Motif

Duality

duality

A motif of the Duality and Cosmic Opposition family, within the sub-family Divine unity, infinity, and transcendence of opposites. Every row below is a tagged passage; each rests on a quote in its source text.

5,173 occurrences

100 traditions

hindu

Hindu Philosophy: The Sankhya Karika of Iswara Krishna Hindu Philosophy: The Sankhya Karika of Iswara Krishna / PREFACE.; lines 63-104 confidence: high

The passage says Kapila fully recognized a soul in man, man’s proper nature, likened to Fichte’s absolute Ego, distinct from matter and immortal; it contrasts this with later philosophy seeing only a physical organisation.

The passage explicitly states that Kapila recognized the soul as man’s proper nature, distinct from matter and immortal, while later philosophy is described as seeing only physical organisation.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTE C. / NOTES. 141 / NOTE D. / NOTES. 145; lines 6206-6279 confidence: high

Pain comes from three sources; the complete destruction of pain is the highest object of man. Virtue and vice are tied to pleasure and pain, and Soul is said to have no direct connection with them. Knowledge frees Soul from matter so pain may be destroyed.

Soul is distinguished from matter and from Prakriti/Nature; proximity between Prakriti and Soul initiates material unfolding, and Soul’s goal is isolation from matter.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTES. 135 / NOTES. 137 / NOTES. 139 / NOTE C.; lines 5976-6048 confidence: medium

God is said to have the attributes of thought and extension, but the passage says these are not two distinct entities; particular things are modes expressing divine attributes.

The passage names thought and extension as two attributes of God while stressing that they are not separate entities.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTES. 137 / NOTES. 139 / NOTE C. / NOTES. 141; lines 6051-6147 confidence: high

Kapila’s system is said not to be the same as Spinoza’s, but Spinoza’s God and Nature are said to closely resemble the theistic Sankhya of Patanjali and especially the Bhagavad Gita; the Supreme Being is described as having higher spiritual and lower Prakriti-like natures corresponding to Spinoza’s thought and extension.

The One Supreme Being is described as having a higher spiritual nature and a lower Prakriti-like nature.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTES. 139 / NOTE C. / NOTES. 141 / NOTE D.; lines 6150-6203 confidence: medium

Hartmann's system is described as a 'philosophy of despair' with 'no hope' for man in present conscious life.

Schopenhauer's quoted formulation makes human life move between two ultimate states, pain and ennui, and the surrounding passage frames conscious life as hopeless.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTES. 141 / NOTE D. / NOTES. 145 / NOTES. 147; lines 6282-6357 confidence: medium

"the German philosophers agree with Kapila in maintaining that the primary essence or substance was unconscious, and that the conscious life has been developed from it."

The passage contrasts unconscious primary being with conscious life and repeatedly identifies consciousness as the root of misery or defect.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna NYAYA AND VAISESHIKA SYSTEMS. / NOTES. / NOTES. 135 / NOTES. 137; lines 5900-5973 confidence: high

Kapila is distinguished from Vedanta: existing things, formless Prakriti/asat, Soul, and Prakriti are treated as objectively real, eternal, uncaused, and distinct.

The passage repeatedly organizes cosmological discussion around asat and sat, including undeveloped and developed states, the cited Vedic absence of both, and Kapila's distinction between Prakriti and Soul.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna OF THE / NYAYA AND VAISESHIKA SYSTEMS. / NOTES. / NOTES. 135; lines 5819-5897 confidence: high

'In the earliest age of the gods entity sprang from nonentity.'

Cited Rig-Veda, Taittiriya Upanishad, and Chandogya Upanishad passages present sat/entity as springing or being born from asat/nonentity.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna OF THE / NYAYA AND VAISESHIKA SYSTEMS. / NOTES. / NOTES. 135; lines 5819-5897 confidence: medium

Both nonentity and entity are said to exist within Skambha; gods are said to have sprung from nonentity, called the highest member of Skambha.

Skambha is cited as containing both nonentity and entity, and Agni is cited as being both asat and sat.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna OF THE / NYAYA AND VAISESHIKA SYSTEMS. / NOTES. / NOTES. 135; lines 5819-5897 confidence: medium

The universe in the beginning 'was' and 'was not'; then only mind was, neither entity nor nonentity.

The Satapatha Brahmana quotation says primordial mind was neither entity nor nonentity, after describing the universe as both being and not being.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 1095-1246 confidence: medium

Things beyond the senses include subtle things and things imperceptible by accident, such as fire in a mountain that smokes; what lies beyond perceived or inferred existence can be known only by testimony.

The passage repeatedly distinguishes what is perceived from what is inferred, testified, subtle, or otherwise beyond the senses.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 1249-1358 confidence: medium

The passage discusses Colebrooke and Wilson on sat-karyam and argues that the proposition is that manifest or formal existence is wrought, an effect implying an efficient cause.

The passage distinguishes formal existence, which implies cause, from unformed Prakriti, which is eternal and without cause.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 1491-1689 confidence: high

The visible or developed is contrasted with “the invisible or undeveloped source (Avyakta), which is Prakriti”; the visible “has a cause” and other attributes, while “The undeveloped principle is the reverse.”

The visible or developed realm is explicitly contrasted with the invisible or undeveloped source, and the undeveloped principle is said to be the reverse of the developed.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 1692-1824 confidence: high

A note cites soul's governorship over Nature by proximity, compares this to gem or loadstone and iron, says Nature becomes Buddhi through soul's juxtaposition, and adds that Nature brings soul into bondage by connecting it with matter.

The passage repeatedly separates soul from Nature and matter: soul is the only proper subject and discriminator, while all other things, including intellect and gross matter, are objects outside soul.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 1827-1968 confidence: medium

Nature is said to be the same in relevant respects as each development, while soul is opposite to Nature: it discriminates, exists by and for itself, knows, and is not productive.

Soul is explicitly described as opposite to Nature: soul discriminates and knows, whereas Nature and its developments are material and modal.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 1970-2111 confidence: high

Kapila's answer is that universal Nature acts by its internal formation: it is composed of three gunas, is inert in equilibrium, and acts through disturbance, motion, and combination; the modes are compared to the atoms of Lucretius.

The passage distinguishes Prakriti, formed of the three modes, from soul, which is argued to be different from those modes and connected with enjoyment and superintendence.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2113-2241 confidence: high

The passage explains that pain belongs to something other than the soul; Vijnana Bhikshu is summarized as saying pleasure and pain belong to the material mind but appear as a reflection in the soul through non-distinction.

The passage repeatedly distinguishes soul from matter, treats pleasure and pain as material qualities reflected in soul, and describes liberation as isolation from matter.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2244-2364 confidence: high

“the witnessing soul is isolated, neutral, perceptive, and inactive by nature.”

The passage repeatedly distinguishes inactive, witnessing soul from active Nature, body, intellect, and modes, while also describing their temporary union.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2244-2364 confidence: high

“the soul may be able to contemplate Nature, and to become entirely separated from it” and the union is “as of the halt and the blind.”

Karika 21 compares the union of soul and Nature to the halt and the blind and says that through this union the universe is formed.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2367-2477 confidence: high

Soul and matter are described as subject and object, eternally separate, unable to coalesce, with knowledge arising from juxtaposition of discerning faculty and object.

The passage repeatedly states that soul and matter are subject and object, absolute entities, eternally separate, and unable to coalesce or exchange functions.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2367-2477 confidence: medium

A blind man and a lame man meet in a forest, cooperate, and escape the jungle; Nature is the blind man because it cannot see, and soul is the lame one because it cannot act.

The blind-man-and-lame-man tale presents two impaired figures whose combined powers enable escape, and the passage uses this as an analogy for Prakriti and soul.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2480-2600 confidence: high

External knowledge includes Vedic and related studies and brings worldly distinction; internal knowledge discriminates Nature and Soul and brings liberation from the bondage of matter.

Internal knowledge is described as discriminating Nature from Soul and as producing liberation from the bondage of matter.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2480-2600 confidence: high

The soul is defined as that which contemplates but never acts, so qualities or states connected with active life are assigned to buddhi, the first emanation of Prakriti or Nature.

The soul contemplates but never acts, while active qualities and states are assigned to buddhi as an emanation of Nature.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2480-2600 confidence: medium

Egoism is self-consciousness; from it proceeds a double creation, the series of eleven principles and the five subtle elements, with the eleven good principles from goodness and subtle elements from darkness, both caused by the active mode.

Egoism or self-consciousness produces a double creation consisting of the eleven principles and five subtle elements.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2767-2899 confidence: medium

In Kapila's view, manas 'is not a part of the soul, but is itself a form of matter from a material source (Prakriti).'

The passage distinguishes soul from matter by saying manas is not part of the soul but is material in origin from Prakriti, while the senses serve the soul.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2902-3047 confidence: medium

The passage states that the soul has a distinct faculty independent of inner or outer organs; it sees and understands forms presented by the internal organs and is alone the seat of real cognition, knowing and deciding.

The soul is distinguished from internal and external organs, which present forms while the soul alone knows and decides.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3050-3194 confidence: high

The organs act unconsciously for "the final liberation of the soul from matter," as milk forms unconsciously and nourishes a calf.

The passage explicitly names the liberation of the soul from matter and later describes intellect discriminating Prakriti from the soul.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3197-3332 confidence: high

Vachaspati compares the transmission of ideas to tax collection through officials to a king: external organs, manas, consciousness, and intellect form a sequence, and intellect presents what it receives to the soul as in a mirror.

The passage states that intellect enables the soul to discriminate between matter and itself, and that knowledge alone leads to final liberation.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3335-3474 confidence: medium

Each linga is said to be inseparably connected with its appropriate soul and to be its minister until it is no longer required.

The soul is distinguished from the material linga and from Nature, while the linga serves the soul and is eventually resolved into Nature.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3477-3640 confidence: high

The linga and linga-sarira are distinguished: the linga is a rudimental substance, sometimes compared to light, while the linga-sarira is its vehicle; the linga requires the support of the gross body.

The passage repeatedly distinguishes subtle and gross bodies and describes the subtle body as the soul's vehicle, envelope, receptacle, and bearer from one body to another.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3477-3640 confidence: high

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

The karika states that virtue obtains ascent to a higher region and vice obtains descent to a lower one; the commentary adds that the soul and subtle body may rise to higher states, heavens, or supramundane abodes.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3643-3794 confidence: high

“If, however, the soul is degraded by vice, it may descend to the form of an animal, or it may dwell for a time in the lower regions.” The passage adds that virtue and vice influence the soul's future state and that final deliverance comes only by knowledge of Soul as distinct from Matter.

Final deliverance from matter is said to require knowledge of Soul as distinct from Matter.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3643-3794 confidence: high

“Bondage is the union of the soul with matter,” even if the matter is the subtle body and the abode is Brahma's heaven.

Bondage is explicitly defined as the union of the soul with matter, even in subtle form or in Brahma's heaven.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3796-3905 confidence: medium

Gaudapada’s five obstructions are listed; Patanjali’s school gives a parallel fivefold definition; obscurity includes errors about the soul merging into Nature, intellect, consciousness, or rudimental elements.

The passage treats the belief that the soul merges into Nature or related principles as an obstruction and later describes final deliverance as the soul’s independent state.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3907-4055 confidence: medium

“Without dispositions or states of being there would be no liaga, and without the linga no development or manifestation of conditions”; the distich says this yields “a double creation.”

The passage states that linga and dispositions require one another and calls the result a double creation, later described as action and reaction between intellectual and personal states.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4058-4190 confidence: high

The sentient soul in the world of men experiences pain from old age and death until the liga ceases; pain is attributed to the nature of the liga.

The passage contrasts Soul with matter/Nature and states that full knowledge frees the soul from bodily pain and the liga.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4058-4190 confidence: high

No Soul is bound, liberated, or migrates; Nature, having many receptacles or bodily forms, is bound, liberated, or migrates.

The passage states that Soul is not bound, liberated, or migrating, while Nature in many bodily forms is bound, liberated, or migrates.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4193-4319 confidence: high

Nature acts for Soul's benefit, exhibits herself in forms including gods, men, animals, and sensuous objects, provides for Soul's liberation, and then retires like a modest matron after being seen.

The passage repeatedly distinguishes passive Soul from active Nature/Matter and treats final liberation as Soul's separation from matter.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4322-4475 confidence: high

The soul gains supreme knowledge and beholds Nature like a spectator looking at an actress; Nature’s productive activity is said to be motivated by the purposes of Soul, not by a union of Soul and Matter.

The passage emphasizes Soul and Matter as distinct, denies production from their union, and describes final isolation of the soul from matter when Nature ceases to act.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4478-4612 confidence: medium

The world of matter is called an enemy; present physical life is described as bondage, full of pain, sorrow, and degradation.

Material life is described as painful bondage and as something the soul must cast off like a loathsome garment.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4478-4612 confidence: high

Each individual soul and every particle of matter have existed from eternity and cannot perish; the soul remains isolated and unchanging, while matter is absorbed in Nature or Prakriti.

The passage states that individual souls and particles of matter are eternal and do not perish, while soul and matter have distinct final conditions.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4615-4762 confidence: high

Greek accounts are described as making the first principle God or shaped by superior Intelligence, whereas Kapila allows no intellectual Power in world-formation and makes the source Matter, unconnected with Mind, working unconsciously by internal potentiality.

The passage repeatedly distinguishes soul from matter, Mind from Matter, and subject from object; liberation is framed as freeing souls from contact with matter.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4764-4894 confidence: high

Kapila is described as materialist concerning the outward world and inner consciousness, but not wholly so: soul exists apart from both, never creates or acts, and exists as light, self-contained and eternally distinct.

The passage distinguishes inactive, eternally distinct soul from Nature, the eternal source of material developments, and also describes self-knowledge through relation to Prakriti.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 481-637 confidence: high

The commentary says Kapila's philosophy aims to relieve mankind from pain; present life is a burden; the soul is finally free from matter and independent, or in Patanjali's theistic system absorbed into Brahma.

The passage contrasts the soul with matter and describes deliverance as the soul's separation from all contact with matter.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4896-4987 confidence: high

“The soul is a monarch superior to Nature, which ministers to it”; it dwells apart and alone has true cognition.

The soul is distinguished from Nature, described as superior to and isolated from it, and ultimately liberated from it.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 4990-5136 confidence: high

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

The soul is described as unaffected and non-acting, while virtue, vice, and the modes belong to Nature or the material/spiritual body.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 5139-5225 confidence: medium

The passage calls Patanjali’s system Seshwara or theistical Sankhya, Kapila’s Nir-ishwara or atheistical Sankhya, and says Buddhism apparently originated from Kapila’s system.

The passage contrasts the Seshwara or theistical Sankhya of Patanjali with the Nir-ishwara or atheistical Sankhya of Kapila.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 640-794 confidence: high

Kapila’s philosophy treats existence as manifested matter, unmanifested or primal matter called Prakriti or Pradhana, and the knowing Soul.

The passage repeatedly distinguishes primal or manifested matter from the independent, eternal, knowing Soul.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 796-938 confidence: high

The passage says there is still dualism: the soul differs in kind from material things and will be eternally separated from matter, intellect, and Prakriti's emanations in passive repose.

The passage explicitly says dualism remains and describes the soul as different from material things and finally separated from them.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 941-1093 confidence: high

The passage describes an invisible, eternal, universal, partless, inferred principle that is not produced but productive, with potentiality of all being except soul; it also says Vedantists made it Brahmi, the productive energy of Brahma.

The passage distinguishes soul from the productive material principle, excludes soul from nature’s potentiality, treats Buddhi as matter, and makes liberation an eternal separation of soul from matter.
read in the book →
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 301-419 confidence: high

Sankara concludes that Kapila’s system is “at variance with the Veda” by supposing “an independent Prakriti (Nature)” and “a diversity of souls.”

The passage describes Sankhya as discriminating spirit from matter, treating Prakriti as independent, and distinguishing soul from material things.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna SUPPLEMENTARY NOTICE / OF THE / NYAYA AND VAISESHIKA SYSTEMS. / NOTES.; lines 5748-5816 confidence: medium

“The Intellect (buddhi), the first emanation of Nature (Prakriti), is an organ or instrument of the Soul...” Consciousness emanates from it, and from Consciousness affected by “goodness” issue the eleven organs.

The Soul is immaterial, while Intellect, Consciousness, organs, subtle elements, gross elements, and the eye are discussed as instruments or products through which perception occurs.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna THE SANKHYA KARIKA. / SUPPLEMENTARY NOTICE / OF THE / NYAYA AND VAISESHIKA SYSTEMS.; lines 5228-5359 confidence: high

The soul is individual, separate from body and senses, the seat of knowledge and feeling, and experiences the fruit or retribution of deeds.

The soul is described as separate from body and senses, while the body is the seat of effort and sensation through which the soul experiences pleasure and pain.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna THE SANKHYA KARIKA. / SUPPLEMENTARY NOTICE / OF THE / NYAYA AND VAISESHIKA SYSTEMS.; lines 5361-5505 confidence: medium

The text says the only motive to action is attaining pleasure or avoiding pain; the footnote quotes Bentham on pleasure and pain as governing human action.

Action is motivated by attaining pleasure or avoiding pain, and pleasure can itself become a cause of pain.
read in the book →
Hindu Philosophy: The Sankhya Karika of Iswara Krishna THE SANKHYA KARIKA. / SUPPLEMENTARY NOTICE / OF THE / NYAYA AND VAISESHIKA SYSTEMS.; lines 5621-5745 confidence: high

Kanada teaches that soul is distinct from matter, appeals to desire and aversion as attributes of spirit, and rejects the objection that soul is diffused through matter by saying all matter would then be animate.

Kanada is said to teach that the soul is distinct from matter and to reject the idea that soul is diffused through matter.
read in the book →
Maha-bharata BOOK IX / DRONA-BADHA / BOOK X / KARNA-BADHA; lines 5365-5514 confidence: high

Karna is chosen as Kuru leader after Drona; the Karna-Arjun contest is described as long expected, central to the epic, and comparable in function to Hector and Achilles; Karna is said to be equal to Arjun in strength and skill.

The passage frames Karna and Arjun as long-hostile rivals, near equals in strength and skill, with only one able to retain glory after the coming combat.
read in the book →
Maha-bharata BOOK IX / DRONA-BADHA / BOOK X / KARNA-BADHA; lines 5365-5514 confidence: high

Karna ranges his men for war; battle rages from morning to evening; Karna and Arjun meet by fate amid shaking earth and a dark cloud of arrows, then part at evening without either winning.

Karna and Arjun are described as life-long enemies who meet by fate; Karna states that one of them must die and emphasizes their near equality in weapons and skill.
read in the book →
Maha-bharata CONCLUSION / TRANSLATOR'S EPILOGUE / ROMESH DUTT. / GLOSSARY OF SANSCRIT WORDS; lines 7234-7362 confidence: low

The glossary defines celestial nymphs, gods, enemies of gods, celestial maids and saints, aerial singers, imaginary beings, ghosts or goblins, monsters or goblins, holy celestial beings, and a celestial bird.

The glossary defines Deva as gods and Asura as Titans and enemies of gods, alongside other celestial and monstrous beings.
read in the book →
Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 115-258 confidence: medium

The introduction locates the epic in the Kuru kingdom, explains the Pandu and Dhrita-rashtra family division, describes the principal sons, introduces Duryodhan's jealousy and Karna's unknown origin, and compares Arjun-Karna rivalry to Achilles-Hector rivalry.

The passage states that Karna appears as a worthy rival of Arjun and that their rivalry is a leading thought of the epic.
read in the book →
Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 121-264 confidence: high

Yudhishthir, Bhima, Arjun, Nakula, Sahadeva, Duryodhan, and Karna are introduced; Karna is a worthy rival of Arjun, and the narrator compares this rivalry to Achilles and Hector in the Iliad.

Karna appears as a warrior of unknown origin and is described as a worthy rival of Arjun; the prose introduction identifies their rivalry as a leading thought of the epic.
read in the book →
Maha-bharata CONDENSED INTO ENGLISH VERSE / THE EPIC OF ANCIENT INDIA / BOOK I / ASTRA DARSANA; lines 408-560 confidence: medium

Drona gives the word; Karna performs Arjun's feats; Duryodhan welcomes and embraces Karna, offers wealth and kingdom, and Karna asks to combat Arjun.

Karna repeats Arjun's feats, seeks combat, exchanges challenges with him, and the two are set against one another with divided supporters and contrasting light and shadow.
read in the book →
Sri Vishnu Sahasranaamam Sri Vishnu Sahasranaamam; lines 247-422 confidence: medium

'sadasat xaram axaram'; 'vishvamUrtir mahaamUrtir ... anekamurtit ... shatah Murtih shataananah'; 'eko naikah'; 'anurbrhat krshasthUlo guNabhriN nirguNo'.

The litany includes explicit paired or contrastive names such as being and non-being, perishable and imperishable, one and many, minute and vast, thin and stout, quality-bearing and qualityless.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70338-70489 confidence: medium

The Asvins are invited to come on the Ribhus-wrought chariot, speedier than thought; Heaven’s Daughter springs to birth, and Night and Day come from Vivasvan.

At the harnessing of the Asvins’ chariot, Heaven’s Daughter springs to birth and auspicious Night and Day come from Vivasvan; the next hymn asks where the Asvins are at evening and morning.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70491-70666 confidence: medium

The speakers address the Asvins, mention the youth in the bride’s chambers, desire Aryaman’s abode, call the Asvins a twofold guard, ask for hero sons and riches, request a ford for drinking, and ask that a tree-stump be removed from the path.

The Asvins are addressed in plural, said to be a twofold guard, and invoked to come in a three-wheeled dawn car to ritual offerings.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / I, 2, 2- / KEM N , / ADHYAYA 4.; lines 97083-97167 confidence: high

The right wing is identified with this world, Agni, speech, the Rathantara, Vasistha, and a hundred; the sampata hymn, pankti verse, and sudadohas verse are assigned ritual functions.

The passage sets out right and left wings with parallel but distinct correspondences: this world/that world, Agni/sun, speech/mind, Rathantara/Brhat, Vasistha/Bharadvaja, and a hundred.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / I, 2, 2- / KEM N , / ADHYAYA 4.; lines 97083-97167 confidence: medium

The note gives verse counts for the right and left wings, says the pankti verse adds one to each, calls the numerical inaccuracy deliberate, and refers to Taittiriya Brahmana I, 2, 6, 3 for varying wing sizes.

A note counts one hundred verses in the right wing and one hundred and one in the left, says a pankti verse adds one to each, and describes the numerical inaccuracy as deliberate.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / I, 2, 2- / KEM N , / ADHYAYA 4.; lines 97266-97359 confidence: medium

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

The hymn to Indra and Agni forms the two thighs, and a note explains that the thighs enable the bird to fly aloft.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 2. / I, 2, 2- / KEM N , / ADHYAYA 4.; lines 97266-97359 confidence: high

The second verse has seven feet and is made into gayatri and anustubh; gayatri is brahman, anustubh is Vac, and Vac and brahman are united.

The passage identifies gayatri with brahman and anustubh with Vac, then states that the reciter unites Vac and brahman.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 4. / KEITEL O / ARANYAKA II / KEITH LP; lines 98419-98497 confidence: high

The passage states that the sun and prana are identified, with the sun as the adhidaivatam representation and prana as the adhyatman representation; the former attracts vision and the latter impels the body.

The passage explicitly identifies the sun and prana as paired representations, one associated with vision and the other with bodily impulse.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 4. / KEITEL O / ARANYAKA II / KEITH LP; lines 98419-98497 confidence: medium

He says, 'Let me be everything, small and great,' after which the passage refers to the Ksudrasuktas and Mahasuktas.

He declares, 'Let me be everything, small and great.'
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 5. / ADHYAYA 7, / ARANYAKA III / ADHYAYA 1.; lines 100018-100099 confidence: high

The section is introduced as the Upanisad of the Samhita text; Mandiikeya says the former half is earth, the latter half heaven, and their union air.

The passage repeatedly structures earth and heaven or sky as two halves joined by air, ether, or rain.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 5. / ADHYAYA 7, / ARANYAKA III / ADHYAYA 1.; lines 100018-100099 confidence: high

With regard to the self, Siiravira Mandikeya says the former half is speech, the latter half mind, and their union breath.

Speech and mind are treated as former and latter halves, with breath or truth named as the union.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 5. / ADHYAYA 7, / ARANYAKA III / ADHYAYA 1.; lines 100018-100099 confidence: high

Sakalya teaches that the first half is earth, the second half sky, their union rain, and Parjanya the uniter.

Sakalya identifies rain as the union of earth and sky, names Parjanya as uniter, and reports the saying that earth and heaven have united during strong continuous rain.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 5. / ADHYAYA 7, / ARANYAKA III / ADHYAYA 1.; lines 100101-100166 confidence: high

The passage states that every man is egg-like and that there are two halves.

The passage states that there are two halves and links them with earth and heaven, with ether between them.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 5. / ADHYAYA 7, / ARANYAKA III / ADHYAYA 1.; lines 100168-100242 confidence: medium

“The Nirbhuja dwells on earth, the Pratrnna in heaven, the Ubhayamantarena in the sky.”

The passage contrasts earth-associated and heaven-associated recitation forms and presents the sky-associated Ubhayamantarena as fulfilling both.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 7, / ARANYAKA III / ADHYAYA 1. / KEITH R; lines 100326-100410 confidence: medium

Taruksya says, "The union is formed by the Brhat and Rathantara Simans. The Rathantara is speech, the Brhat breath."

Taruksya identifies the union as formed by Brhat and Rathantara, with Rathantara as speech and Brhat as breath.
read in the book →
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: medium

The speaker sings to mighty Heaven and Earth; the gods rejoice at their praise. Heaven and Earth are asked to make their law faithful, serve as leaders for high advantage, and receive homage with food while the speaker prays for riches.

Heaven and Earth are repeatedly addressed together as a mighty pair and asked to lead the speakers for high advantage.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24267-24416 confidence: high

The Sage looks on mankind and sees Heaven and Earth bedewed in the seat of Order; they make a bird-like home, are parted partners, stand watchful, are young like sisters, and speak united names. The note identifies the Sage as the Sun and explains the bird’s nest and dual appellations.

Heaven and Earth are described as parted yet partnered, standing watchfully, likened to sisters, and bearing the gods without reeling.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24419-24577 confidence: high

A variant Pair are described as twin beauties and Sisters, one dark and one bright or red; the note identifies them as Day and Night.

The passage describes a variant Pair as twin beauties and Sisters, one dark and one bright or red, with the note identifying them as Day and Night.
read in the book →
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 24580-24710 confidence: high

A pair is treasured in a wondrous place, one manifest and the other hidden, with one path in two directions; the note explains this as Morning and Night alternately appearing and withdrawing.

Morning and Night are explained as a pair in which one is visible and the other hidden, moving along a single path in alternating directions.
read in the book →
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 24580-24710 confidence: medium

Two great meeting Bowls are united and laden with treasure; the note explains them as heaven and earth, hemispherical in appearance and meeting at the horizon.

The two great meeting Bowls are interpreted in the note as heaven and earth meeting at the horizon, and the two worlds are later invoked to prosper the worshippers.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ARANYAKA III / ADHYAYA 1. / KEITH R / ADHYAYA 2.; lines 101051-101113 confidence: high

The Kavaseya seers ask what purpose Vedic recitation and sacrifice serve, say that breath is sacrificed in speech or speech in breath, and state that beginning and end are the same.

The Kavaseya seers say that they sacrifice breath in speech, or speech in breath.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ARANYAKA III / ADHYAYA 1. / KEITH R / ADHYAYA 2.; lines 101051-101113 confidence: medium

The Kavaseya seers ask what purpose Vedic recitation and sacrifice serve, say that breath is sacrificed in speech or speech in breath, and state that beginning and end are the same.

The Kavaseya seers state that what is the beginning is the end.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AY MN 2.) LHE RIGVEDA, 305 / HYMN 4.) THE RIGVUEDA. B99 / AY MN 5,) THE RIGVEDA, AOL / TLDS TS; lines 29688-29849 confidence: medium

Heaven and Earth are invited to be present with light and splendour; the Two are described as pouring rain, having gods for children, and leading sacrifice; a roaring Steer appears in this context.

The passage addresses Heaven and Earth as a paired Two, describes their rain-giving and sacrificial presence, and says a Craftsman produced and brought together the two realms.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581 / HYMN CLR.; lines 81404-81658 confidence: high

Dawn comes with beauty and kind thoughts; cows with full udders follow her path; worshippers tie the thread of sacrifice; Dawn drives away her sister’s gloom.

Dawn is said to drive away her sister’s gloom and make it retrace its path.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14210-14338 confidence: medium

“One of the twain eats the sweet Fig-tree’s fruitage; the other eating not regardeth only.”

The passage contrasts one bird that eats sweet fruit with another that does not eat and only watches.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14340-14513 confidence: medium

They call him Indra, Mitra, Varuna, Agni, and heavenly winged Garutman; sages give many titles to what is One and also call it Agni, Yama, and Matarisvan.

The passage says sages give many titles to what is One and lists multiple divine names.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195 / HYMN 162.J THE RIGVEDA. 215; lines 14340-14513 confidence: medium

An immortal born brother of the mortal moves back and forward; two move ceaselessly in opposite directions, while men mark one and not the other. The note says this appears to refer to the Sun’s daily visible and nightly invisible course.

An immortal and mortal brother are described in opposite motion, with men observing one and failing to observe the other; the note links this with the Sun’s visible and invisible courses.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75445-75574 confidence: high

The speaker describes two pathways of Fathers, gods, and mortals, traveled between Father and Mother; notes identify Father and Mother as heaven and earth and the journeying figure as Agni.

The passage explicitly speaks of two pathways for Fathers, gods, mortals, and moving creatures; the note interprets these as the way to the other world and the earth.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 75445-75574 confidence: high

The gods set Surya, Son of Aditi, in heaven; the Pair sprang to being and creatures looked on them.

The passage contains the Pair, two pathways, Father and Mother as heaven and earth, upper and lower rite-leaders, and god below and above.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF; lines 76021-76194 confidence: medium

The hymn invokes “the Dragon of the Deep”; the note explains: “Ahibudhnya, regent of the sea of air.” Sun, Moon, Earth, and Sky are also addressed as observers.

Heaven and Earth are addressed as a paired world, like two young dames, while Sun and Moon are said to dwell in heaven and move in turn.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN 74.3 LHE RIGVEDA., 541 / HYMN 78.) THE RIGVEDA, B45 / HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51; lines 35773-35906 confidence: high

Indra and Agni, the Twain, help a mortal in fight to break through guarded wealth as Trita burst through reeds; they are invincible, lords of the Fivefold People, and have keen lightning that speeds with the car to Vritra’s slayer for the kine.

Indra and Agni are repeatedly called the Twain or Pair, invoked as invincible in war, and credited with helping a mortal break through guarded wealth and granting bounty.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618; lines 40224-40396 confidence: medium

Agni and Parjanya are asked to help; the stanza says one generates holy food and the other offspring; sacred grass is strewn, fire enkindled, and the All-Gods are invited to rejoice in offered gifts. The note identifies Parjanya as the personified Rain-cloud and links the pair with food and procreation.

Agni and Parjanya are invoked as a pair, with one generating holy food and the other offspring, according to the stanza and explanatory note.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517; lines 34629-34748 confidence: medium

Their chariot or structure is adorned with gold and iron; they mount a gold-hued or iron-pillared car, behold infinity and limitation, and are asked for shelter and victory.

Mitra-Varuna behold infinity and limitation; the supplied note treats the pair as possibly representing the whole aggregate of visible nature but reports uncertainty.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505 / HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517; lines 34938-35093 confidence: medium

Mitra and Varuna are described as true, cleaving to Law, good leaders, bounteous givers, and deliverers from distress; the Atris’ thought is turned to them.

Mitra and Varuna act as a divine pair, called the Twain, Sovran Kings, Mighty Lords, and guardians of Law, Ordinance, and everlasting statutes.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299; lines 19650-19812 confidence: high

The Twain, identified as the Asvins, are asked to yoke their hero-bearing car, mix oblations, come with meath, and drink Soma.

The Asvins are addressed as the Twain and compared with paired objects or persons; the note explicitly says many comparisons rest on duality.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618 / HYMN 67. THE RIQVEDA. 680; lines 41490-41648 confidence: high

The speaker urges Indra and Vishnu with food and sacred service to accept sacrifice, grant riches, lead by unobstructed pathways, receive hymns, and come to Soma as holders of Soma juices.

Several divine powers are addressed or described as pairs: Indra-Vishnu, Heaven and Earth, and Indra-Soma; these pairs share ritual reception and cosmic actions.
read in the book →
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 67896-68129 confidence: medium

Agni is told not to burn up or scatter the body and skin; after maturing the deceased, he is to send him to the Fathers and to the life that waits him.

Agni is both the fire that must not consume the corpse too completely and the divine carrier of offerings; a flesh-eating Agni is sent away while another Jatavedas carries oblation to the Gods.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes BYMN 53.) WHE RIGVEDA. 373 / HYMN 58.) HE RIGVEDA, 385 / EY MN 62.) PHE RIGVEDA., 589 / BOOK THE FOURTH.; lines 25168-25348 confidence: medium

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

Darkness flees, Morning's beam rises, and Surya ascends to wide expanses after the ancestral opening of the hidden enclosure.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR; lines 8907-9068 confidence: medium

Indra and Agni are invited to stand in their wondrous car, come together, and drink flowing Soma; the Soma is described as vast as the world for their satisfaction.

Indra and Agni are addressed as a pair, said to have won a blessed name together, seated together, and invoked jointly for battle, wealth, and protection.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR; lines 9372-9524 confidence: high

The Fair Bright one comes with white offspring; the Dark One resigns her dwelling; the two are akin, immortal, and change colours as they move.

Night and Dawn are described as akin immortal Sisters of different hues who follow the same path, travel alternately, and do not clash.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298 / HYMN 33.J THE RIGVEDA. 299 / HYMN 40.) THE RIGVEDA. B09; lines 19814-19956 confidence: medium

The Asvins are compared to many paired figures and objects, asked to carry the speakers across rivers, save and guide them, give vigor, sharpen hymns, and accept prayers made by the Gritsamadas.

The Asvins are repeatedly addressed as a pair through dual similes and asked to protect, carry, guide, and strengthen the speakers.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289. / ESE ERT HT RENE; lines 63625-63752 confidence: medium

Soma flows to beakers like a chariot-horse or swift stallion; he knows both generations, explained in the note as gods and men or two races of gods.

Heaven and Earth are named together as an all-invigorating pair, and the passage also speaks of both generations of gods and men.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 10536-10697 confidence: medium

Night and Dawn strengthen invocation and show varied aspect; barren Night clothes her, and Morn shines with Surya's golden splendour.

Night and Dawn are paired in invocation, Night is called barren, and Morn shines with Surya's golden splendour.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 10700-10846 confidence: high

Dakshina's broad chariot is harnessed and ascended by the Immortal Gods; the Goddess emerges from darkness to bring light to men's homes. The note explains Dakshina as sacrificial honorarium or fee.

Dawn emerges from darkness, brings light to human homes, spreads light, and reveals treasures formerly covered by darkness.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 10700-10846 confidence: high

One half departs and another comes; the two day-halves differ in hue and move successively, and Dawn is resplendent on her shining chariot.

The passage says one half departs and another comes, unlike in hue and moving successively, while the same forms recur today and tomorrow under Varuna's statute.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183; lines 11797-12015 confidence: medium

Vayu is asked to come with hundreds and thousands to taste sacred food. A chariot and team of horses are asked to bring Vayu and Indra to guard the worshippers and taste offerings; the first draught is assigned to them.

The passage invokes Indra-Vayu together and then Mitra-Varuna as the watchful Twain.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III / ADHYAYA V; lines 86934-87036 confidence: high

In the Agnistoma the gods took refuge, and in the Ukthas the Asuras; Bharadvaja saw the hidden Asuras and told Agni, who became a horse and rushed to and beyond them, which is linked to the Sakamacva Saman.

Gods and Asuras occupy or contest ritual forms and chants, with Asuras repeatedly taking refuge in Ukthas and litanies before being repelled.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 5504-5671 confidence: high

The hymn says an ancient Pair were parted and set in highest sky; the note identifies the Pair as Heaven and Earth and says Bhaga is here the Supreme God.

The passage describes Heaven and Earth as an ancient Pair parted and set in the highest sky, and Night and Dawn as paired female figures traveling in alternation.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618 / HYMN 67. THE RIQVEDA. 680 / HYMN 75.) PHE RIGVEDA. 645; lines 41998-42018 confidence: low

The note says “both classes” may refer to priests and princes or sacrificers, while Bergaigne takes the phrase as the celestial and terrestrial forms or essences of Soma.

The note interprets “both classes” in alternate ways, including as celestial and terrestrial forms or essences of Soma.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21124-21346 confidence: medium

Indra-Agni are invited by hymn and song to drink the juice, precious dew, and Soma; they are invoked as joint-victors, bounteous, unsubdued, and foe-slayers.

Indra and Agni are addressed together, invited to Soma together, and praised as joint victors and foe-slayers who together cast down forts.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 40.) THE RIGVEDA. B09 / HYMN 41.) PHE RIGVEDA, B11 / BOOK THE THIRD. / HYMN 1) THE RIGVEDA. B17; lines 21348-21533 confidence: medium

Night and Morning, called the Two, hasten to Agni by the wind’s paths; men adorn the Ancient with oblations, and the pair seek the dwelling as on two chariot-seats.

Night and Morning are named as “The Two” who hasten to Agni and are associated with paired chariot-seats.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 41, THE RIQVEDA. 45) / RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH.; lines 53149-53289 confidence: medium

Indra and Agni are addressed as two priests of sacrifice, winners in war and holy works, bounteous riders on the car, Vritra-slayers, and recipients of meath pressed with pressing-stones.

Indra and Agni are addressed as “Ye Twain” and repeatedly invoked together with shared roles, shared offerings, and the refrain calling them to the Soma-draught.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 41) THE RIGVEDA. B7 / CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119; lines 7738-7865 confidence: medium

Dawn is ancient yet born anew again and again, wears the same raiment, and wastes the life of mortals.

Dawn is ancient yet newly born again and again, drives away Night, and is associated with the Sun's splendour while diminishing mortal days.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 41) THE RIGVEDA. B7 / CAPER / FAIYHN 91.) THE RIGVEDA. 115 / AYMN 92.) THE RIQGVEDA, 119; lines 7738-7865 confidence: medium

Dawn appears at heaven's borders, drives away her Sister, diminishes human days, and shines with her lover's splendour; the note identifies the Sister as Night and the lover as the Sun.

The hymn says Dawn drives off her Sister, and the note identifies the Sister as Night.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 75.) PHE RIGVEDA. 645 / THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18; lines 43577-43737 confidence: medium

Indra is said to have slain resistless foes, forced the two world-halves apart, been sought in holy rite as waters swelled, bestowed booty, rejoiced in libation, and been praised by the Vasishthas as thunder-armed protector of wealth in kine and heroes.

Indra is said to slay foes and force the two world-halves apart.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH. / HYMN 384 HE RIGVEDA. 597; lines 38699-38855 confidence: medium

The speaker calls Indra from afar, sings praises, and says sacrifice, Soma, song, hymn, praises, devotion, Dawns, days, months, and autumns strengthen him.

Indu lights dark nights, becomes the bright ensign of days, and makes Mornings appear; Dawns, days, months, and autumns are also said to strengthen Indra.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 36371-36536 confidence: medium

Mitra props heaven and earth apart, covers and conceals darkness with light, and makes the two bowls part asunder like two skins.

Mitra props heaven and earth apart, conceals darkness with light, and separates two bowls asunder.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 37228-37401 confidence: medium

Indra spreads earth, props heaven, and supports both worlds, described as young Mothers whose sons are Gods.

The verse calls the two worlds Mothers with divine sons, and the editorial note says Heaven and Earth are frequently parents of the Gods and compares this to a heaven-earth marriage pattern.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567; lines 79193-79359 confidence: medium

The Sage fixes his form by wisdom in the heavens; Varuna lets the waters flow; prosperity-bringing floods catch his hue and color as they gleam.

Varuna lets waters flow without violence; floods bring prosperity and turn away from Vritra like people electing a ruler.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567; lines 79362-79578 confidence: medium

Night is a goddess who looks forth with eyes, fills height and depth, conquers darkness with light, and sets Dawn her sister in place.

Night conquers darkness with light, sets Dawn her sister in place, and Morning is invoked after Night’s approach.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567; lines 79581-79779 confidence: medium

There was no death, immortality, or day-night sign; the One Thing breathed by its own nature, with nothing else apart from it.

The hymn explicitly asks about a severing line and what lay above and below it, after earlier negations of paired categories such as death and immortality or day and night.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 85632-85737 confidence: medium

Only the two utterances about holy power and lordly power should be united; the passage also restricts how far beyond a hymn one may go for inserting a Nivid.

The text makes an exception for uniting the two utterances about holy power and lordly power so that those powers are united.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I / PANCIKA III; lines 86795-86824 confidence: high

The sun "never really sets or rises"; at the end of day or night it inverts itself, making day/night above or below, and the one who knows this attains union and identity of form and world with it.

The sun's inversion produces day and night in opposing positions above and below.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYMN. 82.) FRE RIGVEDA. 290 / PALETTE / VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263; lines 58815-58981 confidence: medium

The Asvins/Nasatyas are invited to come with primeval wisdom, chariot, and powers to drink the third libation; the Three-and-Thirty deities see them approach before the Ever-Truthful, glossed in the note as the Sun.

The Asvins/Nasatyas are addressed as a plural divine pair, and Indra-Varuna are addressed jointly as 'Two Bright Ones' receiving offerings and aiding worshippers.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 82573-82675 confidence: medium

Scrapings of the introductory sacrifice are preserved and mingled with the concluding sacrifice, or both are placed in the same pot, to maintain continuity and prevent a breach in the sacrifice.

The introductory and concluding sacrifices are linked through preserved scrapings, a shared pot, and intertwined verses for success and support in both worlds.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83450-83552 confidence: medium

For the two oblation holders being brought forward, the Adhvaryu orders recitation; the recited verse yokes the two with holy power, as the gods yoked the two oblation holders.

The two oblation holders are brought forward as a pair, connected with sky and earth, and explicitly said to come like twins.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83555-83656 confidence: medium

In the section on the bringing forward of Agni and Soma, the Adhvaryu orders recitation; a verse is addressed to Savitr because Savitr is lord of instigation and instigates the bringing forward.

Agni and Soma are brought forward, and the passage states that two coming together may injure the sacrificer but are united in unison and established in security by recitation.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 84439-84542 confidence: medium

Nine verses and other water-related verses are prescribed for recitation as waters come forward or together; the Vasativari and Ekadhana waters are described as in conflict over first bearing the sacrifice.

Two classes of ritual waters, Vasativari and Ekadhana, are described as competing over who will bear the sacrifice first and are then brought into harmony by a verse.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 84655-84781 confidence: medium

The cups for two deities are called breaths: Indra-Vayu as speech and breath, Mitra-Varuna as eye and mind, and the Acvins as ear and self; the passage discusses associated invitatory and offering verses.

The cups for paired deities are identified with speech, breath, eye, mind, ear, and self, and the passage says proper knowledge and arrangement obtain the desired result.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 84874-84971 confidence: medium

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

The gods and Asuras are opposed at the sacrifice; the Asuras intend to confuse it, and the gods protect and conclude it through the silent praise.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYUN 30,3 THE RIGVEDA, 345 / APMN 31. THE RIGVEDA. 347 / HYMN 36.) HE RIGVEDA. 357 / AIYMN 42.) THE RIGVEDA. 363; lines 23341-23538 confidence: low

Delightsome Soma is expressed by tawny stones; Indra is invited with Bay Steeds to a golden-coloured car. Indra is said to have made Ushas glow and Surya shine. Heaven and earth form a golden pair yielding nourishment, and the note identifies the golden one as the Sun.

Heaven and earth are described as a golden pair yielding nourishment to Indra, with a golden one moving between them; the note identifies the golden one as the Sun.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH.; lines 66615-66775 confidence: medium

Agni rises before dawn, comes with light out of darkness, and is born with white-shining splendour that fills human habitations.

Agni brings light from darkness, subdues night, chases black Night, and appears with Dawn and Surya's light.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes HYUN 86. THE RIGVEDA. B41 / RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH.; lines 66778-66854 confidence: medium

Agni rises fresh in ancient fuel, is smoke-bannered and gray, makes wood his dwelling, presses through waters, and is borne by mortals to his place.

Agni is both fiery and water-associated: he rises in fuel and wood, presses through waters, is called the Sea, and is linked with the Bird in the fountain; the note also contrasts possible solar flames and waters of the firmament.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes KEITEL O / ARANYAKA II / KEITH LP / See Aranyaka, I, 4, 2.; lines 98976-99059 confidence: high

Truth is the flower and fruit of speech and brings fame; untruth is the root of speech, and the untruthful man is compared to a tree with exposed roots that dries up and perishes.

The passage contrasts truth as the flower and fruit of speech with untruth as the root that, when exposed, causes a person to dry up and perish.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes KEITEL O / ARANYAKA II / KEITH LP / See Aranyaka, I, 4, 2.; lines 98976-99059 confidence: medium

Om is described as empty, and saying om to everything empties a person; no is described as full for oneself, but saying no to everything brings evil fame and destruction; proper giving and refraining unite true and untrue.

Giving at the proper time and refraining at the proper time are said to unite the true and untrue, from which a person grows greater.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes KEITEL O / ARANYAKA II / KEITH LP / See Aranyaka, I, 4, 2.; lines 98976-99059 confidence: high

The great litany is the highest development of speech and is fivefold: measured, unmeasured, music, true, and untrue; om is true and no is untrue.

Om and no are contrasted as true and untrue, empty and full, with excessive use of either producing loss or destruction.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes KEITEL O / ARANYAKA II / KEITH LP / See Aranyaka, I, 4, 2.; lines 99162-99278 confidence: medium

"Of speech that which is 'yes' and which is 'no' ... Laying aside have poets found their quest, / They, bound by names, rejoiced in the revealed"

The passage contrasts forms of speech and states that breath cannot be named by woman, neither-man-nor-woman, or man.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes KEITH M / ADHYAYA 2. / I, 2, 2- / KEM N ,; lines 96739-96828 confidence: high

The tristubh is described as male and the anustubh as female; the two are a pair. Repetition produces twenty-five; the trunk, Prajapati, the day of the sacrifice, and the soma hymn are linked with twenty-five.

The tristubh is male, the anustubh female, and the pair is compared to a man with a wife becoming more complete.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes KEM N , / ADHYAYA 4. / KEITEL O / ARANYAKA II; lines 98088-98165 confidence: medium

The gods carry an unnamed figure forward; after being carried forward he is stretched out; morning, evening, day, and night are explained through carrying, resting, and breathing imagery.

Morning and evening are linked to being carried forward and going to rest, while day and night are described as breathing forth and breathing down.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes KEM N , / ADHYAYA 4. / KEITEL O / ARANYAKA II; lines 98265-98316 confidence: low

The ear creates the quarters and the moon; the quarters are associated with coming and hearing, and the moon produces the bright and dark halves for good deeds; quarters and moon serve the ear as parent.

The moon produces bright and dark halves for good deeds; a note says this probably refers to sacrificial acts.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes OE A IT TC LL / HYUN 74.) THE RIGVEDA, 2357 / HYMN 79.) IHE RIGVEDA. 235 / HYMN. 82.) FRE RIGVEDA. 290; lines 57546-57731 confidence: medium

At birth Indra is foe of seven rivals, finds the hidden Pair, Heaven and Earth, smites a great power with his thunderbolt, defeats Sushna’s might, and finds cattle.

Indra is said to find the hidden Pair, explicitly identified as Heaven and Earth, at his birth.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87057-87150 confidence: medium

The Sodacin name is explained by sixteenth placements and sixteenfold elements; two remaining syllables are called the two breasts of speech, truth and falsehood.

Two remaining syllables are explicitly identified as the two breasts of speech and as truth and falsehood, with differentiated effects for the knower.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87153-87251 confidence: high

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

The gods occupy day and the Asuras occupy night; night is associated with darkness and death.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87356-87454 confidence: high

A Pragatha to Mitra and Varuna is explained by saying Mitra is day and Varuna night; verses to sky and earth establish the ritual subject in those supports and continue to avoid passing over Surya and Brhati.

Mitra is identified with day and Varuna with night, and the Atiratra performer is said to lay hold on both day and night.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87457-87557 confidence: medium

The passage prescribes Gāyatrī with Triṣṭubh or Virāj for the vaṣaṭ call, equating Gāyatrī with holy power, Triṣṭubh with strength, and Virāj with food; quoted calls address the Aśvins, mention Vāyu, and refer to Soma juice.

The text states that Gāyatrī with Triṣṭubh unites holy power with strength, and Gāyatrī with Virāj unites food with holy power.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87790-87893 confidence: high

The Visuvant is likened to a man; its first and second halves are like the right and left halves, and it is the head of a standing man with a suture in the middle.

The Visuvant is likened to a man with right and left halves and to the head; the rite is placed within the year and connected with seed maturation.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87790-87893 confidence: medium

Descent by corresponding recitational stages gives support in the worlds; sacrificers obtain heaven and find support in this world. Forward-only mounting wins heaven but shortens life, and pairing hymns are linked with winning cattle.

Pairing hymns, metres, and cattle are linked, and the passage says they serve to win cattle.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA I / PANCIKA III / ADHYAYA V / PANCIKA IV; lines 87976-88070 confidence: medium

The seasons and months ask Prajapati to sacrifice for them; the first half consecrates first and smites evil, while the second half consecrates later and does not, producing daylight/darkness associations.

The first consecrated half that smites away evil is linked with daylight, while the second half that does not smite evil is linked with darkness.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA III / ADHYAYA V / PANCIKA IV / PANCIKA V; lines 88526-88619 confidence: medium

Saying “o” with four syllables is associated with four-footed cattle, with three syllables with conquest of the three threefold worlds, with one syllable with speech according to Laigaliyana Brahman Maudgalya, and with two syllables with support for the sacrificer in four-footed cattle.

The passage links syllable counts of “o” with four-footed cattle, three threefold worlds, one-syllabled speech, and two supports of man.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA III / ADHYAYA V / PANCIKA IV / PANCIKA V; lines 89989-90117 confidence: medium

The evening libation for Agni begins the Acvina with speech responding; the morning libation for Aditya begins the Mahavrata with breath responding concerning food.

Agni is paired with night and Rathantara, while Aditya is paired with day and Brhat; evening and morning libations are correspondingly distinguished.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92127-92266 confidence: medium

“Visnu guards that of the sacrifice which is well sacrificed, Varuna: that which is ill sacrificed.”

Visnu is said to guard what is well sacrificed and Varuna what is ill sacrificed, and the rite appeases both.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92127-92266 confidence: medium

If something unfit falls into the Agnihotra, the performer pours it into the spoon, goes east, uses the Ahavaniya and a hot coal, and may offer silently or with a verse to Prajapati; removable spoilage is poured off before ordinary offering.

Eastward movement is repeatedly prescribed, while a westward removal is rejected as making the sacrifices like those of the Asuras.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 92484-92596 confidence: medium

“The wife is faith, the sacrificer truth; faith and truth are the highest pair; by faith and truth as a pair he conquers the worlds of heaven.”

The wife and sacrificer are interpreted as faith and truth, a highest pair through which heavenly worlds are conquered.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 93261-93464 confidence: medium

Vicvamitra has one hundred and one sons, fifty older and fifty younger than Madhuchandas; the older sons object.

Vicvamitra's sons are divided between older sons who reject the arrangement and a group with Madhuchandas that accepts the father's will.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 93467-93606 confidence: medium

Prajaépati creates sacrifice; holy power and lordly power are created after it; Brahmans are offspring who eat oblations, while Rajanya, Vaicya, and Cudras do not.

The passage repeatedly contrasts holy power and lordly power: each has weapons, each pursues sacrifice, and lordly power enters sacrifice only by adopting holy power’s form.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 93609-93720 confidence: medium

“He who has recourse to the sacrifice has recourse to the holy power; the sacrifice is the holy power; moreover from the sacrifice is he who consecrates himself born again.”

The passage presents reciprocal formulas in which holy power protects from lordly power and lordly power protects from holy power, and it identifies sacrifice with holy power and kingship with lordly power.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 94101-94198 confidence: medium

The midday Pavamana uses two Samans; Rathantara is used in the Pavamana and Brhat for the Prstha to create balance. Rathantara is holy power, food, earth, and support; Brhat is lordly power.

Rathantara and Brhat are paired as holy power and lordly power, as this world and yonder world, and as mutually supporting counterparts.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA IV / PANCIKA V / ADHYAYA II / ADHYAYA III; lines 94468-94607 confidence: medium

The gods and Asuras strive for the worlds and quarters; the Asuras drive the gods from east, south, west, and north, but the gods defeat them in the north-east intermediate quarter.

The passage presents gods and Asuras as opposing groups contending for the worlds and quarters before the Asuras are defeated.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes PANCIKA V / ADHYAYA II / ADHYAYA III / ADHYAYA III; lines 95274-95409 confidence: medium

“Bhih, bhuvah, svar, om. I am that, thou art this; thou art this, I am that. I am sky, thou art earth. I am the Saman, thou the Rc. Let us two unite. Save us from great danger.”

The utterance pairs I and thou with sky and earth and with Saman and Rc, says 'Let us two unite,' and an included note compares the selection ceremony to marriage.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 12601-12800 confidence: medium

Night and Morning are hymned as united, fair, and “Strong Mothers of the sacrifice,” and are asked to sit together on the grass.

The passage repeatedly uses paired figures: Night and Morning, the two Priests Divine, the two copartners or pair, and two bright golden Mighty Ones.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes RR ROR / AYMN 113.) PHE RIGVEDA, 151 / AY UN 120.) THE RIGVEDA. 183 / AYMN 141.) LHE RIGVEDA. 195; lines 13477-13619 confidence: high

Refulgent Sages measure the Twins united in birth and home and weave an ever-new web in sky and sea; Savitar furthers the worshippers and Heaven and Earth bestow wealth.

The passage calls Heaven and Earth a Pair, Twins united in birth and home, two Bowls, and two world-halves.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes RYMN 90.) THE RIGVEDA. 85 / RENE OCENEET / BOOK THE EIGHTH. / RYMN 40. THE RIGVEDA., 181; lines 53474-53693 confidence: medium

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

Varuna spreads a robe of light over the Dark Ones, with notes identifying them as nights or darkness-associated beings.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes RYMN 97.) PHE RIGVEDA., 363 / HYMN 105.) / BOOK THE TENTH. / THE RIGVEDA., . 887; lines 66857-67030 confidence: medium

“Not Being, Being in the highest heaven,” Agni is “our first-born of Holy Order, the Milch-cow and the Bull in life’s beginning.”

Agni is explicitly described as Not Being and Being; the note connects this to unevolved and evolved states, first cause and first effect, and a male/female embryo interpretation.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes ST 9 RENEE SFR / BOOK THE SECOND. / FEYMN 26.) THE RIGVEDA., 291 / HYMN 973 HE RIGVEDA, 298; lines 19103-19126 confidence: high

“First rank I give to you, Immortal, high extolled! ... to you the mighty Pair.”

The addressees are called a “mighty Pair,” and the note identifies a closely connected pair as Heaven and Earth.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST. / VMN VW THE RIGVEDA., 33 / HYMN 19.J THE RIGVEDA, 23; lines 1626-1791 confidence: high

Indra and Agni are invoked together, called chief Soma-drinkers, praised in sacred songs, and invited to the Soma-draught and ready libation.

Indra and Agni are invoked together, described as chief Soma-drinkers, and noted as the conjoint dual deity Indragni; they are asked to crush fiends and send bliss.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST. / VMN VW THE RIGVEDA., 33; lines 1433-1590 confidence: high

The singer craves help from Indra-Varuna, calls them guardians of men, and asks them for wealth, strength, victory, sheltering help, and acceptance of joint praise.

Indra-Varuna are invoked together for help and protection, and the note explicitly says Indra and Varuna are addressed conjointly as a dual deity.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST.; lines 239-376 confidence: medium

The note says the Asvins puzzled commentators, lists identifications such as Heaven and Earth, Day and Night, Sun and Moon, and Two Kings, and describes them as earliest bringers of light in the morning sky.

The passage includes Mitra-Varuna, the Asvins, and an Indra-Vayu dual compound; the notes link Mitra and Varuna with day and night and report paired identifications for the Asvins such as Heaven and Earth, Day and Night, and Sun and Moon.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46369-46507 confidence: medium

“The Night retireth from the Dawn her Sister; the Dark one yieldeth to the Red her pathway”; the note glosses the Red as the Sun and the arrow as disease and death.

Night and Dawn are personified as sisters, and the Dark one yields the path to the Red.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46510-46692 confidence: high

Dawn is born in the heavens, flushes forth as Law ordains, uncovers fiends and hateful darkness, and wakes or lights the pathways.

Dawn uncovers fiends and darkness, wakes pathways, fills mid-air with splendour, and makes the universe apparent.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46694-46895 confidence: high

Dawn shines like a youthful woman, stirs living creatures, Agni comes to mortals’ fuel, and Dawn makes light and chases darkness; she appears in white robes and golden colours as Mother of kine and Guide of days.

The passage repeatedly says Dawn makes light, uncovers gloom, and drives or causes darkness to flee.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46898-47079 confidence: high

Indra and Varuna are praised as mighty and rich rulers in whom divine power is combined; they pierce flood-fountains, bring forward the Sun in heaven, make dry places stream, and cause songs of praise to flow.

Indra and Varuna are addressed together as Twain and kings, but one is associated with destructive battle action while the other maintains holy laws; one is called Monarch and one Autocrat.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 68691-68862 confidence: medium

The Twain, the Nasatyas, are said to have churned or forced the united worlds apart when implored by Vimada; when the united pair was rent apart, the Gods asked them to bring the pair together again; the speaker asks for sweet going forth and return home.

The Asvins/Nasatyas are said to have forced apart the united worlds or pair; when the pair was rent asunder, the Gods asked the Nasatyas to bring them together again.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 68691-68862 confidence: medium

The Twain, the Nasatyas, are said to have churned or forced the united worlds apart when implored by Vimada; when the united pair was rent apart, the Gods asked them to bring the pair together again; the speaker asks for sweet going forth and return home.

The Asvins/Nasatyas are addressed as two gods and 'ye Twain' who perform the action of forcing apart the united worlds or pair.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69395-69570 confidence: medium

Indra is offered songs, food, Soma mixed with butter, and a bowl of sweet juice; he is linked with two measures, heaven and earth, wisdom, heroic exploits, friendship, conquest, and a battle-like chariot driven graciously to the worshippers.

The passage includes Indra's two measures of heaven and earth, the Twain set in motion, and winding Streams with a double current.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69861-70030 confidence: high

Fires associated with Indra awake as Dawn shines; Heaven and Earth are asked to observe holy work; the hymn claims divine favour, invokes Saryanavan, Hills, Mother Streams, Surya and Dawn for innocence, and flowing Soma for bliss.

Heaven and Earth are called a great Pair, a great Twain, and Mothers, and are invoked for preservation from sin and for observing holy work.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 70033-70200 confidence: medium

The speakers pray to kindled Agni for felicity; ask that Mornings come free of sickness and fires blaze upward; say the Asvin Pair have harnessed their swift car; invoke Savitar as giver of wealth and Dhishana as Mother of opulence; and mention the Sun rising with morning rays.

The passage presents the Asvin Pair with their swift car and Dawn and Night as a grand and beautiful pair.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289.; lines 62667-62846 confidence: high

Soma drops like milk-giving cows flow to the Shining One; the Tawny One roars, passes through the sieve, throws off dregs, and the gladdening drink fills the Eternal Pair with milk and brings two limitless Regions to light.

The hymn refers to the Eternal Pair, meeting Twins, Two Regions, Parents, and Earth and Heaven in connection with Soma’s flowing, nourishing, and illuminating actions.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes VALAKHILYA. / FIYMN 5.3 THE RIGVEDA. 263 / BOOK THE NINTH. / HYMN 29.) .. DHE RIGVEDA. 289.; lines 62848-62984 confidence: medium

Soma longs for lovely Amrit, divides earth and heaven by wisdom, and wraps himself in lucid floods.

Soma is said, through wisdom, to divide earth and heaven from each other.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 73233-73401 confidence: high

Vala mourns the cows Brihaspati has taken; Brihaspati’s deed is linked with alternate ascent of Sun and Moon; the Fathers decorate heaven with constellations; Brihaspati clefts the rock and finds cattle.

The passage states that Sun and Moon ascend alternately and that the Fathers set light in day and darkness in night.
read in the book →
The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 73926-73972 confidence: high

Day and Night are asked to wait in every hall of sacrifice and bless the speakers when they first spring forth.

Day and Night are invoked together, and the note glosses them as both day-halves.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) B 2 / LAWS OF MANU. / I, 10. THE CREATION. 5 / LAWS OF MANU.; lines 7001-7112 confidence: medium

"The divine one resided in that egg during a whole year" and then "divided it into two halves" by thought alone.

The egg is divided into two halves, and those halves become the basis for forming cosmic regions.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) B 2 / LAWS OF MANU. / I, 10. THE CREATION. 5 / LAWS OF MANU.; lines 7114-7154 confidence: medium

Nandana explains Manas as 'partaking of the nature of an evolvent and of an evolute' and 'lordly' as causing all actions to be done.

Manas is described as partaking of both evolvent and evolute nature and as causing actions to be done.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) I, 10. THE CREATION. 5 / LAWS OF MANU. / I, 17. THE CREATION. / IO LAWS OF MANU. I, 18.; lines 7206-7249 confidence: medium

The translator says none of the explanations can be accepted in entirety, agrees with Nar. that “that” refers to the subtile body, and reads the verse as describing the origin of the gross body through union of gross elements and manas with the subtile body.

The translator distinguishes subtile body and gross body and explains the latter’s origin as a union of gross elements and manas with the subtile body.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) I, 17. THE CREATION. / IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I / I, 31. THE CREATION. 1 3; lines 7350-7449 confidence: high

The creator "separated merit from demerit" and caused creatures to be affected by pairs of opposites such as pain and pleasure.

The passage repeatedly organizes creation through opposed pairs: merit/demerit, pain/pleasure, harmlessness/noxiousness, virtue/sin, truth/falsehood.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) I, 17. THE CREATION. / IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I / I, 31. THE CREATION. 1 3; lines 7350-7449 confidence: high

"Dividing his own body, the Lord became half male and half female; with that (female) he produced Viraj."

The Lord divides his own body into male and female halves and with the female produces Viraj.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5 / I, 64. THE CREATION. 1 9 / C 2; lines 7694-7825 confidence: medium

The sun divides days and nights; a month is day and night of the manes; a year is day and night of the gods, divided by northward and southward solar motion.

The passage repeatedly uses paired divisions such as day and night, dark and bright fortnights, northward and southward solar motion, and mind as both real and unreal.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. 1 / INTRODUCTION. 1 / INTRODUCTION. I / INTRODUCTION. 1; lines 3400-3498 confidence: high

“High-minded Manu ... sang two Slokas in his Laws”; “Fire sprang from water, Kshatriyas from Brahmanas, iron from stone...”

The quoted maxim pairs fire with water, iron with stone, and Kshatriyas with Brahmanas; in each case, the derivative or assailant is powerless against or destroyed by the source.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. 1 / INTRODUCTION. / INTRODUCTION. / MANU I.; lines 3838-3866 confidence: low

Verse 65 states that the sun divides days and nights, both human and divine.

The passage explicitly distinguishes human and divine days and nights while describing their solar division.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. I / INTRODUCTION. 1 / INTRODUCTION. / INTRODUCTION.; lines 3786-3835 confidence: medium

Those acquainted with calculations call the southern and northern progresses of the sun a year.

The passage uses paired temporal divisions, including day and night and the southern and northern progresses of the sun.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX / INTRODUCTION. 1; lines 2845-2931 confidence: medium

The passage connects androgynous Viraj in Manu's genealogy with Atharva-veda VIII.10, where female Viraj is the whole world in the beginning, yields blessings, and is milked by Prithi Vainya for agriculture and grain-bearing plants while Manu son of Vivasvat serves as her calf.

Viraj is described as androgynous in Manu's genealogy, and the female Viraj is said to have been the whole world in the beginning.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. / INTRODUCTION. / MANU I. / LAWS OF MANU.; lines 3869-3963 confidence: high

The passage fragment links night with repose of created beings and day with exertion.

The passage maps different human-scale periods onto the day and night of created beings, manes, gods, and Brahman.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. / INTRODUCTION. / MANU I. / LAWS OF MANU.; lines 3869-3963 confidence: high

A month is described as a day and night of the manes, divided by bright and dark fortnights; the two displayed versions order the bright and dark fortnights differently.

The manes’ month-long day and night are divided through the bright and dark lunar fortnights, with a translator note discussing the correct order.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. / INTRODUCTION. / MANU I. / LAWS OF MANU.; lines 3869-3963 confidence: high

A year is a day and night of the gods; the sun’s northward half-year is day and its southward half-year is night.

The gods’ year-long day and night are divided by the sun’s northward and southward progress.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) INTRODUCTION. / LAWS OF MANU. / INTRODUCTION. / XXXV11; lines 4150-4223 confidence: high

Under the heading Mahabharata II, 233, luminous Brahman is described as the seed from which the whole twofold creation, immovable and movable, has been produced.

Luminous Brahman is described as the seed of the twofold creation, consisting of the immovable and the movable.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I / I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5; lines 7452-7595 confidence: medium

When the divine being wakes the world stirs; when he sleeps, the universe sleeps, corporeal beings cease action, mind becomes inert, and beings are absorbed into the great soul, who slumbers.

World activity is explicitly correlated with divine waking, and cosmic sleep or cessation is correlated with divine slumber.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I / I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5; lines 7597-7644 confidence: medium

“by (alternately) waking and slumbering” the imperishable one “revivifies and destroys this whole movable and immovable (creation).”

The imperishable one alternates waking and slumbering and revivifies and destroys all movable and immovable creation.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / I, 17. THE CREATION. / IO LAWS OF MANU. I, 18. / I, 20. THE CREATION. I I; lines 7252-7347 confidence: medium

From minute body-framing particles of seven powerful Purushas springs this world, described as the perishable from the imperishable.

The passage explicitly contrasts the perishable world with the imperishable source in the account of creation from the seven Purushas.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / INTRODUCTION. / XXXIX / XC LAWS OF MANU.; lines 4382-4427 confidence: medium

"They turn to noxiousness or harmlessness, gentleness or ferocity, virtue or sin, truth or falsehood, according to the disposition with which they were (first) created"; a parallel wording says what was assigned at first creation clung spontaneously afterwards.

The passage lists paired opposites—noxiousness and harmlessness, gentleness and ferocity, virtue and sin, truth and falsehood—as dispositions associated with first creation.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / I, 10. THE CREATION. 5 / LAWS OF MANU. / I, 17. THE CREATION.; lines 7157-7203 confidence: medium

The note says Medhatithi, Govindaraja, and Kulluka interpret the verse differently, taking the six elements as entering or producing the gross elements and organs, with Medhatithi referring the visible shape to Pradhana and Kulluka referring it to Brahman.

Several commentators read the six constituents as subtle elements or a subtle frame entering into, producing, or occupying gross elements, organs, or gross bodies.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) R 2 / VII, 185. THE KING. 245 / VII, 195- THE KING. 247 / VII, 207. THE KING. 249; lines 19466-19559 confidence: medium

Undertakings depend on both fate and human exertion; fate is unfathomable, while action is possible in the sphere of human work.

The passage states that undertakings depend on both fate and human effort, while distinguishing inscrutable fate from actionable human work.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) VI, 64, / VI, 74- / THE ASCETIC. / VI, 84. THE ASCETIC. 213; lines 17646-17697 confidence: high

"given up all attachments and is freed from all the pairs (of opposites), reposes in Brahman alone"

The ascetic is freed from the pairs of opposites, with examples supplied in the note.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) X, 128. TIMES OF DISTRESS J SUDRAS. 429 / Chapter XL / XI, 6. PENANCES ; GIFTS AND SACRIFICES. 43 I / XI, 16. PENANCES J GIFTS AND SACRIFICES. 433; lines 28840-28937 confidence: medium

“The property of those who zealously offer sacrifices” is called “the property of the gods,” while the wealth of non-sacrificers is called “the property of the Asuras.”

Wealth is divided according to sacrificial practice: the property of sacrificers is called the gods' property and the wealth of non-sacrificers the property of the Asuras.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) XI, 258. PENANCES FOR SECRET SINS. 48 I / XII, 4- TRANSMIGRATION. 483 / Chapter XII. / XII, 13- TRANSMIGRATION. 485; lines 31462-31555 confidence: medium

Kshetrajña is the one who impels the corporeal Self to action; Bhutatman is named as the one who does the acts.

The passage distinguishes Kshetrajña, Bhutatman, Śiva, and the Great One, assigning them different functions in action, embodiment, sensation, and relation to the elements.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 73- / XII, 86. SUPREME BLISS. 5OI / XIT, 91. SUPREME BLISS. 503 / XII, 98. SUPREME BLISS. 505; lines 32482-32575 confidence: medium

Traditions and systems of philosophy not based on the Veda are said to yield no reward after death and to be founded on Darkness.

Non-Vedic traditions and doctrines are contrasted with the Veda and described as false, fruitless after death, and founded on Darkness.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) XXXV11 / LAWS OF MANU. / INTRODUCTION. / XXXIX; lines 4313-4379 confidence: medium

He creates creatures, immovable and movable; then Brahma creates gods, sages, manes, and humans.

The passage repeatedly pairs categories such as immovable and movable, and imperishable and perishable.
read in the book →
The Laws of Manu (Sacred Books of the East, Vol. 25) XXXVI LAWS OF MANU. / INTRODUCTION. XXXV11 / XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX; lines 2477-2578 confidence: high

In Vedic mythology Manu or Manus is presented as the eponymous figure of the human race and as belonging by nature both to gods and humans.

The passage explicitly says Manu belongs both to gods and humans, then gives both divine and human portrayals.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CC / SECTION CCI / SECTION CCII / SECTION CCIII; lines 47932-48016 confidence: medium

Kuvalaswa confronts the awakened Dhundhu, produces water from his body to quench the flames, and destroys him with the Brahma weapon.

A stream of water flows from Kuvalaswa's body and extinguishes the flames emitted by Dhundhu.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII / FOOTNOTES; lines 57369-57498 confidence: high

A Vedic revelation describes two friendly birds on a tree, one eating fruit and the other watching; the note interprets this as supporting two guiding faculties, intellect and consciousness.

A Vedic image of two birds on one tree is used to argue that two faculties, intellect and consciousness, guide the senses.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII / FOOTNOTES; lines 57500-57632 confidence: high

The three qualities of prakriti and pradhana mix to produce the mundane order and establish duality; prakriti does not really create, while the Supreme Being manifests the system through illusion and the ten organs.

The passage explicitly says the mixing of qualities of prakriti and pradhana establishes the doctrine of duality.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCVI / SECTION CCVII / SECTION CCVIII / SECTION CCIX; lines 48713-48759 confidence: medium

"They commit sin in thought, in word, as also in action" and suffer misery in this world and the next.

The fowler explicitly contrasts the sinful person with the man of virtue, distinguishing wicked decline from spiritual discernment and righteousness.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCVII / SECTION CCVIII / SECTION CCIX / SECTION CCX; lines 48762-48822 confidence: medium

The fowler says self-discipline is acquired only by subduing the senses, and that heaven and hell depend on the senses: subdued senses lead to heaven, indulged senses to perdition.

The passage states that subdued senses lead to heaven while indulged senses lead to perdition.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 49196-49243 confidence: medium

Yudhishthira asks Markandeya why the fire-god hid in water, why Angiras conveyed oblations as fire, how one fire divides by action, and how Kumara was born as son of Agni or begotten by Rudra, Ganga, and Krittika.

Yudhishthira asks why the fire-god hid in water, and Markandeya describes the fire-god seeking the waters of the sea to perform penance.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL; lines 51758-51839 confidence: medium

"Thou art ever our refuge as, indeed, the Pandavas are the refuge of the gods."

The Danavas call Duryodhana their refuge and compare this with the Pandavas being the refuge of the gods.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 20931-20966 confidence: high

Agni says that when he blazes, Indra pours water from clouds, preventing him from consuming the forest of Khandava.

Agni's attempts to consume Khandava fail because Indra sends water from clouds whenever Agni blazes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 49751-49818 confidence: high

At the birth of the powerful being, fearful phenomena occur: contraries are reversed, celestial regions shine, the earth rumbles, and Rishis try to restore tranquility.

The passage states that pairs such as male/female and heat/cold are reversed at the child's birth.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 21301-21384 confidence: medium

Arjuna prevents Indra's rain with his own weapons and covers Khandava forest with arrows so no living creature can escape from below.

Indra sends rain, clouds, thunder, and lightning against the fire, while Arjuna counters the rain and clears the sky so Agni can continue burning.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX; lines 21411-21492 confidence: high

The voice says Takshaka has not been slain, declares Vasudeva and Arjuna to be Nara and Narayana, and states: "The destruction of Khandava hath been ordained by Fate!"

The voice identifies Vasudeva and Arjuna as Nara and Narayana, old gods or Rishis who cannot be vanquished by anyone in the worlds.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 18838-18880 confidence: medium

Soma, Sakra, Varuna, Kuvera, and other celestials go to Prajapati, saying they are alarmed because mortals have become immortal and the distinction between celestials and mortals has disappeared.

The celestials say mortals have become immortal and that there is no distinction between them and the celestials.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 17175-17249 confidence: high

"I will take thy cow even by force!"

The dialogue explicitly contrasts Kshatriya physical strength with Brahmana forgiveness, and Vasishtha maintains his vow of forgiveness while Viswamitra uses force.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXI / SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV; lines 45601-45692 confidence: medium

“As fire assisted by the wind burneth down forests, so a Brahmana's energy in union with a Kshatriya's ... destroyeth all enemies.”

Sanatkumara states that Brahmana energy joined with Kshatriya energy destroys enemies, supporting the king’s standing within a Brahmanical ruling framework.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXII / SECTION CXIII / SECTION CXIV / SECTION CXV; lines 39710-39761 confidence: medium

Bhrigu declares that Satyavati's son will be priestly by caste but military in character, while her mother's son will be Kshatriya by birth but live in a sacerdotal manner, powerful and righteous.

Bhrigu contrasts a priestly-born son with military character and a Kshatriya-born son who will assume sacerdotal life.
read in the book →
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.

Valarama explicitly doubts whether virtue leads to good or unrighteous practices lead to evil because Yudhishthira suffers and Duryodhana prospers.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 14501-14584 confidence: medium

Kanika continues by advising that any foe, even a relative or spiritual preceptor, should be slain by means such as curses, gifts, poison, or deception; he also advises hiding anger behind smiles and soft speech.

The counsel urges smiling, soft speech, and humble outward conduct while maintaining anger or a razor-sharp heart and committing violent acts.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 13950-14034 confidence: medium

Both warriors stand ready; clouds, lightning, and Indra's bow appear, Indra watches for his son, and the Sun disperses clouds over Karna; the assembly divides.

Arjuna is hidden under clouds associated with Indra, while Karna remains visible in rays of the Sun; the assembly also divides between the two sides.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 30139-30223 confidence: high

"Thou art mine and I am thine, while all that is mine is thine also!"

Krishna declares that Arjuna is his and he is Arjuna's, and identifies Arjuna as Nara and himself as Narayana or Hari.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 6645-6723 confidence: medium

Indra consults Narayana about descent from heaven; the dwellers in heaven become incarnate on earth to destroy Asuras and benefit the three worlds, take birth among Brahmarshis and royal sages, slay hostile beings, and cannot be killed in infancy.

The passage frames incarnate celestials as destroying Asuras for the welfare of the three worlds and closes by summarizing the progeny of gods and Asuras.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 6847-6930 confidence: medium

Bhrigu emerges from Brahman's breast; Sukra becomes a planet, regulates rain and calamities, divides himself in two, and guides Daityas and gods; the Bhrigu line continues through Chyavana, Arushi, Aurva, Richika, Jamadagni, and Rama.

Sukra divides himself in two by ascetic power and becomes spiritual guide of both Daityas and gods.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXII / SECTION LXXIII / SECTION LXXIV / SECTION LXXV; lines 8065-8120 confidence: high

Pururavas is born of Ila, who is said to be both mother and father; Pururavas rules thirteen islands of the sea and has superhuman companions.

Pururavas is born of Ila, and Ila is stated to be both his mother and father.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8197-8276 confidence: medium

The celestials and Asuras frequently fought for sovereignty of the three worlds; the gods installed Vrihaspati as priest, and the Asuras installed Usanas as priest.

Gods and Asuras contest sovereignty of the three worlds and each appoints a Brahmana priest to conduct sacrifices on their behalf.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 37506-37558 confidence: high

Yudhishthira says he knows Krishna/Vasudeva and Arjuna/Dhananjaya to be Vishnu and also knows them as the Rishis Nara and Narayana; Narada has spoken similarly.

Yudhishthira identifies Krishna and Arjuna with Vishnu and also with Nara and Narayana.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 37506-37558 confidence: medium

Karna is described as a mighty warrior versed in celestial weapons and is compared to a flame or all-consuming fire at the end of the Yuga, with arrows as tongues, hand-slaps as crackling, dust as smoke, and troops as straw to be consumed.

The passage sets Karna’s fire image against Arjuna as a cloud, Krishna as wind, weapons as lightning, and arrows as showers that extinguish the blaze.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 38007-38054 confidence: high

Lomasa contrasts gods practicing virtue and visiting tirthas with Asuras abandoning virtue; Asuras decline through pride, vanity, wrath, evil propensities, and shamelessness, lose prosperity, are approached by adversity and Kali, and are exterminated.

The gods practice virtue, visit tirthas, and perform holy deeds, while Asuras abandon virtue, neglect tirthas, and fall through pride and related faults.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 3024-3119 confidence: medium

The gods and Asuras make Mandara the churning staff and Vasuki the cord; Asuras hold the hood and gods the tail, while Ananta moves the hood, and Vasuki's vapours and flames become clouds, showers, and refreshment along with falling flowers.

Gods and Asuras cooperate in churning but occupy opposing positions on Vasuki, the Asuras claim the nectar, and later prepare for hostility over Lakshmi and Amrita.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 24450-24512 confidence: high

Arjuna vanquishes northern frontier and forest tribes, Lohas, eastern Kambojas, and northern Rishikas. The Rishika battle is said to be as fierce as a battle between gods and Asuras involving Taraka, wife of Vrihaspati. Arjuna takes eight parrot-breast-colored horses and other peacock-hued high-speed horses as tribute.

The battle between Arjuna and the Rishikas is explicitly said to be equal to a battle between the gods and the Asuras.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 31408-31492 confidence: high

“might is not always meritorious and forgiveness also is not always meritorious”

Prahlada says neither might nor forgiveness is always meritorious and that each should be used on proper occasions with regard to place and time.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXX / SECTION XXXI / SECTION XXXII / SECTION XXXIII; lines 32047-32130 confidence: medium

The speaker says the king's order-duty is ordained and warns against deviation; he also says kings do not gain earth by virtue alone, compares bribes to a fowler's bait, and states that the Asuras were vanquished by the gods through stratagem.

The speech invokes gods defeating the Asuras through stratagem and applies that precedent to the king's foes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 32783-32814 confidence: medium

Arjuna’s hymn addresses Mahadeva with many names and attributes, calls him cause of causes and source of the universe, and states that Siva and Vishnu are each in the other’s form.

Arjuna says Mahadeva is Siva in the form of Vishnu and Vishnu in the form of Siva.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 936-972 confidence: medium

Tapa, study, Vedic ordinances, and acquisition of wealth by exertion are harmless, but become sources of evil when abused in practice.

The passage states that asceticism, study, Vedic ordinances, and wealth acquired by exertion are harmless, but become sources of evil when abused.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CII / SECTION CIII / SECTION CIV / SECTION CV; lines 47390-47473 confidence: medium

Sanjaya says that in the afternoon battle between Panchalas and Kurus, Drona became the stake. The Panchalas and Pandavas seek to slay him and pierce his array, and the encounter is compared to the battle of gods and Asuras.

The battle is explicitly compared to gods versus Asuras; other engagements are compared to Mahendra versus Samvara and Rama versus Ravana.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLIX / SECTION CLX / SECTION CLXI / SECTION CLXII; lines 54669-54746 confidence: medium

The illuminated force of arrayed warriors, steeds, and elephants is compared to the arrays of celestials and Asuras in days of old.

The forces of arrayed warriors, horses, and elephants are compared to arrays of celestials and Asuras in days of old.
read in the book →
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: medium

Rama says he repeatedly told Vasudeva to behave equally toward the Pandavas and Duryodhana, but Vasudeva did not heed him and has devoted himself to the Pandavas; Rama therefore thinks the Pandavas' victory is sure because Vasudeva wishes it.

Rama says the Pandavas and Duryodhana bear equal relationship to his side, and that his affection for Bhima and Duryodhana is equal because both are his disciples.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 54184-54249 confidence: high

Both sides shoot showers of arrows; Karna dispels the enemy arrow-rain. The combat is compared to Daityas fighting Sakra and to the ancient battle between gods and Asuras.

The passage repeatedly compares the human battle to Sakra or Purandara against Danavas, Asuras, Daityas, and Vritra, and to Kartikeya overwhelming an Asura army.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVI / SECTION CLVII / SECTION CLVIII / SECTION CLIX; lines 54353-54438 confidence: medium

Aswatthaman says the Pandavas are dear to him and his father outside battle, names allied champions, describes reciprocal army-destroying power, and says opposing energy is neutralized while the sons of Pandu live.

Aswatthaman describes reciprocal destructive capacity between the two sides and says energy meeting energy is being neutralized.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 55959-56042 confidence: medium

The nocturnal combat continues for a long time without either warrior trembling; Karna cannot prevail and invokes celestial weapons.

Karna invokes celestial weapons, and Ghatotkacha answers by invoking Rakshasa illusion, creating an explicit contrast between two supernatural battle powers.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 21498-21551 confidence: medium

The narrator bows to the gods and especially the Brahmanas, says he has honored Rama's preceptorship, and declares he will not strike Rama's Vedas, Brahmana status, or ascetic merit, but the Kshatriyahood Rama adopted by taking weapons.

The narrator distinguishes Rama's Vedic and Brahmana identity from the Kshatriyahood Rama has adopted by taking weapons, and says a Brahmana who takes up weapons becomes a Kshatriya.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 21799-21846 confidence: medium

Bhishma regains consciousness and hurls a thunderbolt-like dart at Rama’s bosom; Rama trembles and is comforted by Akritavrana, then invokes the great Brahma weapon, which Bhishma counters with the same excellent weapon.

Rama invokes the great Brahma weapon, and Bhishma uses the same excellent weapon to baffle it; the matched weapons meet and clash in mid-air.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII; lines 57559-57623 confidence: high

Siddhas and Rishis say the battle is not human, Asura, Rakshasa, celestial, or Gandharva, but a high Brahma encounter; they say no difference can be found between Drona and Arjuna, compare it to Rudra divided in two fighting himself, and state that both could destroy the universe with the gods if they wished.

Observers say no difference can be found between the two warriors and that only Rudra divided into two and fighting himself could match the scene.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CVI / SECTION CVII / SECTION CVIII / SECTION CIX; lines 34352-34423 confidence: medium

Bhishma's arrows are compared to Indra's thunder, his bow to Sakra's bow, and Kaurava warriors behold his feats with wonder and worship the grandsire.

The passage compares the battlefield to scenes involving Asuras, celestials, Viprachitti, Indra's thunderbolt, and Sakra's bow.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 48489-48572 confidence: medium

Sanjaya says the battle resembled one between the gods and the Asuras; after the grandson of Sini entered the host, the Parthas led by Bhima rushed the troops, and Kritavarman alone resisted them like a continent resisting surgings.

The fierce battle is explicitly said to resemble a battle between the gods and the Asuras.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 59817-59900 confidence: high

Brahmanas versed in the Vedas say he has two forms, terrible and auspicious; his auspicious forms are water, light, and the moon.

Brahmanas versed in the Vedas are said to teach two forms of the deity, terrible and auspicious, with auspicious forms including water, light, and the moon.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 59901-59937 confidence: high

The deity is described through moon, fire, auspicious and terrible forms, Brahmacharya, and devouring; the name Rudra is explained through burning, fierceness, prowess, and consuming flesh, blood, and marrow.

The deity is described through paired fire and moon aspects and through auspicious and terrible forms.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 18281-18355 confidence: medium

Kunti hears Vidura, sighs in grief, and reflects that war will bring slaughter among kinsmen, while not fighting would bring poverty and humiliation; she says extermination of one's kinsmen is not victory.

Kunti weighs the demerit and grief of war and extermination of kinsmen against poverty and humiliation if the Pandavas do not fight.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 52029-52112 confidence: medium

Karna and Arjuna cover one another with thousands of arrows, roar like bulls, are called lions among men, and fill the sky with clouds of straight shafts until each becomes invisible to the other.

Arjuna and Karna are presented as two great warriors roaring at each other, rendering one another invisible with arrow showers, and declaring their names in direct challenge.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLIII / SECTION CXLIV / SECTION CXLV / SECTION CXLVI; lines 18391-18457 confidence: medium

Karna says that if he reveals on the eve of battle that he is the Pandavas' brother and goes to them, other Kshatriyas would think he acted from fear of Dhananjaya, who has Krishna as charioteer.

Karna acknowledges his relation to Kunti's sons but refuses to abandon Dhritarashtra's sons, whom he treats as benefactors and masters to whom repayment is due.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVI / SECTION CXVII / SECTION CXVIII / SECTION CXIX; lines 49100-49184 confidence: medium

The fight is compared to the battle of gods and Asuras; Satyaki receives the force with shafts resembling venomous snakes and shrouds the battlefield with arrowy downpours.

The passage explicitly says the combat between the united bowmen and Satyaki resembles the battle between gods and Asuras in former days.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36941-37090 confidence: medium

Divine desires include sons, fame, victory, and observances; the worshipper obtains desires; divinities are perishable, while the speaker is imperishable and the speaker's worshippers obtain what is imperishable.

The passage contrasts perishable divinities and perishable results with an imperishable divine referent and imperishable result for that referent's worshippers.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 37092-37222 confidence: high

Kshetra is Matter and Kshetrajna is Soul; Prakriti is primal matter and Purusha is the active principle.

Kshetra/Kshetrajna are glossed as Matter/Soul, and Prakriti/Purusha as primal matter/active principle.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION IV / SECTION V / SECTION VI / SECTION VII; lines 38526-38598 confidence: medium

Karna and Dhananjaya stand at the heads of their respective forces, both wrathful and desirous of slaying the other.

Karna and Arjuna stand at the heads of opposing forces, wrathful and mutually intent on killing each other.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 28598-28672 confidence: medium

Bhimasena, Ghatotkacha, Satyaki, Chekitana, the sons of Draupadi, and allied kings grind the opposing troops "like the gods grinding the Danavas"; leading warriors shine like Kinsukas and planetary luminaries.

The Pandava-allied warriors are said to grind the opposing troops like gods grinding the Danavas.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 28675-28760 confidence: medium

Drona and Bhishma attack Yudhishthira's division; Yudhishthira and the two sons of Pandu by Madri attack Drona's division; the battle is described as fierce and like the ancient battle of the gods and Asuras.

The text explicitly compares the fierce human battle to an ancient battle between gods and Asuras.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 4817-4871 confidence: medium

Bhishma covers Arjuna with a celestial weapon; Arjuna responds with a celestial weapon; the encounter is fierce and watched by Kaurava warriors and their troops.

Bhishma and Arjuna are presented as two mighty Bharata warriors whose combat amazes spectators and is rare among humans.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXII / SECTION LXIII / SECTION LXIV / SECTION LXV; lines 29759-29842 confidence: medium

The hymn addresses the deity as great Snake, huge Boar, first Cause, manifest and unmanifest, immeasurable Space, and giver of wishes.

The deity is addressed as Manifest and Unmanifest, creator of creatures, destroyer of everything, and active in both creation and destruction.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXV / SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII; lines 13283-13326 confidence: medium

Krishna is described as "the foremost of all friends of both the Pandavas and the Kurus, even as Prajapati is of both the gods and the Asuras."

Krishna is called friend of both Pandavas and Kurus, with an explicit analogy to Prajapati as friend of gods and Asuras.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX; lines 44687-44770 confidence: high

“My wives, my kinsmen, my relatives, none amongst these is dearer to me than Arjuna.”

Krishna says that those who hate or follow Arjuna hate or follow Krishna, and tells Daruka that Arjuna is half of himself.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV; lines 31374-31429 confidence: medium

Sanjaya introduces the forenoon carnage as resembling the old battle between the gods and the Asuras, and says the two Avanti princes advanced against Iravat.

The forenoon carnage is explicitly compared to the battle between the gods and Asuras of old.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII / SECTION LXXXVIII; lines 31856-31938 confidence: medium

"they looked resplendent like the celestial and the demoniac hosts battling with each other"

The passage explicitly says the two armies looked like celestial and demoniac hosts battling each other.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 14261-14304 confidence: high

Krishna describes Kunti as Surasena's daughter, admitted by marriage into Ajamida's race, like a lotus transplanted between mighty lakes, wife of a hero, mother of heroic sons, virtuous and wise, and tells her to bear happiness and misery.

The speech repeatedly pairs opposing conditions and contrasts ordinary dullness with the wise delight in extremes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION V / SECTION VI / SECTION VII / SECTION VIII; lines 23572-23625 confidence: medium

Dhritarashtra, after meditating about his sons, says Time destroys the universe, Time creates everything again, and nothing is eternal.

Dhritarashtra states that Time destroys the universe, creates everything again, and that nothing is eternal.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 38946-39022 confidence: medium

The speaker asks who resisted Dhrishtaketu, Ketumat, and Sikhandin as they rushed toward Drona; Sikhandin is linked to manhood and femininity and to Bhishma's death.

Sikhandin is described as knowing the merits and demerits of manhood and femininity in his own person and is linked to Bhishma's death.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 39025-39110 confidence: high

Dhritarashtra says Duryodhana does not know Krishna and Arjuna; “These high-souled ones are ancient gods. They are even Nara and Narayana,” seen on earth as two forms though one soul.

Krishna and Arjuna are identified as Nara and Narayana, ancient gods seen as two separate earthly forms but possessing one soul.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 14826-14882 confidence: medium

Angered Brahmanas tell Dambhodbhava of two foremost, always victorious persons: the ascetics Nara and Narayana, born in the race of man and practicing severe penance in a hidden region of Gandhamadana.

Nara and Narayana are presented as two foremost persons, always victorious, who practice severe penance together in a hidden mountain region.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIII / SECTION XCIV / SECTION XCV / SECTION XCVI; lines 14884-14946 confidence: medium

"They that were Nara and Narayana in days of yore are now Arjuna and Kesava"; Rama urges the king to make peace with the sons of Pandu and avoid battle.

Rama states that the figures who were Nara and Narayana in former days are now Arjuna and Kesava.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 46663-46697 confidence: medium

Drona takes another bow and shoots weapons; Satyaki baffles them with his own weapon, strikes Drona, performs a superhuman feat, and shoots the same weapons Drona shoots.

The passage shows two opposed weapon masters matching and countering weapons, culminating in the Agneya and Varuna weapons coming against each other and becoming fruitless.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 33422-33505 confidence: high

"That best of Rakshasa were endued with powers of illusion, while Phalguni's son was acquainted with celestial weapons."

The passage contrasts Abhimanyu as a man and wielder of celestial weapons with Alamvusha as a Rakshasa possessing powers of illusion, and compares their encounter to a god and Danava.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 15004-15064 confidence: medium

Narada identifies fire in Varuna’s lake, Vishnu’s discus, and a knotty bow created for world destruction, guarded by gods, linked by name to Arjuna’s bow, created by Brahman, called terrible by Sukra, and held by the sons of the Lord of waters.

Narada points out a fire of blazing flames located in Varuna’s lake.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 39336-39419 confidence: medium

Lakshmana fights Kshatradeva fiercely, compared to Vishnu in ancient days fighting the Asura Hiranyaksha.

Lakshmana's fight with Kshatradeva is explicitly likened to Vishnu's old fight with the Asura Hiranyaksha.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XII / SECTION XIII / SECTION XIV / SECTION XV; lines 39486-39564 confidence: medium

Bhima's mace is described as bound with hempen strings and gold wires; Salya's mace is compared to blazing lightning. Both warriors roar, circle, and are compared to horned bulls; their circling, whirling, and striking are said to be equal.

The duel is repeatedly framed as balanced: both roar, circle, wield bent maces, are compared to paired animals, and fall at the same instant after mutual blows.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 39567-39652 confidence: high

The battle is compared to that between Gods and Danavas, to Garuda and Nagas battling in the sky, and to the all-destructive sun at the end of the Yuga.

The battle is twice said to resemble combat between the Gods and the Danavas.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 7518-7561 confidence: high

The speaker fears that the two Krishnas on the same car will consume the Kuru race as Indra and Upendra consume Daitya hosts.

The two Krishnas are seated on the same car and are said to be able to consume the Kuru race like Indra and Upendra consuming Daitya hosts.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 10265-10354 confidence: medium

Sanat-sujata explains six kinds of renunciation, including abandonment of desire and equanimity, and says knowledge of Self involves eight qualities including truth, meditation, inference, withdrawal from the world, Brahmacharya vows, and non-acceptance.

The passage says that accomplishment of the difficult third kind of renunciation allows one to overcome all pairs of contraries in the world.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 10528-10551 confidence: high

Brahman is described as the basis on which everything is founded, unchangeable, the visible universe, vast, delightful, the source and return of creatures, free from duality, manifest as the universe, and all-pervading.

Brahman is described as free from all kinds of duality while also manifest as the universe and all-pervading.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 28063-28123 confidence: high

Arjuna shrouds Bhishma with a thousand arrows; Bhishma counters with an arrow-net of his own; the two fight without either gaining advantage and pierce one another and each other's chariot equipment.

The passage repeatedly presents Arjuna and Bhishma as mutually matched, mutually countering, and impossible for one another to conquer.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLVI / SECTION XLVII / SECTION XLVIII / SECTION XLIX; lines 11159-11232 confidence: high

“That Narayana is Krishna, and that Nara is Falguna. Indeed, they are one Soul born in twain.” The passage also says they are repeatedly born when destructive wars are necessary.

Bhishma states that Narayana is Krishna, Nara is Falguna, and the two are one soul born in two forms.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 24604-24667 confidence: medium

“The Kauravas ... stood facing the west, while the Parthas stood facing the east”; the Kauravas looked like a Danava army, the Pandavas like a celestial army, and the wind and beasts were against the Dhartarashtras.

The Kaurava army is likened to the army of the chief of the Danavas, while the Pandava army is likened to the army of the celestials.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 24763-24847 confidence: medium

“Within a short time thou shalt conquer thy foes, O Pandava”; the goddess also says that Narayana aids him and that he cannot be defeated even by the wielder of the thunderbolt.

Durga says Arjuna has Narayana aiding him, Krishna and Arjuna sit together on one car, and Sanjaya says the opponents do not know them to be Nara and Narayana.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XX / SECTION XXI / SECTION XXII / SECTION XXIII; lines 40530-40613 confidence: medium

Drupada advances against Drona; the encounter is compared to leaders of elephant herds. Vinda and Anuvinda encounter Virata, with comparison to Indra and Agni against Vali; the Matsyas and Kekayas are compared to gods and Asuras.

The passage compares battles to Indra and Agni encountering Vali and to gods fighting Asuras.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 24850-24938 confidence: medium

Arjuna asks Krishna to place the chariot between the two armies so that he may observe those standing ready for battle and those fighting to please Duryodhana.

Arjuna asks Krishna to place their chariot between the two armies, and Krishna positions it there before the assembled leaders.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25020-25103 confidence: high

Sensory contacts produce heat and cold, pleasure and pain; these have beginning and end and should be endured; one equal in pain and pleasure is fit for emancipation.

The addressee is told to endure heat and cold, pleasure and pain, and to regard pleasure/pain, gain/loss, and victory/defeat equally.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25180-25255 confidence: medium

The Holy One says there are two kinds of devotion: Sankhya devotion through knowledge and yogic devotion through work.

The speaker explicitly names two kinds of devotion: one through knowledge and one through work.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25374-25463 confidence: medium

The ascetic is described as having no aversion or desire, being free from pairs of opposites, and being released from the bonds of action.

The ascetic is free from pairs of opposites, and the wise cast an equal eye on diverse beings and social categories.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25465-25547 confidence: high

The self-subjugated ascetic is steady amid cold and heat, pleasure and pain, honour and dishonour; the devotee regards sod, stone, and gold alike and views many categories of people equally.

The devotee is steady amid cold and heat, pleasure and pain, honour and dishonour, and casts an equal eye on people and all creatures.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25589-25665 confidence: high

The speaker says existences of goodness, passion, and darkness are from him; the universe is deluded by these qualities, and only those who resort to him cross his difficult illusion.

The passage states that the universe is deluded by goodness, passion, and darkness and that creatures are deluded at birth by pairs of opposites arising from desire and aversion.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26012-26080 confidence: medium

Arjuna asks who best understands devotion: constant worshippers who adore Krishna or those who meditate on him as the Immutable and Unmanifest.

Arjuna explicitly contrasts worshippers who adore Krishna with those who meditate on him as the Immutable and Unmanifest.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26131-26203 confidence: high

The body is called Kshetra, the knower is Kshetrajna, and knowledge of Kshetra and Kshetrajna is treated as true knowledge.

The teaching distinguishes Kshetra and Kshetrajna, Nature and Spirit, and says that knowing the distinction between matter and spirit leads to the Supreme.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26205-26272 confidence: medium

Goodness, passion, and darkness are qualities born of nature that bind the eternal embodied soul: goodness with happiness and knowledge, passion with desire and work, darkness with ignorance, error, indolence, and sleep.

Goodness, passion, and darkness bind the embodied soul and produce distinct states, actions, fruits, and post-dissolution outcomes; wisdom recognizes that the qualities act.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26205-26272 confidence: medium

The Holy One describes the transcender as neither hating nor desiring light, activity, and delusion, as unshaken and aware that the qualities act, and as equal toward pain and pleasure, earth, stone, gold, praise, blame, honor, dishonor, friend, and foe.

The transcender treats pain and pleasure, agreeable and disagreeable, praise and censure, honor and dishonor, friend and foe, and earth, stone, and gold alike.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26274-26328 confidence: medium

The passage distinguishes mutable creatures and an immutable entity, then names another Supreme Being, Paramatman, the Eternal Lord sustaining the three worlds; the speaker says he transcends mutable and immutable and is Purushottama.

The passage distinguishes mutable creatures and an immutable entity, then names a Supreme Being who transcends both.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26330-26389 confidence: high

The Holy One lists god-like qualities such as fearlessness, purity of heart, knowledge and Yoga meditation, gifts, self-restraint, sacrifice, Vedic study, ascetic penances, truth, compassion, forgiveness, cleanliness, and freedom from vanity.

The passage explicitly divides created beings into god-like and demoniac kinds and contrasts their traits and outcomes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XLIII; lines 26649-26750 confidence: medium

Bhishma says that if Yudhishthira had not come to him thus, he would have cursed him to defeat; he is gratified, tells him to fight and obtain victory, offers a boon, and states he is bound by the Kauravas with wealth.

Bhishma blesses Yudhishthira and offers non-battle aid, but states that he is bound by the Kauravas' wealth and must fight for them.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XLIII; lines 26752-26863 confidence: high

Yudhishthira asks Drona how to fight without sin and vanquish foes with permission. Drona says he would have cursed him had he not come, permits him to fight, says he is bound by Kaurava wealth, will fight for the Kauravas, and will pray for Yudhishthira's victory.

Drona, Kripa, and Salya all say they are bound by Kaurava wealth and must fight for the Kauravas, yet they pray for or agree to support Yudhishthira's victory or welfare.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 40792-40860 confidence: high

As Arjuna proceeds toward Bhagadatta, fourteen thousand Samsaptaka car-warriors summon him. Arjuna deliberates between the Samsaptakas and Yudhishthira, chooses to fight the Samsaptakas, and thereby frustrates the double-encounter plan of Duryodhana and Karna. He is described as Indra’s son with an ape on his banner.

Arjuna’s heart is divided between responding to the Samsaptakas and going toward Yudhishthira/Bhagadatta, and the enemies’ plan is explicitly called a double encounter.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 7688-7734 confidence: medium

A sinful act would cause universal slaughter, lead to hell, and be like collyrium on white cloth.

Sanjaya says the destructive act has the same value whether it ends in victory or defeat, and later says he sees no good in either result.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXIII / SECTION XXIV / SECTION XLIII / SECTION XLIV; lines 26931-27003 confidence: medium

Dhritarashtra asks, "who struck first, the Kurus or the Pandavas?"

The passage centers on the first encounter between the Kurus and Pandavas, describes kinsmen challenging one another, and notes confusion between the two sides in battle.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 8063-8146 confidence: high

Duryodhana is a tree of evil passions with Karna, Sakuni, Dussasana, and Dhritarashtra as parts; Yudhishthira is a tree of righteousness with Arjuna, Bhima, the sons of Madri, the speaker, religion, and religious men as parts.

The passage constructs opposed images: Duryodhana's tree of evil passions and Yudhishthira's tree of righteousness.
read in the book →
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: high

The wise know as a Brahmana one whose religious practices remain unknown among kindred; the Supreme Soul is described as unconditioned, without attributes, unchangeable, one, alone, and without duality; a Kshatriya can know and behold it in his own soul.

The Supreme Soul is described as one, alone, and without duality, and a Kshatriya is said to be able to know and behold it in his own soul.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 9960-9971 confidence: medium

Dhritarashtra says he inclines toward the Pandavas as taught, but his mind turns differently when he comes into contact with Duryodhana.

Dhritarashtra says he inclines toward the Pandavas but turns in a different direction when in contact with Duryodhana.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 UDYOGA PARVA / SECTION I / SECTION II / SECTION III; lines 6046-6101 confidence: medium

Satyaki links speech to the heart, divides men into brave and cowardly classes, compares descendants of one line to fruitful and barren boughs on one tree, and addresses a plough-bannered son of Madhu.

Satyaki says brave and cowardly persons can arise from the same line of progenitors, illustrated by fruitful and barren boughs on one tree.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCC / SECTION CCCI / SECTION CCCII / SECTION CCCIII; lines 56478-56523 confidence: high

The universe of Manifest and Unmanifest is described as destructible; Mahan, the eldest-born, is cited as an instance of the Destructible.

The passage repeatedly contrasts the Destructible universe/Mahan/Kshara with the Indestructible Vishnu/Akshara/Chetana.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCI / SECTION CCCII / SECTION CCCIII / SECTION CCCIV; lines 56612-56680 confidence: medium

Intermediate beings, humanity, and gods are named as three fields originating in Prakriti; Purusha or Soul is without attributes, yet when reflected in body it is connected to bodily acts and senses.

The passage repeatedly contrasts the Soul's described qualities—deathless, unborn, fearless, indestructible, beyond Time and attributes—with the qualities it imagines itself to possess under Ignorance.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCI / SECTION CCCII / SECTION CCCIII / SECTION CCCIV; lines 56612-56680 confidence: medium

The Soul is said to transcend the three attributes but become attached to action and associated with Prakriti, which has birth, death, and Sattwa, Rajas, and Tamas; Prakriti blinds the universe and produces opposites of happiness and woe.

The passage explicitly describes pairs of opposites that produce happiness and woe and associates them with the Soul's investment by Prakriti.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCII / SECTION CCCIII / SECTION CCCIV / SECTION CCCV; lines 56683-56719 confidence: medium

Jiva is compared with Chandramas: both wax and wane; Chandramas has sixteen portions, with fifteen changing and one constant.

The text distinguishes fifteen portions that appear, disappear, increase, or decrease from a sixteenth portion that remains constant, subtle, pure, and unmodified.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIII / SECTION CCCIV / SECTION CCCV / SECTION CCCVI; lines 56722-56750 confidence: high

Janaka says the relation between male and female is like that between the Indestructible and the destructible, or Purusha and Prakriti.

The passage explicitly compares male/female relation to Purusha/Prakriti and states that living forms flow through their union and mutual dependence.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIII / SECTION CCCIV / SECTION CCCV / SECTION CCCVI; lines 56752-56835 confidence: high

The passage says unity of Jiva-soul with Supreme Soul is correct; Akshara is oneness, Kshara is multiplicity, and the transcendent beyond five and twenty topics forms the twenty-sixth.

Vasishtha identifies Akshara with oneness or unity and Kshara with multiplicity or variety.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIV / SECTION CCCV / SECTION CCCVI / SECTION CCCVII; lines 56906-56985 confidence: medium

Prakriti causes Purusha to assume diversity and return to unity; Prakriti also takes diversity at creation and unity at destruction; the Soul makes Prakriti manifold and presides over Prakriti/Kshetra.

Prakriti and Purusha are described in terms of diversity and unity, and the passage contrasts incorrect perception of the universe as many with correct knowledge of unity.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 64723-64848 confidence: high

"Pairs of opposites, such as heat and cold, joy and grief, etc. Comp. Gita."

The note explicitly glosses pairs of opposites with heat/cold and joy/grief.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 65631-65764 confidence: medium

Ahuka and Akrura are mutually opposed but both love Krishna; each advises Krishna to shun the other, while Krishna values both friendships and finds either having or lacking both painful.

Ahuka and Akrura are opposed but both love Krishna, and Krishna finds both having and not having them painful.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66022-66145 confidence: low

The Grandsire, governor of the universe, assumes the mild and peaceful aspect of a sacrificer, so Chastisement dwelling in his furious form can no longer exist.

The Grandsire, governor of the universe, assumes the mild aspect of a sacrificer, while Chastisement formerly dwelling in his furious form can no longer exist there.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66896-67010 confidence: medium

Advanced yoga is said to enable beholding one's Soul or realizing double existence, though the note says this language is probably figurative.

Advanced yoga is said to allow one to behold one's Soul or realize a double existence in which the Soul surveys itself.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67239-67363 confidence: high

The note distinguishes Pravritti dharma as action and Nrivritti dharma as abstention, and names Pravartaka yajna as sacrifice originating in action.

The passage explicitly contrasts Pravritti dharma as action with Nrivritti dharma as abstention, and links action to a named form of sacrifice.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67365-67476 confidence: low

The note glosses a line as seeing one’s own soul and compares a single thing taking many forms to the moon’s image in agitated water.

The notes describe one seeing one’s own soul and compare a single entity dividing into many forms to the moon’s image in agitated water.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67795-67897 confidence: high

The soul remains unattached to body and senses despite apparent union, compared to wind carrying dust while remaining separate and pure.

The passage contrasts Vidya and Avidya, action and abstention, Soul and Prakriti, and unattached soul versus embodied appearance.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67795-67897 confidence: medium

Prakriti binds Kshetrajna or the Soul and causes birth; women are identified with Prakriti and men with Souls in the note’s analogy.

Prakriti binds the Soul and causes birth, while the text advises avoidance of Prakriti-contact as part of striving for emancipation.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68000-68107 confidence: medium

Before creation the Soul has Knowledge as its attribute; Ignorance or Delusion from Supreme Brahma takes possession of it and makes it an ordinary creature with consciousness and mind.

The Soul is described as originally possessing Knowledge, while Ignorance or Delusion from Supreme Brahma transforms its condition.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68342-68450 confidence: high

Emancipation may seem like dreamless sleep but is said to be unstained by darkness and free from sorrow of duality or consciousness of knower and known.

Emancipation is described as untouched by darkness and free from the sorrow of duality or consciousness of knower and known.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68875-68984 confidence: medium

The Manifest world springs or emanates from the Unmanifest or Supreme Soul; the Yogin apprehends all Manifest as the Unmanifest Supreme Soul.

The note states that the Manifest world springs or emanates from the Unmanifest or Supreme Soul, and that the Yogin apprehends the Manifest as that Supreme Soul.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69101-69212 confidence: high

Ignorant embodied creatures take great entities that are non-ego to be either ego or possessions.

Ignorant embodied creatures mistake non-ego entities for ego or possessions and attribute sensory actions and enjoyments to the Soul.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69101-69212 confidence: high

The Yoga view says the Soul is enjoyer but not actor; the Sankhya view says the Soul is neither enjoyer nor actor; deities in the senses act and enjoy, and ignorance makes the Soul ascribe these to itself.

The Sankhya view is presented as holding that the Soul is neither enjoyer nor actor, while the senses' deities act and enjoy.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69548-69654 confidence: high

Purification consists in transcending consciousness of duality; living in true nature means merging everything into the Soul; the notes distinguish Jiva-soul from Supreme Soul.

Purification is directly defined as transcending the consciousness of duality, and true nature is explained as merging everything into the Soul.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 69771-69872 confidence: medium

Heaven is glossed as Brahma with attributes; tranquillity of soul as Brahma without attributes; the Vedas, truth, and related items are valuable because they lead to tranquillity, the ultimate end.

The passage contrasts Brahma with and without attributes, Soul and body-consciousness, and active Prakriti with inactive Purusha.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70092-70210 confidence: medium

Worldly variety is compared to the sky’s varying aspects; the same Godhead manifests in diverse forms like one sky showing cloud-made variations.

The passage states that the same Godhead manifests itself in diverse forms, compared to one sky taking on varied appearances through clouds.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 70976-71087 confidence: medium

Paramatma creates from materials at the time of creation through desire to become many; Kala or life creates creatures from five primal essences; the soul is sat, while everything else is asat.

The passage contrasts sat, the real soul, with asat, everything else including effects and primal essences.
read in the book →
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

The commentator compares wind and space to Jiva and Chit: Jiva catches stains from Ignorance and Acts while Chit remains stainless and immutable.

The wind-and-space simile explains Jiva as catching stains from Ignorance and Acts while Chit remains stainless and immutable.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71312-71424 confidence: high

The object to be known is explained through divine names; later notes state that verses 21 to 23 show the unity of the Divine Being and that variety is apparent, not real.

The commentary explicitly states that the verses show the unity of the Divine Being and that perceived variety is only apparent.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71734-71853 confidence: medium

The identity of Maheswara with Narayana or Krishna is said to be preached; Vishnu as Krishna plays with cowherd children, lows as a cow, and protects the kine of Vrinda from floods and poison; Govrisheswara is Nandi.

The note states that the identity of Maheswara with Narayana or Krishna is preached.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72316-72429 confidence: low

“Both yasya and sa refer to the foe called Ignorance.”

The commentator identifies a foe called Ignorance, fitting a knowledge/ignorance opposition in the passage's doctrinal context.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72651-72775 confidence: high

The Unmanifest or Prakriti is said to produce Mahat and other principles by modification, but Purusha is also necessary; Prakriti and Purusha are described as mutually dependent. A following note glosses this as Jiva or Purusha.

Prakriti is said to produce Mahat and other principles, but Purusha is also necessary; the two are described as naturally dependent on each other.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72777-72886 confidence: high

The Udumvara fruit with gnats and the fish in water are described as examples often used to explain that Jiva lives in the Supreme Soul but is not the Supreme Soul.

Jiva is said to live in the Supreme Soul without being the Supreme Soul, using fruit/gnat and fish/water analogies.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72777-72886 confidence: high

Purusha is said to remain undefiled in Prakriti’s case; Prakriti is unintelligent but appears capable through union with intelligent Purusha; Tattwa and Prakriti are equated.

Purusha remains undefiled and distinct from Prakriti, while Prakriti appears capable through union with intelligent Purusha.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 72989-73095 confidence: medium

Bearing the sceptre and holding the triple-stick are described as modes of life; both king and Sannyasin may acquire knowledge and attain Emancipation, and their emblems have no efficacy or disqualification.

The sceptre and triple-stick mark king and renunciant modes of life, but neither aids nor obstructs Emancipation; both can attain it through knowledge.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73097-73207 confidence: medium

Sulabha says the great primal elements are the same in this body and another body; the same Chit pervades each combination; Janaka and Sulabha are essentially the same person, and seeing difference indicates obscured vision.

The note explains Sulabha's point as showing that Janaka and Sulabha are essentially the same because the same elements and Chit pervade bodies; regarding them as different indicates obscured vision.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 73776-73877 confidence: medium

The notes describe Pravritti and Nivritti as opposed, ask why both were created by Narayana, and gloss self-realization as bringing destruction or cessation of existences.

Pravritti and Nivritti are described as opposed; rewards such as heaven involve return, unlike Emancipation.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 74109-74227 confidence: medium

The commentary says Sankhyas and Yogins speak of many Purushas for ordinary purposes, while in highest truth there is one Purusha.

The commentary contrasts many Purushas in ordinary Sankhya and Yoga discourse with one Purusha in the highest truth, described as eternal and immeasurable.
read in the book →
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: high

Vasishtha says he will explain Vidya and Avidya; Prakriti with creation and destruction is called Avidya, while Purusha transcending the twenty-four principles is called Vidya.

Prakriti and Purusha are contrasted, and Jiva becomes pure by realizing its difference from Prakriti and ceasing union with her.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCV / SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII; lines 57074-57125 confidence: high

The narration says that the twenty-fifth, Jiva, can cast off the Destructible and attain identity with the Indestructible when he understands the Supreme; Jiva is also described as truly without attributes yet assuming Manifest attributes.

The passage contrasts Prakriti and the Supreme, Destructible and Indestructible, Manifest and Unmanifest, and reports Yoga teaching on Brahma as knowledge without duality.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII / SECTION CCCIX; lines 57130-57214 confidence: high

The twenty-fifth can comprehend the Unmanifest but not readily the twenty-sixth; the twenty-sixth is stainless, non-dual Knowledge, immeasurable, eternal, and able to know both Jiva and Prakriti.

The passage contrasts Jiva, Prakriti, and the twenty-sixth, speaks of non-dual Knowledge, and concludes that variety and oneness are to be understood together.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCVIII / SECTION CCCIX / SECTION CCCX / SECTION CCCXI; lines 57398-57467 confidence: medium

Yudhishthira asks for discourse on that which is freed from duty and its reverse, transcends birth and death and virtue and sin, and is eternal, indestructible, immutable, pure, and free from exertion.

Yudhishthira asks about what is freed from duty and its reverse, birth and death, virtue and sin, and doubt.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXII / SECTION CCCXIII / SECTION CCCXIV / SECTION CCCXV; lines 57631-57682 confidence: high

Yajnavalkya says Purusha resides in his own nature even when in Prakriti, while Prakriti is inanimate and unintelligent and can create and destroy only when presided over by Purusha.

The passage contrasts Purusha and Prakriti as distinct principles, including intelligent and inanimate aspects, and Janaka asks about their oneness and separateness.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXIII / SECTION CCCXIV / SECTION CCCXV / SECTION CCCXVI; lines 57685-57751 confidence: high

Sankhyas depending on Knowledge and compassion say Prakriti is one and Purushas are many; the passage states that Purusha is different from Prakriti.

The passage states that Purusha is different from Prakriti and uses multiple analogies to show coexistence without identity.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62133-62137 confidence: medium

Arjuna asks how Agni and Shoma, in days of yore, attained uniformity in respect of their original nature.

The question concerns Agni and Shoma and asks how they attained uniformity in respect of their original nature.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII; lines 62691-62758 confidence: high

Brahma arrives with deities and Rishis, asks Rudra to throw down his weapons for the welfare of the worlds, and describes Nara and Narayana as displayed forms of Supreme Brahman; Brahma is from Grace and Rudra from Wrath.

Brahma says the double form represents one form, and Narayana tells Rudra that whoever knows or follows one knows or follows the other and that there is no difference between them.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLIX / SECTION CCCL / SECTION CCCLI / SECTION CCCLII; lines 64038-64121 confidence: medium

Brahma says he cannot comprehend Purusha's cause through Sankhya and Yoga; he calls Purusha one Mahapurusha and uses fire, sun, penances, wind, and ocean as analogies for unity in diversity.

One Purusha is explained through analogies of one fire, sun, wind, and ocean manifesting in diverse ways, and through statements that he is both subject and object.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 57953-58037 confidence: high

The speaker identifies Universe with unmanifest Prakriti and Not-universe with attributeless Purusha, and maps Aswa/Aswa, Mitra/Varuna, and Knowledge/object known to Prakriti-Purusha distinctions.

The passage repeatedly maps opposed terms to Prakriti and Purusha and contrasts change with changelessness, mobile with immobile, and related pairs.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVI / SECTION CCCXVII / SECTION CCCXVIII / SECTION CCCXIX; lines 58085-58135 confidence: high

The discourse distinguishes the Twenty-fourth, Twenty-fifth, and Twenty-sixth and uses the example of fish living in water while remaining separate from it to explain the Soul's contact with Prakriti.

The passage teaches a distinction between Prakriti and the Jiva-soul, and connects correct apprehension with beholding the Supreme and emancipation.
read in the book →
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

Knowledge obtained from Brahmana, Kshatriya, Vaisya, or Sudra should be revered; all orders are said to be Brahmanas, sprung from Brahma, and the universe is Brahma; Yajnavalkya says he taught the science of Prakriti and Purusha.

Yajnavalkya says he inculcated a science treating of Prakriti and Purusha.
read in the book →
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: medium

The passage teaches that the universe is due to the Manifest and Unmanifest; Brahma is free from good and evil; the giver, receiver, gift, and ordered gift are the unmanifest Soul; and ignorance of Prakriti and Purusha leads one to sacred waters and sacrifices.

The passage says the giver, receiver, gift, and ordered gift are all to be deemed the unmanifest Soul, and asks who can be a stranger to one.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVIII / SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI; lines 58330-58413 confidence: high

Janaka describes living without attachments, fixing his Soul on supreme Brahma, and says knowledge leads to renunciation, Yoga, knowledge of Self, and transcendence of joy, grief, and death.

Janaka claims to have transcended pairs of opposites and gives examples of equal regard for spouse and foe, benefactor and assailant, and clod, stone, and gold.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVIII / SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI; lines 58414-58497 confidence: medium

The speaker asks why she entered his kingdom, palace, and heart, then states that she is a Brahmana woman and he is a Kshatriya, so union between them is improper.

The speaker frames the contact between a Brahmana female mendicant and a Kshatriya householder king as an unnatural union involving varna, life-mode, gotra, and possible marital barriers.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXVIII / SECTION CCCXIX / SECTION CCCXX / SECTION CCCXXI; lines 58595-58678 confidence: high

The speaker challenges the king’s question about identity and origin, connects it to duality expressed as mine and not mine, and asks whether a king acting toward enemies, allies, neutrals, victory, truce, and war shows emancipation.

The speaker treats distinctions such as mine and not mine, and unequal vision toward others, as inconsistent with emancipation.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXIV / SECTION CCCXXV / SECTION CCCXXVI / SECTION CCCXXVII; lines 59519-59602 confidence: high

Janaka describes attaining Brahma through restraining mind and soul, casting off malice, desire, and stupefaction, and maintaining equality toward sensory objects, creatures, and opposites such as praise and dispraise, gold and iron, happiness and misery, heat and cold, good and evil, agreeable and disagreeable, life and death.

Janaka lists pairs of opposites and says one who casts an equal eye upon them attains Brahma.
read in the book →
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: high

"Misery and happiness are the two things that exist side by side."

The passage explicitly names opposed pairs such as misery and happiness, righteousness and sin, and truth and falsehood, and commands their abandonment.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII; lines 61985-62068 confidence: high

“Rudra is Narayana. Both are one; and one is displayed in two different forms.”

The passage explicitly states that Rudra is Narayana, that both are one, and that one is displayed in two different forms.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI / SECTION CCCXLII; lines 62069-62130 confidence: high

Agni or Fire/Appetite and Soma/Shoma or food combine into one substance, pervade the universe of creatures, are described in the Puranas as complementary, and uphold the universe.

Agni and Soma/Shoma combine into one substance, are complementary, pervade creatures, and uphold the universe.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVI / SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX; lines 61101-61113 confidence: medium

"the soul of attributes and divested of all attributes"

The Lord of the universe is described as both the soul of attributes and divested of all attributes.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVI / SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX; lines 61115-61197 confidence: medium

The hymn identifies the addressee with manifest and unmanifest existence, Narayana, creation lords, Aswattha and other trees, Brahman, Lord of Speech, the sun, Prana, Varuna, kingship, directional regents, refuge at final dissolution, and giver of Vedas to Brahman.

The addressee is described through paired or opposed states, including manifest and unmanifest, existent and non-existent, desire-bound and free from desire, chastised and chastiser.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVII / SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL; lines 61453-61533 confidence: low

Narayana says he and Arjuna will be called Narayana and Nara, will consume many Kshatriyas for the good of the world, will lighten Earth's burden, and that he will absorb the principal Sattwatas and Dwaraka into himself.

The passage says the speaker and Arjuna will be called Narayana and Nara and will act together with great power.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI; lines 61767-61850 confidence: high

The passage names Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, and Vasishtha as seven Rishis created by will, preceptors of the Vedas, and devoted to Pravritti and procreation.

The passage contrasts Pravritti and Nivritti and states that the path of Karma is marked by return, while another destination is described as without return.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCII / SECTION CCIII / SECTION CCIV / SECTION CCV; lines 44596-44678 confidence: medium

Manu says sorrow outweighs happiness, avoidance of both sorrow and happiness leads to Brahma, and worldly possessions produce sorrow and should not be grieved over when lost.

The passage contrasts sorrow and happiness, attributes and the attributeless, external objects and internal contemplation, and creation by couples or pairs.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIV / SECTION CCV / SECTION CCVI / SECTION CCVII; lines 44781-44851 confidence: medium

Madhu, a fierce Asura, arises from Darkness/Tamas and threatens Brahman; the Supreme Divinity kills him for Brahman's benefit, leading to the name Madhusudana.

Madhu arises from Tamas/Darkness, threatens Brahman, and is slain by the Supreme Divinity for Brahman's benefit.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIV / SECTION CCV / SECTION CCVI / SECTION CCVII; lines 44853-44901 confidence: medium

Krishna creates day and night, the seasons, morn and even, clouds, mobile and immobile objects, the Viswas, and the earth with all things on it.

Krishna creates Day and Night and Morn and Even as ordered temporal divisions.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLVII / SECTION CCLVIII / SECTION CCLIX / SECTION CCLX; lines 50326-50398 confidence: medium

Yudhishthira addresses the king, says he has an inward light for discriminating right and wrong, and argues that duty cannot be determined by scripture alone, especially in distress.

The passage repeatedly contrasts duty with its reverse, apparent righteousness with actual unrighteousness, and one conduct’s differing effects on different persons.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 51642-51708 confidence: medium

Kapila says that those taking Tamas as refuge develop envy, lust, wrath, pride, falsehood, and vanity; seeing these faults, Yatis seeking the highest end betake themselves to Yoga, leaving good and ill.

Kapila says Yatis seeking the highest end betake themselves to Yoga, leaving both good and ill.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX; lines 51904-51940 confidence: medium

Kapila states that the universe exists and does not exist, and that to the person of knowledge all perceived things are both sat and asat, both end and middle.

The passage describes the universe as both existent and non-existent and Brahma or Emancipation as without duality.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI; lines 52026-52087 confidence: medium

With spiritual vision, the Brahmana sees thousands of kings sunk in hell; Kundadhara speaks of carnal enjoyment and says the door of heaven is closed to men.

The Brahmana sees humans embracing vices; Kundadhara says all human beings are enchained by these vices and that heaven's door is closed to men.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXX / SECTION CCLXXI / SECTION CCLXXII / SECTION CCLXXIII; lines 52168-52237 confidence: medium

Bhishma explains that perception of form, taste, scent, sound, and touch gives rise to desire or aversion; pursuit of these objects leads to attachment, greed, error, hypocrisy, and sin in thought, speech, and action.

Bhishma contrasts a sequence leading from sense-desire to sin and unhappiness with a sequence leading from virtue, knowledge, renunciation, and abandonment of sin to emancipation.
read in the book →
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: high

The man of knowledge sees other creatures as himself, cleanses his soul, casts off everything, and by casting off paired opposites attains tranquillity and freedom from anxiety.

The passage explicitly lists paired opposites—truth and falsehood, grief and joy, agreeable and disagreeable, fearlessness and fear—and says casting them off brings tranquillity.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52792-52875 confidence: medium

He dwells in all creatures as mutable and immutable and "drinketh this universe with His rays"; Earth is his feet, Heaven his head, directions his arms, and intermediate space his ears.

The Lord is described as mutable and immutable, Sat and Asat, and the passage states that realization of the unity of various creatures is attainment of Brahma.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53814-53897 confidence: high

The hymn addresses the deity as cause and effects, shadow and light, amiable and frightful, auspicious and tranquil, one-legged, many-eyed, one-headed, fierce, pleased with little offerings, fond of equity, and artificer of the universe.

The deity is described as cause and effects, shadow and light, amiable and frightful, manifest and unmanifest, desire and killer of desires.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53898-53980 confidence: high

The passage lists opposed qualities such as aversion/desire and forgiveness/unforgiveness, then describes the addressee as armed with mace, shaft, bow, Khattanga, and Jharjhara and as cutting, piercing, and smiting.

The hymn attributes paired opposites to the same addressee, including desire and aversion, forgiveness and unforgiveness, victory and defeat, and auxiliary and adversary.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXII / SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV; lines 53981-54064 confidence: high

The deity is described with contrary qualities, time cycles, creation and destruction, varied faces, Narayana, bird, Ananta, Virat, destroyer of unrighteousness, Chandradhara, protector of kine, and attended by the lord of bulls.

The deity is described through paired contraries and totalizing categories: initiated/not initiated, forgiving/unforgiving, subtle/gross, immobile/trembling, male/female/neuter, infant/youth/old, creator/destroyer, and Day/Night.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXIII / SECTION CCLXXXIV / SECTION CCLXXXV / SECTION CCLXXXVI; lines 54260-54310 confidence: high

Understanding creates attributes; Soul does not. They are distinct yet united, as fish and water exist together; the Soul is an inactive Witness.

Understanding and Soul are repeatedly distinguished by function, yet described as existing together in an eternal union.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCXC; lines 54688-54746 confidence: medium

Yudhishthira asks why Usanas/Kavi favored the Asuras, opposed the deities, gained the name Sukra and superior excellence, and could not travel to the centre of the firmament.

Yudhishthira asks why Usanas acted agreeably to Asuras and disagreeably to deities, and Bhishma confirms that Usanas acted disagreeably toward the deities for a cause.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCVIII / SECTION CCIX / SECTION CCX / SECTION CCXI; lines 45212-45273 confidence: medium

The creature-Soul, divested of body but retaining inclinations from the past life, moves according to the Supreme Soul's direction; the Soul is said not to be touched by those propensities, as wind is not stained by dust it bears away.

The passage distinguishes the Soul from inclinations and propensities through the image of wind carrying dust without being stained.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 45730-45815 confidence: high

"That which is manifest should be known as liable to death. That which is unmanifest ... should be known as transcending death."

The passage repeatedly contrasts Manifest and Unmanifest, death and transcendence of death, Pravritti and Nivritti, and Prakriti and Purusha.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLIII / SECTION CCXLIV / SECTION CCXLV / SECTION CCXLVI; lines 49313-49385 confidence: medium

The Yogin merges senses and objects into the inner Soul, reflects on the three states of consciousness, abstains from enjoyment, becomes tranquil, and obtains immortality; the person enslaved to senses meets death.

The passage contrasts the Yogin's restraint, purification, and immortality with the sense-bound person's surrender to passions and death.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLV / SECTION CCXLVI / SECTION CCXLVII / SECTION CCXLVIII; lines 49470-49553 confidence: high

The qualities cannot apprehend the Soul; the Soul apprehends and witnesses them. The passage contrasts understanding and Soul, saying one creates qualities and the other never creates them.

Understanding/Sattwa and Soul/Kshetrajna are described as different by nature yet constantly united, with analogies of fish and water, gnat and fig, and blade and grass clump.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLVI / SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX; lines 49556-49613 confidence: medium

Vyasa says that objects are created by the understanding, while the Soul stands aloof and presides; the Kshetrajna presides over the qualities without mingling with them.

The passage distinguishes the Soul/Kshetrajna from objects, understanding, and qualities, saying it presides without connection or mingling.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXV / SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII; lines 45868-45951 confidence: high

Asuri learns from his preceptor and penance the distinction between body and Soul, gains celestial vision, expounds Immutable Brahma, and Panchasikha becomes his disciple.

Asuri understands the distinction between body and Soul; the later discourse reports sceptics denying a jiva distinct from the body.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX; lines 46098-46181 confidence: medium

Those who regard the perishable union of body and sense objects as Soul suffer misery; those who regard worldly objects as not-Soul cease attachment and have no basis for sorrow.

The passage contrasts persons who mistake the perishable body-and-sense union for the Soul with persons who regard worldly objects as not-Soul and thereby avoid sorrow.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX / SECTION CCXX; lines 46286-46346 confidence: medium

Bhishma contrasts the good path with the wicked path of lust, wrath, cupidity, envy, and boastfulness, then instructs the Brahmana to subjugate lust and wrath, practice Brahmacharya, master the senses, perform penances, and wait calmly for his time.

Bhishma contrasts a path of benevolence, forgiveness, tranquility, contentment, sweet speech, truth, liberality, and comfort with a path of lust, wrath, cupidity, envy, and boastfulness.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXI / SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV; lines 46703-46777 confidence: medium

The speaker recalls being lord of the Danavas and master in all worlds, bearing water and rain, giving light and heat, protecting and destroying, giving and taking, binding and unbinding, before being assailed by Time.

The speaker lists paired actions such as protect/destroy, give/take, bind/unbind, and Brahma is described as both indestructible and destructible.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI; lines 46913-46987 confidence: medium

Namuchi says pleasure and pain affect people by turns in Time and that there is no personal agency in pleasure or pain.

The speech repeatedly contrasts existence and emancipation, Soul and not-Soul, pleasure and pain, happiness and sorrow, and success and calamity, while praising the person unmoved by these contrasts.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXIV / SECTION CCXXV / SECTION CCXXVI / SECTION CCXXVII; lines 47223-47304 confidence: low

Sakra says Varuna’s bonds on the captive will loosen in Time’s course because of human misconduct.

Varuna’s bonds are said to loosen one by one when social hierarchy, family duty, sexual boundaries, and ritual vessels are transgressed.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXIX / SECTION CCXXX / SECTION CCXXXI / SECTION CCXXXII; lines 47922-47991 confidence: high

Consciousness of duality and pairs of opposites arises from action, ceases in dreamless sleep or emancipation, and is driven off by knowledge; two Brahmas are named, sound/Vedas and supreme beyond the Vedas.

Duality and pairs of opposites are described as arising from action and ceasing through dreamless sleep or emancipation, with knowledge driving off duality.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI; lines 48339-48387 confidence: high

A Yogin free from attachment and pride, beyond pairs of opposites, without wrath, hate, or falsehood, friendly even to one who harms him, restraining speech, acts, and mind, and uniform toward all creatures, approaches Brahman.

The text repeatedly describes transcending or equalizing opposites such as pleasure and pain, heat and cold, friend and foe, praise and blame.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIX / SECTION CCXL / SECTION CCXLI / SECTION CCXLII; lines 48842-48884 confidence: medium

"In the Vedas there are both kinds of declarations, viz., do acts and avoid acts."

Suka explicitly contrasts Vedic declarations to perform acts with declarations to avoid acts and asks how both can be authoritative in relation to emancipation.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 39425-39497 confidence: medium

A vulture comes to the crematorium and tells the mourners to go home, describing the place as full of vultures, jackals, and skeletons, and saying that no one comes back to life after succumbing to Time.

The vulture counsels the mourners to abandon affection and leave, while the jackal condemns departure as lack of affection and urges them to remain.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 39933-40016 confidence: high

Bhishma lists many faults as proceeding from covetousness, including wrath, lust, loss of judgment, deception, pride, malice, falsehood, gluttony, harsh speech, and non-performance of duties.

The passage contrasts covetous, hypocritical, unrighteous persons with good people who are truthful, compassionate, self-restrained, and steadfast in virtue.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 40640-40723 confidence: medium

The universal Grandsire promulgates the eternal religion laid down in the Vedas; gods, divine groups, Rishis, and ascetic groups accept it and live in obedience to Brahman.

The passage contrasts obedient gods and sages with Danavas and Daityas who challenge them and afflict creatures.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CXC; lines 42951-43021 confidence: high

Bhrigu says Truth is Brahma and Penance, creates and upholds creatures, and aids the way to heaven; untruth is Darkness leading downward; heaven is Light and hell is Darkness.

The passage explicitly pairs Truth, Righteousness, Light, and Happiness against Untruth, Unrighteousness, Darkness, and Misery.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX; lines 44125-44154 confidence: medium

If the reciter regards all felicity-regions as hells, casts off desire, and is freed from everything, he enjoys supreme felicity there; Bhishma closes by saying he has described the end of Reciters.

The passage says all regions of felicity may be regarded as hells, and that a desireless reciter enjoys supreme felicity even in those same regions.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXVIII / SECTION CXIX / SECTION CXX / SECTION CXXI; lines 36030-36114 confidence: medium

The passage names many opposites and conditions as forms of Chastisement, including blessing and curse, pleasure and pain, righteousness and unrighteousness, truth and falsehood, fear and fearlessness, and success and defeat.

The passage says that many oppositional pairs, including blessing and curse, pleasure and pain, righteousness and unrighteousness, and fear and fearlessness, are forms of Chastisement.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 38772-38855 confidence: medium

"Righteousness sometimes takes the shape of unrighteousness. The latter also sometimes takes the shape of the former."

The passage explicitly states that righteousness and unrighteousness can take one another's forms and that a wise king must judge circumstances.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LIII / SECTION LIV / SECTION LV / SECTION LVI; lines 29410-29493 confidence: high

The king is warned not always to behave with forgiveness; a mild king is compared to an elephant bereft of fierceness.

The king is instructed not to be always mild or always fierce, and is compared to the vernal sun, neither cold nor excessively hot.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXXI / SECTION LXXII / SECTION LXXIII / SECTION LXXIV; lines 31562-31611 confidence: high

Bhishma states that the kingdom rests on the king, the king rests on the king's priest, and subjects' invisible fears are dispelled by the Brahmana while visible fears are dispelled by the king's arms.

The passage repeatedly pairs Brahmana power of penance, mantra, and rites with Kshatriya power of arms, weapons, and protection, stating that separately they cannot uphold the world.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXXV / SECTION LXXVI / SECTION LXXVII / SECTION LXXVIII; lines 31919-31986 confidence: medium

Bhishma says fire has sprung from water, Kshatriya from Brahmana, and iron from stone; their energies are irresistible but become neutralized when they confront their sources.

The passage explicitly links Kshatriyas to Brahmanas, fire to water, and iron to stone, and says each loses force when it confronts its source.
read in the book →
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 points to the gods and Danavas or Asuras, says the gods gained heaven through quarrels, cites Vedic precepts for kings to acquire wealth and sacrifice, and says kings take wealth and conquer the world.

Arjuna points to gods and Asuras as rival kin and says the gods gained heaven and prosperity through quarrels, using that divine pattern to justify royal conflict and acquisition.
read in the book →
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

He describes equal regard for grief and joy, censure and applause, hope and affliction; living like a blind and deaf idiot outwardly; restraining the senses; not jeering or frowning; proceeding without asking the way, without compass, without looking behind, and with inward gaze.

The passage repeatedly names opposites such as grief and joy, censure and applause, success and failure, life and death, and harm and honor, all to be treated without preference.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XIX / SECTION XX / SECTION XXI / SECTION XXII; lines 25962-26001 confidence: medium

Arjuna says death in battle is especially meritorious for Kshatriyas, that Brahmanas have penance and renunciation as duties, and that Kshatriya duties are fierce and weapon-connected.

Arjuna contrasts Kshatriya weapon-duty and battle death with Brahmana penance and renunciation.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 28127-28184 confidence: medium

The hymn identifies Krishna with the great swan, three-eyed Sambhu, the great Boar, Fire, the Sun, Garuda as device, one who pervades every form, a battle leader, Truth, giver of food, and Guha.

The hymn says Krishna pervades every form, is existence in every form, is without attributes, and is without form.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 26237-26320 confidence: high

The passage describes causes of sorrow and joy affecting the ignorant, bliss and woe revolving like a wheel, sorrow arising from desire, happiness and sorrow following one another, and wise tranquility amid joy and sorrow. It identifies these as Senajit’s wise teaching.

The passage pairs happiness and sorrow, prosperity and adversity, gain and loss, and death and life as alternating conditions affecting creatures.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVIII / SECTION XXIX / SECTION XXX / SECTION XXXI; lines 27104-27186 confidence: medium

Srinjaya's son is born with great prowess and blazing energy and becomes known as Suvarnashthivin. Indra learns of the child and, fearing future humiliation, watches for the prince's lapses.

Indra fears humiliation by Suvarnashthivin and acts to prevent the child's future superiority.
read in the book →
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 20572-20643 confidence: high

Kripa says all men are governed by Destiny and Exertion, and that success springs from the union of the two.

Kripa frames Destiny and Exertion as two forces whose union produces success and governs action or abstention.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 21628-21704 confidence: medium

Yudhishthira laments: “Our victory has assumed the shape of defeat,” and says the vanquished foes have become victorious while the victors are vanquished.

Yudhishthira repeatedly says that the victors have been vanquished and that prosperity and misery, victory and defeat, have reversed appearances.
read in the book →
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 12609-12660 confidence: medium

Duryodhana challenges all the Pandavas like Asura Vali challenging the celestials; the Pandavas attack together, but he resists them and then sees his troops mangled and ready to flee.

Duryodhana's challenge is compared to Asura Vali challenging celestials, and the renewed battle is compared to one between gods and Asuras.
read in the book →
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 13565-13648 confidence: medium

Vrikodara and the ruler of the Madras roar like bulls, circle, jump, and show no difference in movement or mace use; Shalya’s gold-wrapped mace appears fiery, Bhima’s mace like lightning, and their impacts produce sparks and blazing coals.

The passage repeatedly presents the two duelists as equal: no difference is seen in their movements or mace-wielding, and both fall simultaneously.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 14785-14868 confidence: medium

The Dhartarashtras rally near their unvanquished king with a noise like a surging ocean in the rainy season. Ashvatthama resists Bhimasena; arrows shroud the compass directions, and the two warriors fight while frightening the universe.

The passage presents repeated confrontations between paired or matched combatants, including Ashvatthama and Bhimasena, Shakuni and Yudhishthira, Uluka and Nakula, Kritavarma and Satyaki, and Duryodhana and Dhrishtadyumna.
read in the book →
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: medium

Sanjaya says a fierce battle between two heroes, both Rama's disciples, was about to begin; Rama, with a palmyra-palm banner and plough weapon, came to the spot.

Two named heroes, both disciples of Rama, stand with maces for a dreadful encounter said to terminate a quarrel that had raged for many years.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17436-17516 confidence: medium

Vaishampayana says enmity arose between Vishvamitra and Vasishtha from rivalry in ascetic austerities; they challenged one another over the superiority of their penances.

Vishvamitra and Vasishtha challenge each other over the superiority of their penances, and enmity arises from that rivalry.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 18624-18702 confidence: high

Creatures and Pitris weep over Devala's resolve, saying, “Alas, who will henceforth give us food!”

Devala deliberates between Moksha and Domesticity after hearing laments from beings dependent on food and from plants concerned with being harmed.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 19071-19154 confidence: high

Bhima and Duryodhana are described in armor with maces; each challenges the other, and both are compared to mountains while being identified as disciples of Rohini’s son.

Bhima and Duryodhana are both mace-bearing, anger-filled, highly powerful disciples of the same teacher and are repeatedly described as matched counterparts.
read in the book →
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 19266-19349 confidence: high

After fatigue and brief rest, both resume the mace duel; they are compared to elephants, and gods, Gandharvas, men, and all creatures wonder who will win.

The combatants are called cousins, are repeatedly paired as equal or nearly equal warriors, and move in opposed right and left mandalas while the spectators cannot tell who will win.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 19510-19551 confidence: medium

Headless many-limbed beings dance and cover the earth; warriors tremble; lakes and wells produce blood; rivers flow in opposite directions; women seem like men and men like women; the Pancalas and Pandavas become anxious.

Waters produce blood, rivers flow in reverse, and women and men seem to exchange appearance at the hour of Duryodhana's fall.
read in the book →
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 19553-19633 confidence: medium

Yudhishthira approaches Duryodhana in tears, tells him not to grieve, says he bears consequences of former acts ordained by the Creator and due to fault, avarice, pride, folly, and Destiny, and says Duryodhana's death is enviable while the survivors will suffer.

Yudhishthira contrasts Duryodhana's expected residence in heaven with the surviving Pandavas' hell-like grief and exposure to widows' curses.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10406-10489 confidence: high

The two cars are described as solar in effulgence, covered with tiger-skins, drawn by white steeds, and like two suns or like the sun and moon; the warriors are also compared to Indra and Virochana's son Vali preparing for a battle over the three worlds.

The passage repeatedly emphasizes that Karna and Partha are alike in radiance, vehicles, steeds, weapons, drivers, ornaments, martial status, and mutual desire to kill one another.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10490-10572 confidence: high

Gods, Danavas, Gandharvas, Pishacas, Snakes, and Rakshasas adopt opposite sides in the Karna-Arjuna encounter.

Nearly all classes of beings and cosmic entities are divided into opposing factions around Karna and Arjuna, and the passage explicitly contrasts gods with Asuras.
read in the book →
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 10573-10628 confidence: medium

Nara and Narayana are named as two ancient foremost rishis, creators of real and unreal things, rulers over all, unequalled in heaven or among humans, with all gods, creatures, and the universe behind or dependent on them.

Nara and Narayana are presented as an ancient pair, creators and rulers over all, with the universe existing through their power.
read in the book →
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 10664-10748 confidence: high

The battlefield is full of men, animals, vehicles, weapons, bodies, and blood; the Kuru-Pandava battle is said to resemble an ancient battle between gods and Asuras.

The battle between Kurus and Pandavas is explicitly compared to an ancient conflict between gods and Asuras; the duel is also compared to Indra and Jambha and to Vasava and Samvara.
read in the book →
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 10664-10748 confidence: high

Frightened warriors seek the protection of either Karna or Arjuna, compared to rays converging toward the sun or moon.

Karna and Arjuna are repeatedly paired through opposing and complementary images: east and west winds, sun and moon, and mutually opposed protectors of armies.
read in the book →
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 1073-1122 confidence: medium

Karna comes out; Yudhishthira tells Arjuna to behold the Dhartarashtra force arrayed by Karna, says Karna alone shines as a great bowman, and states that if Arjuna slays him, victory and the removal of a twelve-year heart-thorn will follow.

The passage repeatedly structures the scene around two opposing sides and especially around Karna and Arjuna, who see each other in wrath while their armies advance.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 10838-10866 confidence: high

Arjuna, called the son of Indra, launches a fiery weapon whose effulgence covers earth, sky, the compass points, and the sun's course; warriors' robes catch fire and they flee amid loud burning sounds.

The passage sets Arjuna's fiery weapon and resulting conflagration against Karna's varunastra, clouds, and water that quench it.
read in the book →
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 1124-1207 confidence: medium

Sanjaya says two vast armies resembling celestial and Asura hosts meet and strike each other; combatants cut off heads and arms with arrows and axes.

The two armies are described as resembling celestial and Asura hosts in splendor.
read in the book →
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 11997-12084 confidence: medium

Krishna and Arjuna ride a splendid, noisy, bannered chariot like Vishnu and Vasava on the same chariot; they attack the Kurus with shafts, Gandiva’s twang, and palm-slaps.

Krishna and Arjuna act as a paired unit on a single chariot and are explicitly compared to Vishnu and Vasava mounted on the same chariot.
read in the book →
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 12136-12194 confidence: high

Yudhishthira says Narada and Vyasa told him that Krishna and Arjuna are the gods Nara and Narayana, ancient Rishis preserving righteousness.

Yudhishthira reports that Narada and Vyasa identified Krishna and Arjuna as Nara and Narayana, ancient Rishis preserving righteousness.
read in the book →
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 1390-1473 confidence: high

Each warrior rains hundreds of arrows on the other; neither can shake the other. They shroud each other from their cars and are compared to blazing Suns, tigers, and obscured then reappearing celestial bodies.

The two combatants repeatedly mirror each other: both attack and counterattack, neither can shake the other, they match deed by deed, and celestial witnesses describe them as paired Yamas, Rudras, or Suns.
read in the book →
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 1493-1576 confidence: high

Arjuna's feats are described as rivaling those of a thousand great car-warriors; Siddhas, celestial Rishis, and Charanas applaud, celestial kettle-drums sound, and flowers fall on Keshava and Arjuna.

Keshava and Arjuna are praised together on one car, compared with divine powers, and explicitly identified as Nara and Narayana.
read in the book →
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 2842-2908 confidence: medium

“Then those two heroes and brothers and foremost of car-warriors encountered each other.” They wound each other with arrows; Duryodhana cuts Yudhishthira’s bow, and Yudhishthira takes another bow and cuts off Duryodhana’s standard and bow.

Duryodhana and Yudhishthira are repeatedly described in paired terms: both enraged, both energetic, both difficult to defeat, both seeking to vanquish the other, and both using similar battle sounds and weapons.
read in the book →
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 4298-4362 confidence: medium

Shalya says, “Thou art always a jackal, and Dhananjaya always a lion,” and compares Karna and Partha to unequal or opposed pairs including mouse and car, dog and tiger, fox and lion, hare and elephant, falsehood and truth, and poison and nectar.

Shalya ends by setting Karna and Partha against each other through paired contrasts such as jackal/lion, falsehood/truth, and poison/nectar.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 4364-4447 confidence: medium

Karna says Krishna and Arjuna, two related invincible warriors, will stand together on the same car against him alone, and predicts that one shaft will make them look like two pearls on one string.

Karna says Krishna and Arjuna will stand together on one car against his single self and that he will slay the two with one shaft.
read in the book →
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 5281-5375 confidence: high

Shalya asks who could “slay Varuna with water,” “quench fire with fuel,” seize wind, or drink the ocean, and says Arjuna cannot be conquered by the gods and Asuras with Indra at their head.

The passage first says Arjuna cannot be defeated by gods and Asuras united, and later says the battle resembles the battle between gods and Asuras of old.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 5383-5466 confidence: medium

Karna invokes weapons, smites the Pandava army like Maghavat smiting Asuras, penetrates the host, and kills many Prabhadrakas, Pancalas, Cedis, and five named Pancala warriors.

Karna's attack is compared to Maghavat smiting Asuras, and the later fighting is likened to the battle of gods and Asuras.
read in the book →
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 7100-7184 confidence: medium

Arjuna is urged to face Karna; their battle is compared to a celestial and a Danava in the great battle between gods and Asuras.

The speaker explicitly compares the encounter of Arjuna and Karna to a celestial and a Danava in the battle between gods and Asuras.
read in the book →
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 8000-8087 confidence: high

Krishna says truth is difficult to understand in practice; truth may be unutterable and falsehood utterable where falsehood becomes truth, and he lists five kinds of sinless falsehood involving marriage, sexual union, danger to life, loss of property, and the sake of a Brahmana.

Krishna states that truth may become unutterable and falsehood utterable, and gives specific situations in which falsehood may be sinless.
read in the book →
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 8490-8550 confidence: medium

Vasudeva tells Arjuna not to disregard Karna, calls Karna mighty, proud, accomplished in weapons and warfare, and says he regards Karna as Arjuna’s equal or perhaps superior.

Vasudeva says Karna is Arjuna’s equal or perhaps superior, while also saying only Arjuna can slay him.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLIV / SECTION CLV / SECTION CLVI / SECTION CLVII; lines 22719-22807 confidence: medium

Dhanin tells the Brahmanas that the Kapas are equal to great Rishis: Veda-knowing, wise, truthful, sacrificially observant, reverent toward Prosperity, self-controlled, and righteous in household conduct.

Dhanin presents the Kapas as Veda-knowing, truthful, sacrificially observant, and righteous, while the Brahmanas reject the appeal and proceed with their destruction because they are aligned with the deities.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 22818-22901 confidence: medium

Krishna is said to have created earth, sky, heavens, directions, mountains, and the ancient universe; Earth springs from his body; he becomes the mighty Boar and raises the submerged Earth.

Krishna is described as creator and destroyer of the universe, source of creation, protector of worlds, and the one who upholds all worlds.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLV / SECTION CLVI / SECTION CLVII / SECTION CLVIII; lines 22902-22985 confidence: medium

Krishna creates deities, Asuras, humans, the world, Rishis, Pitris, and all creatures; good and evil, mobile and immobile things flow from him; whatever exists or will exist is Kesava, who is death and upholder of righteousness.

The passage says good and evil, mobile and immobile beings, and whatever exists flow from the one Vishwaksena or Kesava.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLVIII / SECTION CLIX / SECTION CLX / SECTION CLXI; lines 23251-23323 confidence: high

Brahmanas say the god has a terrible form and a mild auspicious form; the fierce form is linked to Agni, Lightning, and Surya, the mild one to Righteousness, water, and Chandramas; half his body is fire and half Soma; one form practices Brahmacharya and the other destroys.

The passage explicitly says the god has one terrible form and one mild auspicious form, with further subdivisions and paired identifications such as fire and Soma.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24197-24309 confidence: medium

Mahadeva is said to become the Sanyasin or mendicant and the monarch; his Upavita or sacred-thread is made of living snakes.

Mahadeva is said to become the Sanyasin or mendicant on one hand and the monarch on the other.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24311-24428 confidence: high

Mahadeva transforms into a form half male and half female; the female half is the form of Uma or Parvati; the transformation is called Haragauri.

Mahadeva's Hara-Gauri form is described as half male and half female, with Uma or Parvati as the female half.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24311-24428 confidence: medium

Mahadeva's body is half male and half female; the male half has bone garlands and rejected things, and the female half has flower garlands and coveted things; the form is Hara-Gauri.

The male half has bone garlands and rejected things, while the female half has flower garlands and coveted things.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24544-24669 confidence: medium

Deities are said to move during the day, while Asuras and Rakshasas move at night; the addressed deity is interpreted as both the deities and their foes.

The note explains that the addressed deity is both the deities and their foes, the Daityas and others.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26637-26732 confidence: high

Yoga is explained through the mind resting on Him; Pradhana is Prakriti or original Nature; all things spring from the union of Prakriti and Purusha; Vasudeva transcends and rules both; Narasinghavapu is the human form with lion's head assumed to slay the Asura Hiranyakasipu, father of Prahlada.

All things are said to spring from the union of Prakriti and Purusha, while Vasudeva transcends and rules both.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26734-26848 confidence: high

The universe consists of Soul and Not-soul; Jiva in matter mistakes Not-soul for himself until true knowledge is attained.

Jiva is described as confusing Not-soul with himself while embodied, until true knowledge is attained.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / SECTION CXXV; lines 18286-18305 confidence: medium

Giving lamps during the rainy season makes the giver shine with Soma-like effulgence and keeps him from the attribute of Darkness.

Giving lamps produces Soma-like effulgence and prevents subjection to Darkness.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 19146-19225 confidence: high

The rishis say Krishna creates and destroys all worlds, is Winter, Summer, and the rainy season, and is father, mother, master, and origin of all creatures; they ask him to resolve their doubt about the fire from his mouth.

The rishis declare that Krishna creates and destroys all worlds and is father, mother, master, and origin of all creatures.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 19439-19532 confidence: medium

“In whatever direction that lady ... turned, a new face of mine instantly appeared ... I became four-faced, through Yoga-puissance.”

Maheswara becomes four-faced and assigns different functions, including auspicious and destructive roles, to faces oriented in different directions.
read in the book →
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 630-712 confidence: high

Satyavati's mother tells Satyavati to give her Satyavati's charu, take the mother's charu, and change the trees assigned to them.

The mother and daughter exchange the charu and trees, after which Richika explains that Brahmana and Kshatriya energies have been reversed between the intended births.
read in the book →
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

Vyasa says that, as the offspring of Daksha, the Asuras and Celestials challenged each other, so Angira's sons Vrihaspati and Samvarta challenged each other.

The passage explicitly compares the mutual challenge of Asuras and Celestials with the mutual challenge of Vrihaspati and Samvarta.
read in the book →
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

By virtue of the waters, Bhangaswana is changed into a woman and laments how to return, ride, and speak to family, sons, and subjects.

Bhangaswana has one hundred sons while male and later gives birth to another hundred sons after becoming female, then joins the two groups as brothers.
read in the book →
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: high

Vasudeva says physical and mental ailments arise through mutual action of body and mind.

The passage distinguishes physical and mental ailments, pairs body and mind in mutual action, and explains balanced humours and mental attributes as health.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LII / SECTION LIII / SECTION LIV / SECTION LV; lines 9072-9140 confidence: medium

Chyavana reports hearing Brahman speak at an assembly of deities about contention between Brahmana and Kshatriya energy, intermixture in Brahman's race, and Kusika's powerful grandson.

Brahman's prophecy concerns contention between Brahmana and Kshatriya energy, and Chyavana later foretells Brahmanahood arising in Kusika's royal line.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION X / SECTION XI / SECTION XII / SECTION XIII; lines 27794-27861 confidence: high

Vasudeva says salvation is gained not by foregoing external things alone but by giving up bodily attachment; he links possessiveness with Mrityu and absence of possessiveness with Saswatam/Brahman.

Brahman/Saswatam and Mrityu are presented as opposing principles seated in every soul and waging unseen war.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34295-34407 confidence: high

Kshara is the material case or body; Amrita is Brahman in purity; Akshara is Jiva in the material case; every Purusha is explained as a duality made of Kshara and Akshara.

The footnote explains Kshara, Amrita, and Akshara and states that every Purusha is a duality made up of Kshara and Akshara.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34993-35104 confidence: high

Prakriti is the unmanifest pre-creation condition of three qualities; when Goodness prevails Purusha arises, and their unity/difference is explained by gnat/Udumbara, fish/water, and water drops/lotus leaf analogies.

Purusha and Nature are explicitly described as related through both unity and diversity, association and dissociation.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 14538-14621 confidence: high

Sukra says penance came first, Dharma afterward, and many creepers and herbs arose between them; all have Soma as lord, and some are Amrita, some Poison, and some neither.

Plants and incenses are repeatedly divided into opposed classes such as Amrita and Poison, auspicious and inauspicious, agreeable and disagreeable.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2225-2308 confidence: medium

Siva is described as having the horizon for garments, as a Brahmacharin with seed drawn up, as having half his body occupied by his dear spouse, as subjugating Kama, as having the crematorium for a sporting ground, as praised for dancing, and as sporting with spirits and ghosts.

Siva is described as having half of his body occupied by his dear spouse.
read in the book →
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 2309-2392 confidence: high

The speaker says Mahadeva's form shows both sexes, that he is the one cause of the universe, and that Indra has visible evidence that the universe sprang from the union of the sexes represented by Mahadeva.

Mahadeva's form is said to display indications of both sexes, and the passage links this to the universe's creation.
read in the book →
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 2499-2581 confidence: high

The addressee is described with solar and lunar traits, identified with Soma, and described as dark and fair, half yellow and half white, half male and half female, and both male and female.

The addressee is described as dark and fair, half yellow and half white, half male and half female, both male and female, and divested of sex.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 28082-28127 confidence: high

The speaker recounts varied happiness and misery, separation from the agreeable, union with the disagreeable, loss of wealth, insults, and severe mental and physical pain.

The speaker names happiness and misery, agreeable and disagreeable experiences, and afflictions arising from perception of all pairs of opposites.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3361-3444 confidence: medium

The deity is fond of dancing, always dances, causes others to dance, is friend of the universe, and binds creatures with illusion.

The deity is said to bind all creatures with the bonds of illusion while also transcending destruction and attachment.
read in the book →
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 3614-3697 confidence: medium

The addressee is said to have created 'the four and ten worlds,' to protect and cherish all beings from Brahma to grass, and to create the five original elements.

The same addressee is described as creator and destroyer, dark and white in different forms, affectionate like a parent and without affection, attached to sacrifice yet dissociated from all things.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3782-3866 confidence: medium

The addressee is called Ajaikapat among the Rudras, sovereign of the universe, form of all Jivas, beyond the three attributes, Dhanwantari, a comet, Skanda, Kuvera's associate, and many other named divine or cosmic identities including the Pole Star and Mandhatri.

The addressee is described as the form of all Jivas while also transcending the three attributes and being beyond adjectival description.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3782-3866 confidence: high

The addressee has leonine roars and fangs, rides a lion and owns a lion-drawn car, seeks the good of the worlds, rescues creatures, protects wise assemblies, is abode, cherisher, upholder, and refuge of creatures, and is Day and Night, unborn, existent, fruitful, and endowed with Dharana, Dhyana, and Samadhi.

The addressee is explicitly identified with Day and Night.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 4011-4093 confidence: high

The addressee is described as half male and half female, golden-bodied, pure joy, foundation of Pradhana, facing every direction, three-eyed as Sun/Moon/Fire, soul of mobile beings, and giver of immortality as Emancipation.

The being is described as white and tawny because half male and half female.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLI / SECTION XLII / SECTION XLIII / SECTION XLIV; lines 30134-30186 confidence: high

The Unmanifest is source and end; days, nights, pleasure, sorrow, accumulations, ascents, associations, life, births, and practices are described in terms of endings or destruction.

The passage lists paired reversals and endings such as day and night, pleasure and sorrow, ascent and fall, association and dissociation, life and death, and states that mobile and immobile things are transient.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLII / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 30189-30210 confidence: high

The wheel is encircled by heat and cold; pleasure and pain affect its joints; hunger and thirst are fixed into it; sunshine and shade are its ruts.

The wheel is encircled or marked by paired conditions such as heat and cold, pleasure and pain, hunger and thirst, and sunshine and shade.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 30367-30417 confidence: low

The passage identifies two immutable friendly birds as unintelligent, distinguishes another called the Intelligent, and says the inner self becomes released from sins when it knows what is above nature and understands Kshetra.

The passage identifies two immutable friendly birds as unintelligent and distinguishes another entity called the Intelligent.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 30420-30457 confidence: medium

Some learned men assert unity of Kshetrajna and Nature; Brahma rejects simple formulations and states that distinction, association, unity, and diversity should be known regarding Purusha and Nature.

The passage discusses unity, diversity, distinction, and association in relation to Purusha and Nature and uses analogies to describe their relation.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 30503-30588 confidence: high

Purusha/Kshetrajna is subject and enjoyer; Nature is object and enjoyed. Nature has qualities and pairs of opposites; Kshetrajna is eternal, quality-free, and unattached like water on a lotus leaf.

Purusha/Kshetrajna and Nature are explicitly paired as subject and object, enjoyer and enjoyed, unmanifest and manifest, quality-free and quality-bearing.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 30638-30723 confidence: high

The teaching says one becomes that on which the mind is set, describes Nescience as beginning with the Unmanifest and ending in gross qualities, and states: “Mineness is death, and the reverse of mineness is the eternal.”

The passage explicitly opposes mineness and its reverse, identifying mineness with death and the reverse with the eternal.
read in the book →
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 28245-28329 confidence: high

Brahma or the Grandsire first forms his own body, creates the three worlds and Pradhana, identifies Pradhana as material cause, distinguishes Kshara from Para or Akshara, and ordains time, migrations among creatures, and return or rebirth.

The teaching explicitly contrasts Kshara, the destructible visible principle, with Para or Akshara, the immortal indestructible principle, and calls the whole duality.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 28808-28851 confidence: high

Narada says that whatever creates the creature first comes to it as other or separate, and that the life-winds exist in pairs moving transversely, upward, and downward.

The passage repeatedly names pairs, including life-wind pairs, Day and Night, and existent and non-existent, and places Fire between them.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 28953-29014 confidence: high

The Brahmana says nothing is separate from the forest, describes it through paradoxes of delight, affliction, size, and happiness, and says entrants transcend joy and sorrow and live without mutual fear with creatures.

Regenerate persons entering the forest transcend joy and sorrow and no longer stand in fear of creatures or cause fear in them.
read in the book →
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 29017-29100 confidence: high

The Yati describes the Indestructible and Destructible as the soul's double manifestation, says the Atman is beyond these forms and without duality, and describes a liberated person as free from expectation, possessiveness, surroundings, and fear.

The Yati distinguishes the Indestructible and Destructible while describing the Atman as without duality and the liberated person as beyond pairs of opposites.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 6079-6126 confidence: medium

Indra says joy and grief, desire and aversion, vanity and evil speech seek to enter a person in high status; conquering them leads to a high end, while being conquered by them causes a fall like falling from the top of a palmyra tree.

Indra contrasts subjugating inner foes and attaining a high end with being overcome by them and falling from high status like falling from a palmyra tree.
read in the book →
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 6226-6299 confidence: medium

The Haihayas attack Divodasa; the battle is said to resemble the ancient encounter between deities and Asuras and lasts a thousand days, after which Divodasa has lost followers and animals and is distressed.

The combat between Divodasa and the Haihayas is explicitly compared to an ancient encounter between deities and Asuras.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXI / SECTION XXXII / SECTION XXXIII / SECTION XXXIV; lines 29386-29431 confidence: medium

The Brahmana's wife says the matter is difficult for one of little intelligence or uncleansed soul and asks for the means and source of the knowledge.

Krishna identifies the Brahmana as his mind and the Brahmana's wife as his understanding after their dialogue has been narrated.
read in the book →
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 29670-29714 confidence: medium

The qualities of Passion are said to include injury, beauty, toil, pleasure and pain, cold and heat, power, war, peace, argument, dissatisfaction, endurance, might, valour, pride, wrath, exertion, jealousy, desire, malice, battle, mineness, protection, slaughter, bonds, and affliction.

The qualities of Passion include paired or contrasting conditions such as pleasure and pain, cold and heat, war and peace, praise and dispraise, and respect and disrespect.
read in the book →
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 7051-7091 confidence: medium

"They make a lie appear as truth, and a truth appear as a lie."

The passage explicitly pairs truth and lie and says each can be made to appear as the other.
read in the book →
The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / SECTION XL; lines 7094-7167 confidence: medium

Brahman gives women desire for enjoyment and carnal pleasure; Wrath is created as Lust's companion; men seek women under Lust and Wrath.

Wrath is created as the companion of Lust, and male pursuit of women is attributed to the power of Lust and Wrath.
read in the book →
The Markandeya Purana AILMENTS CONNECTED WITH TOGA, / CANTO XL. / INDICATIONS OF UNION WITH BFAHMA. / Canto XLL; lines 11065-11155 confidence: medium

Respect and disrespect are opposites causing pleasure and distress; “disrespect is ambrosia, but respect is a dire poison.”

Respect and disrespect are paired as opposites; the passage reverses ordinary valuation by calling disrespect ambrosia and respect poison for the yogi.
read in the book →
The Markandeya Purana ALABKA SEEKS AID OF DATTATKEYA. / CANTO xxxrai. / Canto XXXYIII. / A DISQUISITION ON THE SOUL. 191; lines 10426-10492 confidence: medium

The king says proper understanding removes affliction, wrong seeing sinks people in unhappiness, self-engrossed intellect brings woes, and he feels neither pain nor pleasure because he is beyond the material world.

The teaching contrasts “mine” with “not mine,” pain with calmness, and pleasure with pain as outcomes of relation to created things.
read in the book →
The Markandeya Purana CAJTTO XXII. / Canto XXIII. / CANTO XX nr. / CANTO XXIII.; lines 7013-7112 confidence: high

Her form is described as without beginning, middle, or end; good, bad, and neutral; one, many, and not one; assuming various existences; nameless and named; residing in the gunas; and possessing the majesty of the Saktis.

The goddess's form is described through paired and triadic contrasts, including good/bad/neutral, one/many/not one, duality/non-duality, parts/no parts, and permanent/perishing.
read in the book →
The Markandeya Purana CAKTO LXXXIY. / Canto LXXXIV. / CANTO LXXXIV. / HYMN TO C'ANDIKA.; lines 26447-26510 confidence: medium

"For who can live after beholding the King of Death enraged?" The hymn asks the goddess, as supreme lady, to be gracious and says that when enraged she destroys whole families.

The same goddess is described as wrathfully destructive when enraged and as a giver of prosperity, heaven, fearlessness, bright mind, and relief when pleased or remembered.
read in the book →
The Markandeya Purana Canto CVI. / CANTO CVI. / ALL HEAVENLY BEINHS WORSHIP THE SUN. / CANTO evil.; lines 31404-31509 confidence: medium

The Sun is praised as compassionate to prostrate worshippers, great-souled, seven-horsed, glorious, awakener of lotus beds, and splitter of the veil of darkness.

The hymn says the Sun splits the veil of darkness, drives away darkness, and drinks up the world’s darkness, with radiant light calling the three worlds into life.
read in the book →
The Markandeya Purana CANTO CXX. / CANTO CXXI. / Canto CXXTI.J / CANTO mu.; lines 34536-34663 confidence: medium

The note glosses dharma-yuddha as battle according to the kshatriya code of Right and cites Mahabharata passages on fighting righteously, not striking one who flees, is distressed, lays down arms, or asks for quarter, and on the kshatriya ideal of dying in battle.

The passage explicitly contrasts Avikshita's continued adherence to the code of Right with opponents who forsake it and capture him by unrighteousness.
read in the book →
The Markandeya Purana CANTO h. / Canto L. / THE CEBATION OF THE NINE SAGES. / CANTO L,; lines 13559-13669 confidence: high

Brahma becomes wrathful at their disregard, and a sun-like male figure with an immense half-male and half-female body is produced.

The passage describes a being with a half-male and half-female body who divides into female and male natures.
read in the book →
The Markandeya Purana CANTO IH. / Canto IV. / CANTO TV. / CAHTO IV.; lines 1060-1157 confidence: medium

The birds begin by adoring Vishnu as lord of the gods, universal soul, immeasurable, eternal, changeless, and subsisting in four forms with and without qualities.

The deity is described as possessed of attributes and devoid of attributes, with and without qualities, and as both far and near.
read in the book →
The Markandeya Purana CANTO LNXXI. / CANTO LXXXL / YICTOBY OP THE ASORAS OTEB THE OOBS. / Canto LXXXIL; lines 25765-25819 confidence: medium

The synopsis states that the gods were defeated by Asuras and driven from heaven, Mahisha became supreme, the gods' special energies combined into a goddess printed as C^andihd, the gods gave her weapons, and she fought and destroyed the Asuras.

The passage centers on a prolonged fight between gods and Asuras, with the Asuras defeating the divine host.
read in the book →
The Markandeya Purana CANTO LXXV. / Canto LXXYI. / CANTO T,XXV7. / Canto LXXYII.; lines 24759-24938 confidence: high

Sanjna fashions her body in shadow-form and tells the shadow-self to remain in the Sun's house as herself, care for the children and the Sun, and say she is Sanjna; the shadow-self agrees.

Sanjna creates a shadow-form of herself, orders it to remain in the Sun's house as Sanjna, and the substitute later maintains the claim before the Sun until pressured.
read in the book →
The Markandeya Purana Canto LXXXVL / CANTO LXXXVr. / Canto LXXXVIIL / CANTO LXXXVni.; lines 27444-27493 confidence: medium

Energies issue from the bodies of Brahma, Siva, Guha, Vishnu, and Indra to destroy the gods’ foes and go to Chandika in the forms of those gods.

Each Energy appears in the same form, ornaments, and vehicle as the corresponding god from whose body it emerged.
read in the book →
The Markandeya Purana Canto OIX. / CANTO CIX. / CANTO CIX. / CANTO CIX.; lines 31951-31999 confidence: high

The Sun's first form is luminous and hard to gaze upon; the second is the gentle lunar orb; from these two forms the universe is fashioned, consisting of Agni and Soma.

The Sun is described as having a luminous form and a gentle lunar form, and the universe is fashioned from those two forms as Agni and Soma.
read in the book →
The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5436-5597 confidence: high

Dattatreya is surrounded by sons of Munis, desires exemption from attachments, and immerses himself for a long time in a lake.

The synopsis says Dattatreya tested the young Munis' loyalty; the verses show him remaining in a lake, emerging with his wife, drinking liquor, and engaging in sensual pleasures while the young Munis do not forsake him.
read in the book →
The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5436-5597 confidence: medium

"Dattatreya also, being Vishnu, enjoyed objects of sense while engaged in profound meditation."

Dattatreya is described as enjoying objects of sense while in profound meditation and as incurring no fault despite drinking liquor and sensual conduct.
read in the book →
The Markandeya Purana Canto XCII. / CANTO XCII. / CANTO xcni. / Canto XCIIL; lines 28617-28716 confidence: medium

Lakshmi bestows prosperity while present in houses, becomes Ill Fortune when absent, and when worshipped with flowers, incense, perfumes, and offerings grants wealth, sons, and a righteous mind.

Lakshmi's presence brings prosperity, while her absence is described as Ill Fortune and destruction.
read in the book →
The Markandeya Purana CANTO XCIX. / HYMN TO AGKI. / CANTO XOI'X. / HYMN TO AGNI.; lines 29747-29804 confidence: medium

Agni is light, the Sun, day, night, both twilights, golden in generative imagery, named time-divisions, the universe, and Destiny as continuous change.

Agni is identified with day, night, and both twilights within the same hymnic address.
read in the book →
The Markandeya Purana Canto XCY / Canto XCVI. / CANTO XCVI. / Canto XCVII.; lines 29282-29376 confidence: medium

Ruci reveres other Pitris with the form of fire, says the universe is composed of Agni and Soma, describes Pitris dwelling in this light with moon, sun, and fire bodies, and asks the svadha-consuming Pitris to be gracious.

The hymn states that the universe is entirely composed of Agni and Soma and also connects the Pitris with fire, moon, sun, and Soma imagery.
read in the book →
The Markandeya Purana CANTO XL. / INDICATIONS OF UNION WITH BFAHMA. / Canto XLL / CANTO XLI.; lines 11158-11217 confidence: medium

Control of speech, actions, and mind defines the three-control ascetic; the passage describes the universe as composed of the Supreme Soul and says the purified person to whom clods and gold are alike ceases to be born again after comprehending the supreme eternal immutable condition.

The passage questions agreeable and disagreeable distinctions for one who sees the universe as composed of the Supreme Soul, and says clods and gold are alike to the purified practitioner.
read in the book →
The Markandeya Purana Canto XLIII. / CANTO XLITI. / ILL OMENS PEESAGINO DEATH. / CANTO XLIII.; lines 11635-11692 confidence: high

The speaker says body, heart, and qualities are connected with elements or living beings, states that the intellectual faculty is single, and questions distinctions such as friend/enemy and lord/servant.

The speaker links knowledge with overcoming distinctions such as friend/enemy and lord/servant, denies enmity, and says he has seen all as his own soul.
read in the book →
The Markandeya Purana CANTO XLT, / THE EHOCEBS OF CREATION DESCRIBED. / CANTO XLV. / THE PRODUCTION OF THE MUNDANE EGG.; lines 12179-12228 confidence: medium

Prakriti is described as permanent, and Purusha is described as limited by it.

Prakriti is described as permanent and as limiting Purusha; creation comes from Prakriti and is governed by the Soul, while Brahma is also said to be both Prakriti and the Soul.
read in the book →
The Markandeya Purana CANTO XLV. / THE PRODUCTION OF THE MUNDANE EGG. / CANTO XLVT. / Canto XL VI.; lines 12231-12274 confidence: medium

Darkness and goodness are balanced without excess or deficiency and permeate each other; passion permeates them as oil exists in sesame seeds or ghee in milk.

Darkness and goodness are described as balanced with neither excess nor deficiency, while passion permeates them.
read in the book →
The Markandeya Purana CANTO XLV. / THK ANTIQUITY OF THIS PURANA. / CANTO XLT, / THE EHOCEBS OF CREATION DESCRIBED.; lines 12063-12114 confidence: medium

The passage says each element contains its peculiar subtle element and identifies this as creation of elements and subtle elements from Ahankara when characterized by darkness.

Ahankara is described in one context as characterized by darkness for the creation of elements and in another as distinguished by goodness for modificatory creation.
read in the book →
The Markandeya Purana Canto XLVIII. / THE COUESE OF CREATION. / THE COURSE OF CREATION. / CANTO XLTirr.; lines 12877-12943 confidence: medium

Created beings are repeatedly endowed with their original actions and with characteristics such as noxiousness or harmlessness, gentleness or cruelty, righteousness or unrighteousness, and truth or falsehood.

The passage lists opposed qualities such as noxiousness and harmlessness, gentleness and cruelty, righteousness and unrighteousness, truth and falsehood.
read in the book →
The Markandeya Purana CANTO XV. / Canto XYI. / CANTO X?I. / CANTO xvr.; lines 5149-5264 confidence: high

The sun fails to rise, continual night lasts many days, and the gods fear universal dissolution because Vedic recitation and fire oblations with Svadha and Svaha are absent.

The gods explain that without day and night, months, seasons, half-yearly solar movement, the year, and knowledge of time fail.
read in the book →
The Markandeya Purana CANTO xxxrai. / Canto XXXYIII. / A DISQUISITION ON THE SOUL. 191 / CANTO XXSVlII.; lines 10495-10541 confidence: high

An unnamed speaker tells the king that neither speaker nor king is a gross object of elements and organs, an elementary rudiment, or a soul as an eternal organ; the conscious soul is sublime and the personal aggregate consists of qualities.

The teaching explicitly separates the conscious soul from the personal aggregate of qualities and compares body and soul to separate existences dwelling together.
read in the book →
The Markandeya Purana Canto XXXVII. / CANTO XXXTII. / ALABKA SEEKS AID OF DATTATKEYA. / CANTO xxxrai.; lines 10395-10423 confidence: medium

One air in a small water-jar and a pitcher is perceived in many ways; similarly Subahu, the king of Kasi, and the speaker are perceived among bodies through bodily differences.

The passage compares one air appearing differently in separate vessels to named persons being perceived through bodily differences.
read in the book →
The Markandeya Purana COHCEPTIOH AND GESTATION. / Canto XI. / CANTO XI. / CANTO xri.; lines 3920-4029 confidence: medium

Maha-raurava has copper earth with fire beneath; an evil-doer is bound by Yama’s servants, preyed upon by birds, beasts, and insects, cries out to kin, and suffers until sins are consumed.

The passage juxtaposes fiery hells such as Maha-raurava and Asi-patra-vana with Tamas, a bitterly cold and dark hell.
read in the book →
The Markandeya Purana For read isWa-iabM with the Bombay edition. / C'ANDIKA CHVES THE QODS A WON. / Canto XCII. / CANTO XCII.; lines 28507-28614 confidence: medium

The whole egg of Brahma is pervaded by the goddess, who is Mahakali at Mahakala, has the nature of the Great Destroying Goddess, is Maha-mari at the fated time, is creation, unborn, eternal, and gives stability to created beings.

The whole egg of Brahma is described as pervaded by the goddess, who is also named as destroyer, pestilence, creation, unborn, eternal, and stabilizer of beings.
read in the book →
The Markandeya Purana THE CREATION PROM PRAKBITI ANB THE TIKARAS. 231 / CAIJTO XLTIII. / Canto XLVIII. / THE COUESE OF CREATION.; lines 12703-12807 confidence: medium

As darkness predominates during meditation, Asuras are produced from Brahma's buttocks; the body he casts aside becomes Night.

The passage contrasts darkness and goodness, Night and Day, and the power of Asuras by night with the power of gods by day.
read in the book →
The Markandeya Purana THE DEVELOPEMENT OP MANKIND. / CANTO XLit. / CANTO h. / Canto L.; lines 13479-13503 confidence: high

Brahma, in anger, creates a being half male and half female; at Brahma's order this being divides himself into many male and female beings.

A being is explicitly half male and half female and then divides into many male and female beings.
read in the book →
The Markandeya Purana THE MERITS AND OLORT OF THE VEDAS. / Canto CIII. / CAKTO CIV. / CREATION OF THE GODS, MANKIND, ANIMALS,; lines 30666-30724 confidence: medium

Aditi gives birth to gods ruling the three worlds; Diti to Daityas; Danu to fierce Danavas; Vinata to Garuda and Aruna; Khasa to Yakshas and Rakshasas.

The summary states that gods are subdued by demons, while the genealogy distinguishes gods from Daityas and Danavas.
read in the book →
The Markandeya Purana THE OOBDISS SLAYS THE ASURA MAHISHA. / CAKTO LXXXIY. / Canto LXXXIV. / CANTO LXXXIV.; lines 26388-26444 confidence: medium

"Slightly-smiling, spotless, resembling the full moon’s / Orb" and "lovely was thy / face".

The same goddess's face is first described as smiling, spotless, and moon-like, and later as wrathful, frowning, terrible, and moon-hued.
read in the book →
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: medium

Rāma tells Bharata to speed to Ayodhyā with Śatrughna and others, while Rāma goes to Daṇḍaka wood with Lakṣmaṇa and Sītā.

Rāma assigns Bharata to Ayodhyā under the white umbrella and himself to the forest under trees, presenting parallel domains of rule.
read in the book →
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 great souls do not bow to Fate, declares that mankind will see the difference between man and Fate, and claims he will turn Fate aside.

Lakshman repeatedly contrasts Fate with human might and claims he will overpower Fate through action.
read in the book →
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 calls Rama's fear and appeal to duty misplaced, criticizes exalting Fate, and asks whether Rama can restrain suspicion of the "sinful twain."

Lakshman repeatedly contrasts Fate with human might, claiming he can subdue or turn aside Fate through vigorous action.
read in the book →
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

Surā, Varuṇ’s maiden child, rises from the wild sea seeking a match; Diti’s sons decline her, the rival brood honors her, and the text explains the names Suras and Asurs from this response.

Diti’s sons decline Surā while the rival brood honors her, and the passage uses this opposition to explain the names Asurs and Suras.
read in the book →
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 6291-6393 confidence: medium

A fratricidal war arises over the spoil; Aditi’s sons and Diti’s meet, while Titans attack with giants’ aid.

Aditi’s sons and Diti’s sons are set against each other in a war explicitly called fratricidal.
read in the book →
The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 confidence: medium

Devas and Asuras fight in the east, south, west, north, and north-east; Devas lose in the first four directions but not the north-east, called aparajita, unconquerable, and ritually useful for clearing debts.

The Devas and Asuras, glossed as Gods and Titans, fight in multiple directions with different outcomes.
read in the book →
The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 62942-63076 confidence: medium

The Devas and Asuras fight in the east, south, west, and north, where the Devas are defeated; in the northeastern direction they do not sustain defeat.

The Devas and Asuras, glossed as Gods and Titans, fight across directions, with defeat and non-defeat tied to sacred orientation.
read in the book →
The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63078-63190 confidence: medium

Kumárila explains Indra as the sun and Ahalyá as night; the night is seduced or ruined by the morning sun.

The note explicitly interprets Indra and Ahalyá as sun and night, with morning light ruining night, framed through seduction language.
read in the book →
The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63078-63190 confidence: medium

Kumárila is cited as saying that Indra as seducer of Ahalyá need not mean the god literally; Indra means the sun and Ahalyá the night, which is ruined by the morning sun.

The note explains Indra as the sun and Ahalyá as the night, with the morning sun ruining the night.
read in the book →
The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59057-59142 confidence: medium

Śiva’s angry might stays Daksha’s sacrificial rite; the story is said to be a favorite subject of Hindu sculpture in Śiva temples such as Elephanta and Ellora and is interpreted as an allegory of conflict between Śiva’s followers and Element-worshippers observing old Vedic ritual.

The passage describes the Śiva-Daksha story as an allegory of a contest between Śiva’s followers and worshippers of the Elements who observed the old Vedic ritual.
read in the book →
The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59390-59483 confidence: medium

The note says the monkey king is a sun-god; Bali is son of Indra; Sugriva is child of the sun and changes shape at pleasure; and the Indra-Vishnu antagonism is reproduced in apish form.

The passage interprets Bali, Sugriva, Rama, Indra, and Vishnu through a pattern of old giving way to new: moon to sun, evening to morning sun, and winter to spring.
read in the book →
The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58041-58109 confidence: high

Śaivas exalt Śiva and identify him with Time, Justice, Fire, Water, the Sun, Destroyer, and Creator; his generative type is the Linga or Phallus; he is represented riding a white bull and shares justice with Yama.

Śiva is said to combine attributes of Destroyer and Creator, and the trident is explained by some as showing Creator, Destroyer, and Regenerator combined in him.
read in the book →
The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63550-63687 confidence: high

“Birth and death, pleasure and pain, loss and gain.”

The notes list birth/death, pleasure/pain, and loss/gain as paired terms.
read in the book →
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: medium

Ráma says Bharata shall rule Ayodhyá while he rules the wild domain; the white umbrella will shade Bharata, while Ráma will go to the shade of boughs and leafy trees; Śatrughna attends Bharata and Lakshmaṇ attends Ráma.

Ráma pairs Bharata's rule in Ayodhyá under the white umbrella with his own wild domain under trees, and pairs Śatrughna with Bharata and Lakshmaṇ with himself.
read in the book →
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 rebukes Ráma’s resolve, rejects duty and public blame as reasons, criticizes exalting Fate, suspects deceit by a pair, mentions a promised boon, another heir, and Kaikeyí’s will.

Lakshmaṇ repeatedly contrasts Fate with human strength, saying noble souls do not bow to Fate and that he will subdue or turn aside Fate through action.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37465-37604 confidence: medium

Hanumán asks who the hermit-clad youths are, describes them as brave, fair, strong, godlike, and armed with bows, and locates them among trees near Pampá’s waters and the mountain.

Hanumán repeatedly addresses the pair as hermits or ascetics while describing their royal fitness, weapons, strength, and godlike radiance.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto LXX. The Maidens Sought. / Canto LXXII. The Gift Of Kine. / Canto LXXIII. The Nuptials. / Canto LXXV. The Parle.; lines 9311-9427 confidence: high

Two celestial bows are described: one given to the Three-eyed God and used against Tripura before being broken by Rāma; the second given to Viṣṇu and held by the challenger, able to smite fortified enemies.

Two celestial bows are assigned to Śiva and Viṣṇu, and a divine test is arranged to determine which god’s might deserves preeminence.
read in the book →
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: high

Viśvámitra launches a fiery weapon. Vaśishṭha raises his Bráhman wand or staff, challenges the warrior to test soldierly power against Bráhman strength, and quenches the weapon like flame under a billow.

The passage explicitly contrasts a warrior’s puissance with Bráhman strength, and Vaśishṭha’s staff overcomes Viśvámitra’s weapons.
read in the book →
The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6132-6287 confidence: medium

Diti’s sons and Aditi’s children are described as strong rival broods, sons of Kaśyap, born from sister mothers.

Diti’s and Aditi’s children are rival sons of Kaśyap, and the account distinguishes Suras from Asurs through their response to Surā.
read in the book →
The Rámáyan of Válmíki, translated into English verse FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64570-64706 confidence: medium

“Daityas and Dánavas are fiends and enemies of the Gods, like the Titans of Greek mythology.”

Daityas and Dánavas are described as fiends and enemies of the gods and are explicitly compared to Greek Titans.
read in the book →
The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63076-63188 confidence: medium

Kumárila says the Indra-Ahalyá seduction statement means Indra as the sun and Ahalyá as night, with night ruined by the morning sun.

The cited interpretation identifies Indra with the sun and Ahalyá with night, making the dawn’s destruction of night the basis for the seduction language.
read in the book →
The Rámáyan of Válmíki, translated into English verse HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59388-59481 confidence: medium

The Vánar host note says the Marutas form Indra's army and red-haired monkeys and bears form Rāma's army; Bâlin is son of Indra, Sugríva is a shape-changer and child of the Sun, and the Indra-Vishnu antagonism is reproduced in apish form.

The passage interprets the Indra-Vishnu and Bâlin-Sugríva-Rāma pattern as old giving way to new, moon to sun, evening to morning, and winter sun to spring sun.
read in the book →
The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 58039-58107 confidence: medium

Śiva is identified as the particular god of the Tántrikas; Śaivas worship him and say he is Time, Justice, Fire, Water, the Sun, the Destroyer, and the Creator.

The passage lists Śiva as Time, Justice, Fire, Water, Sun, Destroyer, and Creator, and explains the trident as possibly signifying Creator, Destroyer, and Regenerator combined.
read in the book →
The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 63548-63685 confidence: high

“Birth and death, pleasure and pain, loss and gain.”

The note lists birth/death, pleasure/pain, and loss/gain as paired conditions.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CHAPTER II / CHAPTER III / CHAPTER IV / CHAPTER V; lines 972-1086 confidence: medium

The true renouncer seeks and rejects nothing, stands against the opposites, and breaks from deed while doing; Sankhya and Yoga are said by the wise to yield the fruit of both and reach the same high rest.

The true renouncer stands beyond the opposites; the passage says the world is overcome by those fixed on Unity, that diverse beings are seen as one, and that the Yukta’s life is merged in Brahma’s life.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1089-1237 confidence: high

Krishna teaches that Self may be friend or foe; the self-governed person treats opposites alike, dwells apart on a peak, and regards clod, rock, gold, friends, enemies, and kin with equal grace.

The self-governed Yogi treats pleasure and pain, heat and cold, glory and shame, clod and gold, friend and enemy, and evil and good with equal regard.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1274-1395 confidence: high

The world is deceived by three qualities of being and does not know Krishna; a divine veil of shows hides him, but worshippers pierce it and pass beyond.

Krishna says creatures are deceived by three qualities and bewildered by the pairs of opposites, especially Like and Dislike, while the faithful are freed from them.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1513-1672 confidence: high

Krishna says the universe is spread by him, all existences are in him, yet he is not in them and his being remains outside all.

Krishna says all beings are in him, yet he is not contained in them and remains outside all visible things.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 2169-2216 confidence: medium

Krishna says Arjuna saw his secret countenance because Krishna loved him; the manifestation is shining, wonderful, vast, majestic, manifold, and uniquely granted.

The chapter title describes the event as the manifestation of the One and Manifold, and Krishna's revealed countenance is described as manifold.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CHAPTER X / CHAPTER XI / CHAPTER XII / CHAPTER XIII; lines 2302-2448 confidence: high

Krishna says the flesh is Kshetra, the field; the Soul is Kshetrajna, the knower; and he is Kshetrajna in all fields.

The passage separates visible flesh as Kshetra from the Soul as Kshetrajna and frames knowing this distinction as knowledge.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2451-2566 confidence: medium

Krishna describes the one beyond the qualities as serene amid them, self-centered, equal toward grief and joy, clod, marble, gold, praise, dispraise, honor, dishonor, friends, and foes, and detached from undertakings.

The Surmounter treats grief and joy, lovely and unlovely things, praise and dispraise, honor and dishonor, and friends and foes with equal regard.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CHAPTER XII / CHAPTER XIII / CHAPTER XIV / CHAPTER XV; lines 2569-2677 confidence: high

Being is twofold, Divided and Undivided; higher is the Highest Lord who fills and sustains all worlds, and Krishna says he is called Purushottama by men and Vedas.

Being is divided into Divided and Undivided, while the Highest Lord stands beyond both; understanding this sacred mystery is said to bring wisdom.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 2680-2782 confidence: high

Krishna lists deceitfulness, arrogance, pride, anger, harsh or evil speech, and ignorance as signs of one fated for vile regions; heavenly birth brings deliverance, while birth with Asuras brings bondage.

The passage explicitly divides living men into Divine and Undivine stamps and contrasts heavenly birth with Asuric birth.
read in the book →
The Song Celestial; Or, Bhagavad-Gita CONTENTS / CHAPTER I / CHAPTER II / CHAPTER III; lines 644-772 confidence: high

Krishna says there are two paths or schools of wisdom, Sankhya and Yog; he says these are one, and that no one escapes action by shunning action or by mere renunciation.

The passage explicitly presents two paths, Sankhya and Yog, and states that these are one.
read in the book →
The Song Celestial; Or, Bhagavad-Gita EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 465-559 confidence: high

The speaker says life is beyond harm, praises lawful war for a martial Kshattriya, warns of sin and infamy if duty is avoided, names Swarga or earthly kingship as outcomes, and urges equanimity in pleasure/pain, profit/ruin, victory/defeat.

The addressee is told to hold pleasure and pain, profit and ruin, victory and defeat alike, to be free of the pairs of opposites, and to practice equability in good or evil.
read in the book →
The Song Celestial; Or, Bhagavad-Gita EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 561-641 confidence: high

Midnight-gloom to unenlightened souls is wakeful day to the clear gaze, while what seems day is thick night of ignorance to the true-seeing saint.

The saint and unenlightened souls perceive night and day oppositely, marking a dual contrast between ignorance and true seeing.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER II / CHAPTER III / CHAPTER IV / CHAPTER V; lines 977-1091 confidence: high

The true Renouncer is “seeking nought, rejecting nought” and dwells “proof / Against the ‘opposites.’”

The true renouncer is proof against the opposites, and the person stayed on Brahma is told not to be over-glad in joy or over-sad in grief.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1279-1400 confidence: high

All creatures are bewildered by the pairs of opposites, Like and Dislike, except some who are sin-free, holy in act, informed, freed from opposites, fixed in faith, and cleave to Krishna.

Krishna says the pairs of opposites, Like and Dislike, bewilder creatures, while some become freed from the opposites and fixed in faith.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII; lines 2224-2304 confidence: high

Krishna says he loves the one who keeps an equal heart toward friend and foe, shame and glory, heat and cold, pleasure and pain, and who is desireless and unmoved by praise or calumny; he most loves those living in unseen faith and love, drinking the blessed Amrit of his Being.

The loved devotee is described as equal toward friend and foe, shame and glory, heat and cold, pleasure and pain, and as unmoved by praise or calumny.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1403-1515 confidence: high

Brahma's Day and Night are measured by a thousand Yugas; at Dawn the invisible becomes visible, and at Night living things fade back, expire, and rise again at Dawn.

Brahma's Day and Night structure recurring manifestation and dissolution, with living things repeatedly produced, expiring, and rising newborn.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1741-1807 confidence: medium

Krishna identifies himself with supreme wisdom, words, eyesight, the letter A, Dwandwa, endless life, boundless love, death, birth, and several virtues.

Krishna identifies himself with bitter Death that seizes all and sudden Birth that brings beings to light.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER X / CHAPTER XI / CHAPTER XII / CHAPTER XIII; lines 2307-2453 confidence: high

Krishna says the visible flesh “Is Kshetra” and that which views and knows it is “Kshetrajna”; he adds, “In all ‘fields’... I am Kshetrajna.”

The chapter distinguishes Kshetra from Kshetrajna, Nature from Spirit, and ends under a title naming the separation of Matter and Spirit.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2456-2571 confidence: high

Krishna describes the Surmounter of the Qualities as equanimous, unruffled, self-centred, seeing clod, marble, and gold as one, equal toward praise and dispraise, honour and dishonour, friends and foes, and detached from undertakings.

The surmounter treats grief and joy, clod, marble, gold, praise and dispraise, honour and dishonour, friends and foes with equal tolerance or detachment.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XII / CHAPTER XIII / CHAPTER XIV / CHAPTER XV; lines 2574-2682 confidence: high

Being is described as twofold: 'the Divided' includes all living things, and 'the Undivided' is that which sits apart.

The passage divides Being into Divided and Undivided, then states that the Highest/Purushottama dwells beyond both and sustains all worlds.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 2685-2787 confidence: high

"Two stamps there are marked on all living men, / Divine and Undivine"; Krishna contrasts Heavenly Man and Unheavenly.

The passage states that all living men bear two stamps, Divine and Undivine, and the chapter title names the separateness of the Divine and Undivine.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 2685-2787 confidence: high

"The Heavenly Birth brings to deliverance"; "The birth with Asuras / Brings into bondage."

Heavenly Birth is contrasted with birth with Asuras, the former bringing deliverance and the latter bondage.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CONTENTS / CHAPTER I / CHAPTER II / CHAPTER III; lines 649-777 confidence: high

Krishna says there are two paths or schools of wisdom, Sankhya and Yog, and adds that these are one.

The passage explicitly presents Sankhya and Yog as two paths or schools of wisdom, then states that they are one.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) EDWIN ARNOLD / PREFACE / EDWIN ARNOLD, C.S.I. / CONTENTS; lines 168-190 confidence: medium

Chapters XIII-XVIII include separation of matter and spirit, separation from the qualities, attaining the Supreme, separateness of the divine and undivine, threefold faith, and deliverance with renunciation.

The contents include titles about separation of matter and spirit, separation from qualities, and separateness of the divine and undivine.
read in the book →
The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 470-564 confidence: high

The speaker says shunning the honorable field despite duty would be sin and infamy; chiefs and enemies would scorn him; death brings Swarga's safety, victory brings earthly kingship; Arjuna is told to fight with equanimity toward opposed outcomes.

Arjuna is instructed to meet pleasure/pain, profit/ruin, victory/defeat alike, to be free of pairs of opposites, and to practice equability in good or evil.
read in the book →
The Upanishads OM! PEACE! PEACE! PEACE! / Part First / XVIII / XXIII; lines 923-959 confidence: medium

Yama tells Nachiketas to ask for sons and grandsons who live a hundred years, cattle, elephants, gold, horses, extensive lands, and as many autumns of life as he desires.

Yama offers long life and desires, while Nachiketas names them fleeting and holds to the question of death and the Hereafter.
read in the book →
The Upanishads Part Second / XVIII / XXIII / Part Third; lines 1323-1454 confidence: high

"There are two who enjoy the fruits of their good deeds ... having entered into the cave of the heart ... The knowers of Brahman call them shadow and light."

The passage locates two principles in the cave of the heart and names them shadow and light; the commentary explicitly identifies them as lower self and Higher Self and links this to surmounting apparent duality.
read in the book →
The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE!; lines 337-471 confidence: high

The passage states that the phenomenal and Absolute are inseparable, that all existence is in the Absolute, and that manifestation modifies the One Supreme Whole without altering it.

The passage says the phenomenal and Absolute are inseparable, that diversity drops away when the Divine Presence is perceived everywhere, and that seeing oneness removes delusion and grief.
read in the book →
The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE!; lines 473-586 confidence: high

Sections IX-XI state that worshippers of Avidya enter blind darkness, worshippers of Vidya fall into greater darkness, and one who knows both crosses death by Avidya and attains immortality through Vidya; the teaching is attributed to wise men.

The passage pairs Vidya with Avidya and manifested with Unmanifested, warning against one-sided worship and stating that knowledge of both leads beyond death to immortality.
read in the book →
The Upanishads The Upanishads; lines 318-335 confidence: medium

The Peace Chant begins with OM and states that “That,” the Invisible-Absolute, is whole, and “this,” the visible phenomenal, is whole.

The chant contrasts the Invisible-Absolute with the visible phenomenal while describing both as whole.
read in the book →
The Upanishads XVIII / XXIII / Part Third / Part Fourth; lines 1549-1703 confidence: high

What is here in the visible is there in the invisible; there is no difference, and one who sees difference goes from death to death.

The passage states that what is here is there, that no difference exists between visible and invisible, and that seeing difference leads from death to death.
read in the book →
The Upanishads XVIII / XXIII / XXVII / XXVIII; lines 962-981 confidence: medium

"What man dwelling on the decaying mortal plane, having approached the undecaying immortal one... would delight in long life?"

The passage contrasts a man on the decaying mortal plane with the undecaying immortal one whom he has approached.
read in the book →
The Upanishads XXIII / Part Third / Part Fourth / Part Fifth; lines 1725-1862 confidence: medium

As one fire or one air becomes various according to what it enters, the one Atman becomes various within living beings while also existing outside all forms.

The Atman is one within all living beings but becomes various according to what it enters, as illustrated by fire and air.
read in the book →
The Upanishads XXIII / XXVII / XXVIII / Part Second; lines 984-1122 confidence: high

Yama says the good and pleasant are different; the wise discriminates and prefers the good, while the foolish chooses the pleasant through bodily pleasure.

The passage explicitly contrasts the good and the pleasant, says they have different ends, and presents wisdom as choosing the good over bodily pleasure.
read in the book →
The Upanishads XXIII / XXVII / XXVIII / Part Second; lines 984-1122 confidence: medium

The commentary says Yama begins instruction on the Hereafter, describes two paths leading Godward or to worldly pleasure, and recounts that Nachiketas rejected wealth, long life, and pleasures to seek the eternal.

The commentary states that there are two paths, one Godward and one toward worldly pleasure, leading respectively to imperishable and perishable realms.
read in the book →
The Upanishads XXVII / XXVIII / Part Second / XVIII; lines 1215-1274 confidence: medium

"Though sitting, It travels far; though lying, It goes everywhere... God, who is (both) joyful and joyless."

The Self is described through paired opposites: sitting and traveling, lying and going everywhere, stationary and moving, active and inactive, joyful and joyless.
read in the book →
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 9109-9273 confidence: medium

The father teaches that in the beginning only “that which is” existed, one without a second, and asks how that which is could be born from that which is not.

The father contrasts the claim that non-being existed first with the doctrine that Being alone existed first, rejecting generation of being from non-being.
read in the book →
The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 7460-7619 confidence: medium

Raikva teaches that air is the end of all: when fire goes out, sun and moon go down, and water dries, they go into air, which consumes them all.

Raikva explicitly pairs air among the Devas with breath among the senses, each as an end into which other powers go or are consumed.
read in the book →
The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 7965-8128 confidence: high

Vayu is identified as the sacrifice because, moving along, it purifies everything. The sacrifice has two ways, mind and speech; the Brahman priest performs one in mind, while the Hotri, Adhvaryu, and Udgatri perform the other by words.

The sacrifice has two ways, mind and speech; when one is injured the sacrifice and sacrificer suffer, and when both are intact they prosper.
read in the book →
The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. XCIX / UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD.; lines 5203-5341 confidence: medium

The breath in the mouth and the sun are said to be the same; both are hot, and the passage mentions sound and reflected sound before instructing meditation on udgitha as both breath and sun.

The breath in the mouth and the sun are identified as the same, and syllables of udgitha are mapped across body functions, cosmic regions, elemental/deity terms, and Vedas.
read in the book →
The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. XCIX / UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD.; lines 5504-5693 confidence: medium

Rik and Saman are correlated with earth/fire, sky/air, heaven/sun, and stars/moon, with Saman resting on Rik.

The same Rik/Saman structure is mapped first onto cosmic realms and then onto bodily faculties; the person in the eye is also matched to the person in the sun.
read in the book →
The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. XCV / INTRODUCTION. XCIX / UPANISHADS. / INTRODUCTION. CI; lines 4957-5101 confidence: medium

Rik is speech, Saman is breath, udgitha is Om; speech and breath, or Rik and Saman, form a couple joined in Om, like two people fulfilling each other's desire.

Speech and breath, or Rik and Saman, are described as a couple joined together in Om, with the coming together of two people linked to fulfillment of desire.
read in the book →
The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. XCV / INTRODUCTION. XCIX / UPANISHADS. / INTRODUCTION. CI; lines 5103-5200 confidence: high

The Devas and Asuras struggled together, both of Prajapati's race; the Devas took the udgitha (Om), thinking they would vanquish the Asuras with it.

The Devas and Asuras struggle, and the Devas use the udgitha or Om in hopes of victory.
read in the book →
The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. XCV / INTRODUCTION. XCIX / UPANISHADS. / INTRODUCTION. CI; lines 5103-5200 confidence: high

The Devas meditate on the udgitha as nose-breath, speech, eye, ear, and mind; the Asuras pierce each with evil, explaining mixed functions such as good and bad smells, truth and falsehood, and proper and improper perception or thought.

The Asuras pierce breath in the nose, speech, eye, ear, and mind with evil, after which each faculty is linked with both proper and improper functions.
read in the book →
The Upanishads, Part I (Sacred Books of the East, Vol. 1) PREFACE / THE SACRED BOOKS OF THE EAST. / PREFACE TO THE / SACRED BOOKS OF THE EAST. XI; lines 144-252 confidence: low

The speaker calls for a loving approach to ancient religions, says the Sacred Books of the East reveal the dawn of religious consciousness, and insists the whole truth includes faults described as dark clouds and noxious vapours.

The passage juxtaposes radiant religious dawn and truth with dark clouds, faults, and repellent elements within sacred books.
read in the book →
The Upanishads, Part I (Sacred Books of the East, Vol. 1) SACRED BOOKS OF THE EAST. XXVU / SACRED BOOKS OF THE EAST. XXIX / XXX PREFACE TO THE / SACRED BOOKS OF THE EAST. XXXI; lines 892-1004 confidence: medium

Sat is the true and real, alone in the beginning; creation 'constantly proceeds and returns to it,' and the whole creation is due to, upheld by, and will return to the one Sat.

The passage describes the one Sat becoming many, with creation proceeding from Sat and returning to Sat.
read in the book →
The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7333-7457 confidence: high

Aditya, the sun, is identified as Brahman; the beginning is described as non-existent, becoming existent, growing, turning into an egg, lying for a year, and breaking into silver and golden halves.

The egg splits into two differently valued halves, silver and gold, which become earth and sky.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) FIFTH ADHYAYA. / V ADHYAYA, II. 257 / V ADHYAYA, 1 4. 259 / SIXTH ADHYAYA.; lines 13087-13127 confidence: medium

After doing the work and resting again, he brings together one essence, glossed as self, with another, glossed as matter, along with one, two, three, or eight, time, and subtle qualities of mind.

The passage describes bringing together one essence glossed as self with another glossed as matter.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) FIRST ADHYAYA. / KATHA-UPANISHAD. / I ADHYAYA, 2 VALLI, II, / I ADHYAYA, 2 VALLI, 25, II; lines 2602-2644 confidence: high

The being is called ancient, unborn, eternal, and not killed when the body is killed; killer and killed misunderstand if they think true killing occurs.

The passage contrasts the body that can be killed with the Self that is unborn, eternal, not killed, and bodiless within bodies.
read in the book →
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

Yajnavalkya describes the Self as within the heart, surrounded by the Pranas or senses, a person of light consisting of knowledge, wandering along two worlds and transcending this world and forms of death in dream-sleep.

The person has this-world and other-world states, with sleep as an intermediate state where both are seen along with evils and blessings.
read in the book →
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 9025-9146 confidence: high

Yajnavalkya says the person enjoys dream, moves about, sees good and evil, and returns to waking as he came; what he saw does not follow him because he is not attached. Vaideha gives a thousand and asks him to speak for emancipation.

The person moves between sleeping/dreaming and waking, with repeated language of hastening back as he came and with the fish moving along two riverbanks as a comparison.
read in the book →
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 9148-9287 confidence: high

In Sushupti the subject is said not to smell, taste, speak, hear, think, touch, or know, yet each capacity is inseparable from its agent and cannot perish.

The deep-sleep teaching denies any second object and then describes the one seer as without duality.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9441-9607 confidence: medium

Those who know the life of life, eye of the eye, ear of the ear, and mind of the mind comprehend ancient Brahman; it has no diversity, and one who perceives diversity goes from death to death.

The ancient Brahman is to be perceived as without diversity; perceiving diversity in it leads from death to death.
read in the book →
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 9777-9958 confidence: high

The passage says that anyone seeking social classes, worlds, Devas, Vedas, creatures, or anything else apart from the Self is abandoned by those things; it then identifies all these with the Self.

The teaching contrasts the condition in which one perceives another with the state in which the Self alone is all this, and asks how another could then be perceived or known.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3227-3374 confidence: medium

Fools dwelling in darkness and vain knowledge go round staggering like blind men led by the blind.

Those dwelling in darkness and vain knowledge are compared to blind men led by the blind, contrasting ignorance with true knowledge.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 4. 233 / I ADHYAYA, 1 6. 237 / II ADHYAYA, 4. 239 / II ADHYAYA, I 7. 243; lines 12501-12606 confidence: medium

Hands, feet, eyes, head, and ears are everywhere; the being encompasses all worlds, is separate from all senses, yet reflects their qualities, and is lord, ruler, and refuge.

The Self is hidden in the heart yet smaller than small and greater than great; it is separate from the senses yet reflects sense-qualities and acts without ordinary organs.
read in the book →
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 14440-14571 confidence: high

The Self seems to be filled with desires, overcome by bright or dark fruits of action, and wandering in bodies, but is also described as unmanifest, unattached, unchanging, pure, stable, free from desire, and a spectator concealed in the three qualities.

The passage repeatedly distinguishes the pure Self from the elemental Self and uses paired contrasts such as bright/dark fruits, good/bad birth, downward/upward course, and paired opposites.
read in the book →
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 14866-15022 confidence: high

The Self is described in two ways as Breath and Sun; Breath is the inner Self, Sun the outer Self, and their motions are inferred from one another.

The passage maps Breath to the inner Self and Sun to the outer Self, with their movements mutually reflecting one another.
read in the book →
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 15024-15156 confidence: high

Twofold knowledge enables sensory perception; non-twofold knowledge is without effect, cause, action, name, comparison, or predicate and cannot be told.

The passage contrasts twofold knowledge with non-twofold knowledge that lacks name, comparison, and predicate and cannot be told.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 15158-15283 confidence: high

The passage explains food and eater: the thinking Purusha within Pradhana is the feeder, the elemental Self and what is composed of the three qualities are food, and animals spring from seed, which is also food.

The text repeatedly contrasts Purusha as eater or feeder with Pradhana or Prakriti, seed, the world, and developed states as food.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) I VALLI, 6 ANUVAKA, 2. 49 / TAITTIRIYAKA-UPANISHAD. / II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59; lines 4301-4399 confidence: high

“When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported,” he obtains the fearless; if he makes the smallest distinction, there is fear.

The passage links fearlessness with rest in the invisible reality and says the smallest distinction produces fear.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II ADHYAYA, 4. 239 / II ADHYAYA, I 7. 243 / IV ADHYAYA, 4. 249 / FOURTH ADHYAYA.; lines 12609-12694 confidence: medium

The sun is described as without colour, producing endless colours by power; all comes together at the beginning and separates at the end; the speaker prays for good thoughts.

The colorless sun or god produces endless colours, and all comes together at the beginning and separates at the end.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II ADHYAYA, 4. 239 / II ADHYAYA, I 7. 243 / IV ADHYAYA, 4. 249 / FOURTH ADHYAYA.; lines 12609-12694 confidence: medium

One red, white, and black unborn female produces manifold offspring; one unborn male loves and lies by her, while another leaves her as she eats.

A red-white-black unborn female produces many offspring; one unborn male loves and lies by her, while another leaves her.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37 / TAITTIRIYAKA-UPANISHAD.; lines 3721-3801 confidence: high

Third Anuvaka asks for glory and Vedic light for teacher and pupil, then introduces the secret meaning of union under five heads, called the great Samhitas.

The passage repeatedly arranges correspondences as former element, latter element, their union, and the means by which union takes place.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II ADHYAYA, I 7. 243 / IV ADHYAYA, 4. 249 / FOURTH ADHYAYA. / IV ADHYAYA, 9. 25 1; lines 12697-12787 confidence: high

“Two birds, inseparable friends, cling to the same tree”; one eats sweet fruit, the other looks on without eating.

The passage sets a paired contrast between two inseparable birds on the same tree, one eating fruit and the other only looking on.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II MVNDAKA, 2 KHANDA, II. 37 / TAITTIRIYAKA-UPANISHAD. / I VALLI, 4 ANUVAKA, 2. 47 / I VALLI, 6 ANUVAKA, 2. 49; lines 3893-4065 confidence: high

The passage lists fivefold sets of worlds, gods, beings, breaths, senses, and bodily elements, including water and trees, and states that whatever exists is fivefold.

Cosmic regions, gods, beings, breaths, senses, and bodily elements are organized into parallel fivefold sets, and one set is said to complete another.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 4534-4719 confidence: medium

The rule says never to abuse food. Breath is food, the body eats food, and body and breath rest on one another; the knower of this becomes exalted and prosperous.

Breath and body, water and light, and earth and ether are each presented as reciprocal food relations, with each member resting on the other.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 4721-4868 confidence: medium

Short excerpt: "I am food ... I am the eater of food ... I am the poet"; the hymn also calls the speaker first-born of Right and endowed with golden light.

The Saman states, in the first person, 'I am food,' 'I am the eater of food,' and 'I am the poet,' and adds that the speaker eats the eater of food.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 4721-4868 confidence: medium

Day arises after the horse as a golden Mahiman vessel before it, placed in the eastern sea; Night arises as a silver Mahiman vessel behind it, placed in the western sea.

Day and Night arise as golden and silver Mahiman vessels placed before and behind the sacrificial horse, with eastern and western sea locations.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 4870-5006 confidence: medium

Devas and Asuras are two kinds of descendants of Prajapati; the Devas are younger, the Asuras elder, and the Devas seek to overcome the Asuras at sacrifices by means of the udgitha.

Devas and Asuras are paired as younger and elder descendants of Prajapati, and the Devas seek to overcome the Asuras at sacrifices through the udgitha.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 5008-5165 confidence: high

The Devas ask speech, scent-breath, eye, ear, and mind in succession to sing the udgitha; each agrees and obtains delight for the Devas while retaining its own good function.

The Devas seek singers for the udgitha in order to overcome the Asuras, and the Asuras attack the singers to prevent this outcome.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 5008-5165 confidence: high

The Asuras rush at each of the first five singers and pierce each with evil, which is then identified as bad speech, bad smell, bad sight, bad hearing, and bad thought.

Speech, smell, sight, hearing, and thought are each pierced with evil, which is identified with bad functioning of that faculty.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5220-5371 confidence: high

The Self felt no delight alone, wished for a second, became as large as man and wife together, split itself in two, producing husband and wife, and from their embrace men were born.

The Self wishes for a second, splits into husband and wife, and human beings are born through their embrace.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5220-5371 confidence: high

The Self feared, then reflected that there was nothing but itself and no reason to fear; the passage states that fear arises from a second only.

The Self fears while alone, then loses fear after realizing nothing else exists, and the passage states that fear arises from a second only.
read in the book →
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 5373-5516 confidence: high

“Next he thus produced fire by rubbing. From the mouth, as from the fire-hole, and from the hands he created fire.”

Fire is produced, sacrifices to gods are mentioned, and Soma and Agni are paired as food and eater.
read in the book →
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 5994-6133 confidence: medium

Gargya proposes the persons in the moon, lightning, ether, and wind as Brahman; Ajatasatru rejects each and reinterprets them as Soma/king, luminous, full and quiescent, and Indra Vaikuntha or the unconquerable Marut army, with associated benefits.

The passage aligns external entities such as moon, lightning, ether, wind, fire, and water with inner locations such as mind, heart, breath, seed, and body.
read in the book →
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 6135-6290 confidence: high

“There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fluid, sat (being) and tya (that).”

Brahman is explicitly described in two forms through paired opposites: material/immaterial, mortal/immortal, solid/fluid, sat/tya.
read in the book →
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 6135-6290 confidence: high

Except air and sky, everything is material, mortal, solid, and definite; the shining sun is its essence.

The passage aligns cosmic domains with the sun and person in the sun disk, and bodily domains with the eye and person in the right eye.
read in the book →
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 6455-6602 confidence: high

When there is duality, one perceives, salutes, and knows another; when the Self alone is all this, the text asks how one could perceive another or know the Knower.

The text explicitly contrasts a state of duality, where one knows another, with the state in which the Self alone is all this.
read in the book →
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 7105-7277 confidence: medium

Artabhaga asks Yajnavalkya about eight Grahas and eight Atigrahas; Yajnavalkya lists paired faculties and objects/functions: breath/apana, speech/name, tongue/taste, eye/form, ear/sound, mind/desire, arms/work, skin/touch.

The passage frames eight faculties as Grahas and eight corresponding objects or functions as Atigrahas that seize them.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. / PP- 385-393; / INTRODUCTION. XV / XVI UPANISHADS.; lines 464-589 confidence: medium

The author discusses the father's answer to his son's question, 'Sad eva, Somya, idam agra asid ekam evadvitiyam,' rendered as the being/existent/real/true alone being this in the beginning, one without a second; he also cites Aitareya: 'The Self was all this, one alone, in the beginning.'

The cited Upanishadic wording describes being, the Self, or Brahman as one alone in the beginning and without a second.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXI / THE 5VETA5VATARA-UPANISHAD. / INTRODUCTION. XXXIU / INTRODUCTION. XXXV; lines 1343-1454 confidence: high

“Whatever else the Sāṅkhya may be, it is dualistic; whatever else the Vedānta may be, it is monistic.” The passage also contrasts independent nature in Sāṅkhya with non-independent nature in Vedānta.

The passage explicitly contrasts Sāṅkhya dualism with Vedānta monism and says the Upanishad has one Being only as the cause of everything, never two.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXI / THE 5VETA5VATARA-UPANISHAD. / INTRODUCTION. XXXIU / INTRODUCTION. XXXV; lines 1456-1518 confidence: high

The passage asks what Īśvara or Deva is, says answers are not explicit, and describes the personal God as creator, ruler, omniscient, and omnipotent, historically preceding elaborated absolute Brahman.

The passage repeatedly negotiates the relation between Īśvara as personal creator-ruler and Brahman as absolute reality, saying they may be distinguished or interchanged.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXIX / FIRST ADHYAYA. / KATHA-UPANISHAD. / I ADHYAYA, 2 VALLI, II,; lines 2505-2599 confidence: medium

Na/^iketas asks Yama to tell him of what is neither this nor that, neither effect nor cause, and neither past nor future.

Na/^iketas asks about what is neither this nor that, neither effect nor cause, and neither past nor future; Yama answers with Om/Brahman teaching.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXV / INTRODUCTION. XXXIX / FIRST ADHYAYA. / KATHA-UPANISHAD.; lines 2395-2502 confidence: high

Death distinguishes the good from the pleasant, saying they bind differently; the wise distinguish them and choose the good, while the fool chooses the pleasant through greed and avarice.

Death explicitly contrasts the good with the pleasant and says the wise choose the good while the fool chooses the pleasant through greed.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV ADHYAYA, 20. 253 / V ADHYAYA, 3. 255 / FIFTH ADHYAYA. / V ADHYAYA, II. 257; lines 12972-13065 confidence: medium

The lower or living soul is described as thumb-sized and brilliant like the sun, as minute like a goad-point or divided hair-point yet infinite, and as neither woman, man, nor neuter while joined to whatever body it takes.

The living soul is represented as extremely small through bodily measurement images while also being described as infinite.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV ADHYAYA, 4. 249 / FOURTH ADHYAYA. / IV ADHYAYA, 9. 25 1 / IV ADHYAYA, 20. 253; lines 12790-12873 confidence: medium

When light has risen there is no day or night and neither existence nor non-existence; Siva alone is there; ancient wisdom proceeded from the eternal light of Savitri.

The passage negates day and night, existence and non-existence, and then says the deity has no image and cannot be perceived by the eye.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV ADHYAYA, 9. 25 1 / IV ADHYAYA, 20. 253 / V ADHYAYA, 3. 255 / FIFTH ADHYAYA.; lines 12876-12969 confidence: high

Highest Brahman is imperishable and infinite; knowledge and ignorance are hidden there; ignorance perishes, knowledge is immortal, and another controls both.

Knowledge and ignorance are paired; one perishes and the other is immortal, while another controls both.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA. / SIXTH ADHYAYA.; lines 11321-11465 confidence: medium

The embrace formula states: “I am Ama (breath), thou art Sa (speech) ... I am the Saman, thou art the Rik. I am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten.”

The husband and wife are verbally paired as breath/speech, Saman/Rik, and sky/earth in a procreative embrace.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) KATHA-UPANISHAD. / I ADHYAYA, 2 VALLI, II, / I ADHYAYA, 2 VALLI, 25, II / IV, 4, 5-; lines 2646-2696 confidence: medium

Two are described as drinking their reward in the world of their own works, entering the cave of the heart, dwelling on the highest summit, and being called shade and light by knowers of Brahman and sacrificial householders.

The passage presents a pair located in the heart-cave and identified by knowers as shade and light.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37; lines 3494-3662 confidence: high

“Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating.”

Two inseparable birds cling to one tree; one eats sweet fruit, while the other watches without eating. The following verse links the same tree to grief and the sight of the other lord.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) SIXTH ADHYAYA. / UPANISHAD. / FIRST ADHYAYA. / I ADHYAYA, 4. 233; lines 11887-12015 confidence: high

The Lord supports the perishable and imperishable, developed and undeveloped; the living self is bound because it enjoys fruits of works, but when it knows the god it is freed from all fetters.

The passage contrasts perishable and imperishable, developed and undeveloped, knowing and not-knowing, strong and weak, Pradhana and Hara.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10035-10182 confidence: medium

The true is the Aditya, the person in the solar orb, and the person in the right eye; the two persons rest on each other through rays and pranas, and at departure from life the orb appears white and rays do not return.

The solar person and the person in the right eye are paired and described as resting on one another through rays and pranas.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10184-10344 confidence: medium

Food is not Brahman alone because it decays without life; life is not Brahman alone because it dries up without food; together, food and life become one and reach the highest state.

Food without life and life without food are each inadequate, while the two deities together become one and reach the highest state.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) UPANISHADS. / INTRODUCTION. / PP- 385-393; / INTRODUCTION. XV; lines 422-461 confidence: medium

The Vedanta-Sara note says the Chandogya section declares the nondual Real at the outset as “One only, without a second” and at the end as “All this consists of That.”

The cited Vedanta-Sara note states that the Chandogya section begins with “One only, without a second” and ends with “All this consists of That.”
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16425-16561 confidence: medium

Brzhaspati, having become Sukra, brings forth false knowledge for Indra's safety and the destruction of the Asuras; it shows good as evil and evil as good, upsets sacred books, and should not be pondered.

False knowledge is produced for the destruction of the Asuras, and demons later cling to a different Self and preach untruth while the Veda is presented as true.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16563-16640 confidence: high

The Great Self seems to become two so that the true and untrue may have their desert; the note glosses this as the great Soul appearing possessed of duality.

The Great Self is said to seem to become two, and the note glosses this as apparent possession of duality.
read in the book →
The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, 5. 26 1 / VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267; lines 13411-13529 confidence: high

Prajapati desires creatures, performs penance, and produces a pair, matter and spirit, so that they may produce creatures for him.

Prajapati produces the pair matter and spirit, intending that together they produce creatures in many ways.
read in the book →
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

A verse speaks of a father with five feet and twelve shapes and a chariot with seven wheels and six spokes. The month, Day and Night, and food are identified with Prajapati; dark/night are matter, bright/day are spirit; food produces seed and creatures are born from seed.

The month is divided into dark and bright halves, and Day and Night into night and day, with matter and spirit assigned to these paired divisions.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man BOOK I / INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III; lines 1584-1666 confidence: medium

Where there is light there is shadow; the soul's light casts the shadow of the spiritual man and his powers on the clouds of the mid-world, and psychical powers are described as delusive and unreal.

The passage contrasts the lofty light of the soul with shadow on the mid-world and contrasts true spiritual powers with delusive psychism.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man BOOK II / INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV; lines 2647-2681 confidence: medium

The third book is said to have completed the birth, growth, and powers of the spiritual man in the first epoch of immortal life, which succeeds and supersedes the life of the natural man.

The passage contrasts the spiritual man with the natural man and identifies the psychical mind as an enemy of those who seek the path.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1008-1123 confidence: high

The cause to be warded off is the absorption of the Seer in things seen; the commentary relates this to Sankhya and names liberation as the cure.

The passage repeatedly distinguishes the Seer or spiritual man from things seen, the psychical man, and the mind through which the Seer looks.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 788-894 confidence: high

The commentary defines unwisdom as the psychical man’s self-absorption and says this darkness resists the spiritual man’s freedom; belief in separate interests leads to conflict and hate, which hinders harmony.

The passage repeatedly contrasts the enduring spiritual man or real Self with the unenduring psychical or personal man, and also distinguishes the Seer from the instrument of vision.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 896-1006 confidence: high

Yoga is described as the practical side of Sankhya; the Seer is the spiritual man, the psychical man is the instrument of vision, and the two are mistakenly treated as one self.

The passage distinguishes Seer/spiritual man from psychical man and describes the error of treating them as one self.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1857-1960 confidence: high

One-pointedness balances controlled manifold tendency and aroused unity; true perception sees both details and essence, difference and unity, matter/diversity and oneness/spirit.

The passage explicitly contrasts manifold details with unity, individual with genus, and matter/diversity with oneness/spirit, and says both must be seen to perceive truly.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3015-3125 confidence: high

“The movements of the psychic nature are perpetually objects of perception, since the Spiritual Man, who is the lord of them, remains unchanging.”

The passage contrasts the unchanging Spiritual Man with the changing psychic nature or mind, which is treated as an object of perception rather than the real Self.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3127-3238 confidence: medium

The psychic self or personality is described as claiming absoluteness and tyrannizing the whole being, while the Soul dethrones it by seeing it as not the true self but an object watched by the Spiritual Man.

The mind is first depicted as a tyrant opposed to the Soul, then as a slave and instrument of the Spiritual Man.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3240-3358 confidence: high

For one who discerns between Mind and Spiritual Man, longing for the real being of the Self reaches fruition.

The passage centers on discerning Mind from Spiritual Man, overcoming conflict between self-will and divine will, and seeing that separation from the great Soul and other selves is delusion.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II; lines 744-785 confidence: high

Book II is the “Book of the Means of Soul Growth”; the spiritual man is disentangled from “wrappings,” “veils,” and is “enmeshed, like a bird caught in a net.”

The passage contrasts the spiritual man with mind and psychical nature and describes liberation as disentanglement from their veils, disguises, and meshes.
read in the book →
The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 166-284 confidence: high

Memory holds unmodified mind-images; sages teach the perceived world is a wraith or shadow of the real and everlasting world; the spiritual eye of the Seer needs no memory.

The passage contrasts psychical mind-images and the perceived world as shadow with the real and everlasting world seen by the spiritual eye.
read in the book →
Thirty Minor Upanishads ADHYATIIA-UPANISHAP 59 / SUBALA-UPANISHAD / KHANDA I / KHANDA II; lines 3143-3173 confidence: high

Atma, the Self of Purusha, is called Hiranyajyotis, the golden or effulgent Light into which all the universe is absorbed; the Being divides Atma into two moieties, creating woman from one and man from the other.

Atma is divided into two moieties, from which woman and man are created.
read in the book →
Thirty Minor Upanishads ADHYATMA-UPAN1SHAD 57 / ADHYATIIA-UPANISHAP 59 / SUBALA-UPANISHAD / KHANDA I; lines 3085-3141 confidence: medium

It becomes an egg for one divine year, splits into two, becomes earth below and akas above, and has the infinite Purusha in the midst with myriads of heads, eyes, feet, and hands.

The egg splits into two parts and is described as earth below and akas above.
read in the book →
Thirty Minor Upanishads APHYAYA III / PAINGALA-DPAN1SHAJD 5 1 / APHYAYA IV / PAINGALA-UPANISHAD 53; lines 2770-2838 confidence: high

Mahatmas remain in the conception “I am Brahman”; “mine” binds and “not mine” releases; when Unmani occurs there is no duality and the supreme Seat is attained.

The text opposes “mine” and “not mine,” says Unmani removes the conception of duality, and links that state with the supreme Seat.
read in the book →
Thirty Minor Upanishads BEAHMOPANISHAD 1 / KRSHNA-YAJURVEDA / BRAHMOPANISHAD 107 / BRAHMOPANISHAD 109; lines 5108-5151 confidence: medium

“he lives in all things, he sees all things without any extraneous help, he is the soul of all ... He is always making one thing appear as several (by maya).”

The passage states that the one doer makes one thing appear as several by maya, while the conclusion says everything is in essence one.
read in the book →
Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6328-6415 confidence: medium

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 passage describes remaining in Brahman, being freed from pairs of opposites, annihilating actions of organs and mind, and being without desires, dualities, mine, or I.
read in the book →
Thirty Minor Upanishads BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249 / BRAHMANA III; lines 11004-11054 confidence: high

The practitioner recognizes the one who plays in the cave of the heart, rises above existence and non-existence, knows the unmani of manas, and attains Parabrahman, motionless like a lamp in a windless place.

The practitioner rises above the dualities of existence and non-existence, and the teaching culminates in the assertion that there is no difference between thee and me because of Paramatma's fullness.
read in the book →
Thirty Minor Upanishads CHAPTEE IV / TBJOBINPU-UPANISHAD 89 / CHAPTER V / PSJOBINDU-UPANISHAD 95; lines 4561-4645 confidence: high

The passage denies relational pairs: effect/cause, duality/non-duality, seen/eye, interior/exterior, and fullness/non-fullness; it concludes that all this exists nowhere.

The passage repeatedly denies paired categories including cause/effect, duality/non-duality, seen/eye, interior/exterior, Sat/asat, truth/untruth, bondage/emancipation, day/night, and delusion/non-delusion.
read in the book →
Thirty Minor Upanishads CHAPTEE IV / TBJOBINPU-UPANISHAD 89 / CHAPTER V / PSJOBINDU-UPANISHAD 95; lines 4647-4728 confidence: high

“Thou art Brahman; thou art time ... Thou art everywhere, of all forms, and full of consciousness. Thou art the truth.”

The passage identifies the addressee with Brahman, describes it as one secondless, all and non-all, and includes duality and non-duality in the list of categories negated as hare horns.
read in the book →
Thirty Minor Upanishads CHAPTER II / TEJOBINDU-UPANISHAD 83 / CHAPTER III / TEJOBINDU-UPANISHAP 87; lines 4226-4280 confidence: medium

Mind, intellect, ego, bodies, time, gunas, Vedas, Sastras, limited Murtis, creation, tattvas, teacher-disciple relations, perceived and conceived things, universe, causal terms, opposites, sense qualities, ajnana, and mundane existence are declared unreal; the speaker is Real, Chit, Sat, pure, unconditioned, permanent, unborn, and great Sadasiva.

The passage repeatedly negates the reality of mind, ego, bodies, world, dualities, and difference while asserting the speaker/self as Real and identifying the mantra as 'I am Brahman.'
read in the book →
Thirty Minor Upanishads CHAPTER II / TEJOBINDU-UPANISHAD 83 / CHAPTER III / TEJOBINDU-UPANISHAP 87; lines 4226-4280 confidence: medium

One should know Atma alone and practice the mantra 'I am Brahman,' which removes sins, other mantras, 'the noose of Yama,' duality, difference, grief, passions, actions, and ignorance of Atma.

The mantra removes sins, Yama's noose, pains of duality, thought of difference, griefs, passions, actions, and ignorance.
read in the book →
Thirty Minor Upanishads CHAPTER II / VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III; lines 10032-10113 confidence: medium

The One Principle cannot become manifold; the speaker says there is none else but itself, that whatever is seen or heard is Brahman, and that it is eternal, non-dual Parabrahman and absolute Consciousness.

The universe is described as falsely attributed through maya, like silver on mother-of-pearl, and the footnote adds a rope-serpent example of illusory causation.
read in the book →
Thirty Minor Upanishads CHAPTER III / TEJOBINDU-UPANISHAP 87 / CHAPTEE IV / TBJOBINPU-UPANISHAD 89; lines 4310-4394 confidence: high

The Jivanmukta realizes that all is not his and negates time, space, objects, thought, ritual acts, deities, sacred places, birth, duties, worlds, salvation, duality, Vedas, guru/disciple, Brahma, Vishnu, Rudra, moon, earth, water, vayu, akas, agni, and related categories.

The passage repeatedly denies duality and distinctions, including knower/knowledge/knowable, you/I, I/thou, this/that, time, space, body, ritual, and cosmological categories.
read in the book →
Thirty Minor Upanishads CHAPTER III / TEJOBINDU-UPANISHAP 87 / CHAPTEE IV / TBJOBINPU-UPANISHAD 89; lines 4396-4482 confidence: high

The passage describes the Videhamukta as nameless, formless, beyond turya, free from bondage and freedom, beyond witness and witnessed, beyond cognition of universe or Brahman, and beyond modifications of chitta; it also says he is neither embodied nor disembodied.

The Videhamukta is described as without bondage or freedom, without duality or non-duality, and beyond other paired categories.
read in the book →
Thirty Minor Upanishads CHAPTER IV / VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239; lines 10467-10547 confidence: medium

The practitioner closes the anus, draws up vayu through pranava, completes with Sri bija, and contemplates Atma as Sri or Parashakti bathed by nectar; this is called kalavanchana.

The passage describes union of Prana and Apana, contemplation of Atma as Parashakti and as Shiva, and bodily seats of Shakti and Sambhu.
read in the book →
Thirty Minor Upanishads III. MANTRA-UPANISHADS : / IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD; lines 271-378 confidence: medium

The Upanishads are described as Vedanta, the final crown and end of knowledge; their knowledge leads to Atma, while other Vedic portions confer mastery of the universe, called inferior to Atma; Schopenhauer is mentioned as finding them the solace of life.

The passage contrasts Upanishadic knowledge leading to Atma with Samhitas and Brahmanas conferring mastery of the universe, calling the latter inferior.
read in the book →
Thirty Minor Upanishads KHAFDA XVI / TE JOBINDU '-UPANISHAD / TEJOBINDU-UPANISHAD 81 / CHAPTER II; lines 4035-4057 confidence: high

Kumara asks Siva to explain Chinmatra, the partless non-dual essence.

The essence is repeatedly described as partless and non-dual, identified with many categories of reality, and said to have nothing different from it.
read in the book →
Thirty Minor Upanishads KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223; lines 9762-9851 confidence: medium

"In me, of the form of boar, who am infinite and the Bliss of absolute Consciousness, if there is the conception of non-dualism, where then is bondage?"

The speaker asks where bondage and emancipation can be in non-dualism and says that one who has fully known Atma has neither emancipation nor bondage.
read in the book →
Thirty Minor Upanishads KRSHNA-YAJURVEDA / KAIVALYA-UPANISHAD 33 / AMRTABINDIP-UPANISHAD / KRSHNA-YAJURVEDA; lines 2039-2123 confidence: high

"Manas (mind) is said to be of two kinds, the pure and the impure"; desire marks the impure, and absence of desire marks the pure.

The passage contrasts pure and impure mind, desire and desirelessness, and bondage and emancipation.
read in the book →
Thirty Minor Upanishads KRSHNA-YAJURVEDA / OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA; lines 2125-2212 confidence: high

The person meditating on sole Narayana latent in all beings is free from pains; from the dual he becomes fearless non-dual, while seeing the world as manifold leads from death to death.

The passage says the practitioner moves from the dual to the fearless non-dual and that the first-person voice is without the difference of universe, Jiva, and Iswara.
read in the book →
Thirty Minor Upanishads KRSHNA-YAJURVEDA / OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA; lines 2214-2275 confidence: high

The speaker cognizes the secondless Atma through discriminative wisdom and reason; the universe appears true though gone, while Brahman alone is the substratum and the universe is not.

The speaker identifies with the secondless Atma and non-dual Brahman, says the universe does not exist in the non-dual One, and denies bondage, salvation, body attributes, and inertness in itself.
read in the book →
Thirty Minor Upanishads MANDALABBAHMANA-UPANISHAD 253 / BKAHMANA V / NADABINDU '-UPANISHAD / RGVEDA; lines 11239-11264 confidence: medium

After Self-knowledge awakens, prarabdha does not leave, but after knowledge of truth it is not felt because the body and other things are unreal like dream objects after waking.

The body and other things are called unreal and compared to dream objects after waking; the dream body and present body are both described as untrue.
read in the book →
Thirty Minor Upanishads MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7 / KRSHNA-YAJURVEDA / S'UKLA-YAJURVEDA / NIRALAMBA-DPAN1SHAD; lines 1357-1537 confidence: medium

"Is'wara Himself" under false superimposition is Jiva; though one, he appears as many Jivas through different karmas.

The passage repeatedly reduces apparent many deities, beings, selves, and categories to Brahman and states that there is no manyness.
read in the book →
Thirty Minor Upanishads MUKTIKOPANISHAD / ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7 / KRSHNA-YAJURVEDA; lines 1073-1201 confidence: medium

Bondage is Atma's false superimposition of body and not-Self upon Himself; moksha is freedom from that identification; Avidya causes it; Vidya removes it.

Bondage is defined through the relation between Atma and what is not-Self, especially body and other non-Self things superimposed upon the Self.
read in the book →
Thirty Minor Upanishads MUKTIKOPANISHAD / ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7 / KRSHNA-YAJURVEDA; lines 1203-1321 confidence: medium

Brahman is free from all vehicles, absolute consciousness without particularities, Sat, without a second, bliss, Maya-less, the seat of everything, pure, true, and indestructible.

Brahman is described as without a second, while Mithya is the illusory ascription of the universe to Brahman and Maya transforms herself into the universe.
read in the book →
Thirty Minor Upanishads NADABINDU '-UPANISHAD / RGVEDA / NADABINDU-UPANISHAD 257 / NADABINDU-DPANISHAD 259; lines 11371-11398 confidence: high

"The body in the state of unmani is certainly like a log" and does not feel heat, cold, joy, or sorrow.

The body does not feel heat or cold, joy or sorrow, and the chitta gives up fame and disgrace.
read in the book →
Thirty Minor Upanishads NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265; lines 11623-11701 confidence: medium

The passage compares ideas of release, appearances, and gender distinction to snake-in-rope and silver-in-mother-of-pearl delusions, then states that microcosm and macrocosm and other pairs are one and the same.

The passage declares appearances unreal, uses illusion analogies, and states that microcosm and macrocosm and other paired terms are one and the same.
read in the book →
Thirty Minor Upanishads NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179; lines 7943-8040 confidence: medium

The practitioner inhales through Ida, contemplates a flaming fire sphere in the belly with seed ra, exhales through Pingala, reverses the process, and practices for twenty-eight months at the three sandhyas and intervals.

Pranayama is defined as the union of Prana and Apana, and the practice repeatedly pairs left and right channels or nostrils.
read in the book →
Thirty Minor Upanishads NARAYANA-UPANISHAD 1 29 / KALIS ANT ARANA UPANISHAD1 / BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA; lines 5978-6033 confidence: high

For Paramahamsas there are no dualities such as dharma and adharma, gain and loss, purity and impurity; they view gold, stone, and earth alike, beg from all castes, and look upon everything as Atma alone.

Paramahamsas are said to have no dualities such as dharma and adharma, gain and loss, and purity and impurity; they regard gold, stone, and earth alike and see everything as Atma.
read in the book →
Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1730-1808 confidence: high

"The body is said to be a temple. The Jiva in it is S'iva alone"; the same section defines Jnana, Dhyana, Snana, and S'aucha in internal terms.

The body is called a temple, the Jiva within it is identified as S'iva, and worship is framed through So'ham and non-difference.
read in the book →
Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1730-1808 confidence: medium

Sannyasa is defined as the union of Jiva-Atma and Parama-Atma at the morning and evening Sandhis; qualification requires disgust for desires like vomited food, lack of bodily affection, and dispassion toward objects.

Sannyasa is defined as the union of Jiva-Atma, the lower Self, and Parama-Atma, the higher Self, at the two Sandhis.
read in the book →
Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1810-1878 confidence: high

The ascetic is compared to a vessel full to its brim in an ocean and to a vessel void in the ether; the instruction says not to differentiate between Atma that knows and Atma that is known and to become what remains after giving up all thoughts.

The instruction rejects differentiation between Atma as knower and known, calls for relinquishing seer, seen, and visual, and follows with first-person declarations of identity with Brahman and what is beyond dual and non-dual.
read in the book →
Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1880-1914 confidence: medium

The speaker identifies as full in all, Sachchidananda, pilgrimage places, the higher Self and Siva; he denies defined and non-defined status, measurement categories, and being the universe, while calling himself the seer of all.

The speaker repeatedly negates paired or categorical limits, including defined and non-defined, measure-related terms, truth and untruth, body and bodilessness, bondage and emancipation, place, time, and travel.
read in the book →
Thirty Minor Upanishads RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1 / APHYAYA III; lines 2605-2682 confidence: high

Paingala asks Yajnavalkya to explain the mahavakyas; Yajnavalkya names sacred sentences including Tattvamasi and Ahambrahmasmi and explains Tat, Tvam, Maya, Avidya, and undifferentiated Brahman.

The passage emphasizes the identity of Tat and Tvam and describes samadhi as the mind giving up the difference between meditator and meditation.
read in the book →
Thirty Minor Upanishads TBJOBINPU-UPANISHAD 89 / CHAPTER V / PSJOBINDU-UPANISHAD 95 / CHAPTER VI; lines 4746-4811 confidence: high

Rbhu says to know everything as Sachchinmaya; it pervades everything; Sachchidananda is “non-dual, decayless, alone” and “It is ‘I’.”

The passage denies distinctions such as “thou” and “I,” calls Sachchidananda non-dual, asserts that Brahman alone is everything, and identifies “That” with “I.”
read in the book →
Thirty Minor Upanishads TBJOBINPU-UPANISHAD 89 / CHAPTER V / PSJOBINDU-UPANISHAD 95 / CHAPTER VI; lines 4813-4895 confidence: high

The passage calls seen, spoken, and enjoyed worldly things and differences of actor, action, qualities, time, objects, success, and defeat asat; it also calls internal organ, organs, pranas, sheaths, deities, changes, enemies, seasons, and tastes asat.

The text says differences involving actor, action, qualities, time, objects, success, and defeat are asat, and the speaker calls the self secondless.
read in the book →
Thirty Minor Upanishads TBJOBINPU-UPANISHAD 89 / CHAPTER V / PSJOBINDU-UPANISHAD 95 / CHAPTER VI; lines 4897-4983 confidence: high

A long sequence states that the universe or world would be real only if impossible things occurred, such as drinking mirage water, a snake in a rope biting, fire becoming cold, Meru being shaken by a lotus-stalk thread, a sky-flower emitting fragrance, and similar impossibilities.

The passage repeatedly states that the universe would be real only if impossible events occurred, then says there is no universe in Aja or Atma and that duality and non-duality as differentiations are not real.
read in the book →
Thirty Minor Upanishads TE JOBINDU '-UPANISHAD / TEJOBINDU-UPANISHAD 81 / CHAPTER II / TEJOBINDU-UPANISHAD 83; lines 4060-4116 confidence: medium

Space, earth, water, air, fire, Brahma, Vishnu, Sava, all that exists or does not exist, past, present, future, substance, time, knowledge, knowable, knower, speech, Sat, Asat, beginning, and end are said to be Chinmatra.

The passage names dual pairs such as Sat and Asat, beginning and end, Guru and disciple, seer and seen, I and thou, form and non-form, virtue and vice, then identifies them with Chinmatra.
read in the book →
Thirty Minor Upanishads TEJOBINDU-UPANISHAD 81 / CHAPTER II / TEJOBINDU-UPANISHAD 83 / CHAPTER III; lines 4193-4223 confidence: high

The speaker says, 'I am Brahman that is Sat, and bliss, and the ancient,' says 'thou' and 'that' are not different, and identifies the self with consciousness, Siva, happiness, and absence of witness-state.

The passage says the words 'thou' and 'that' are not different from the speaker, calls the self a partless non-dual essence, and identifies it with one-and-secondless Sat/Brahman.
read in the book →
Thirty Minor Upanishads TEJOBINDU-UPANISHAP 87 / CHAPTEE IV / TBJOBINPU-UPANISHAD 89 / CHAPTER V; lines 4484-4558 confidence: high

Atma is described as devoid of differences such as Atma/non-Atma, heterogeneous/homogeneous, quiescent/non-quiescent, and as 'one Jyotis at the end of nada.'

The teaching repeatedly negates paired categories and explicitly states that where there is no second there is no first.
read in the book →
Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8232-8306 confidence: medium

Prana is to leave Ida and Pingala and move in Sushumna, called the supreme seat of Vishnu; the practitioner is told to control breath, concentrate the mind, and worship Vishnu always.

Ida and Pingala are paired left and right channels, later associated with sun and moon, while the instructed path is the middle Sushumna between them.
read in the book →
Thirty Minor Upanishads UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII / S'ANDILYA-UPANISHAD; lines 7859-7940 confidence: high

Ida is on the left of Sushumna and Pingala on the right; "The moon moves in Ida and the sun in Pingala." The moon is tamas and nectar, the sun rajas and poison, and both indicate time.

Ida and Pingala are paired left and right channels associated respectively with moon and sun, tamas and rajas, nectar and poison.
read in the book →
Thirty Minor Upanishads VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III / CHAPTER IV; lines 10245-10329 confidence: high

When the mind is fixed on the non-dual One and duality is put down, the universe is seen as a dream and compared to a dispersed autumnal cloud; Nidagha is addressed.

Duality is put down, consciousness is almost annihilated, distinctions of knower and known are rejected, and the hearer is told to become Reality; Siva is later identified as all.
read in the book →
Thirty Minor Upanishads VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III / CHAPTER IV; lines 10331-10372 confidence: high

Followers of S'uka are described as immediately emancipated after the body wears away, while followers of Vedanta undergo repeated rebirths and attain gradual emancipation through yoga, sankhya, and sattva-associated karmas.

The passage distinguishes S'uka and Vamadeva paths, one producing immediate emancipation and the other gradual emancipation through repeated rebirth and practice.
read in the book →
Thirty Minor Upanishads VARAHA-UPANI8HAD 241 / BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249; lines 10901-10989 confidence: high

After the triputi are dispelled, the person becomes kaivalya jyotis, beyond bhava and abhava, full and motionless like an ocean without tides or a lamp without wind.

The passage dissolves triputi, bhava/abhava, paired knower-known distinctions, and the difference between 'I' and 'That'.
read in the book →
Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9126-9208 confidence: high

Kundalini shakti in the throat grants siddhi; the union of prana and apana is said to extinguish urine and faeces.

The passage describes unions or mixtures of prana and apana, bindu and rajas, Shiva and Shakti, and moon and sun.
read in the book →
Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8641-8730 confidence: high

The ghata state follows constant breath suppression and is defined as union without opposition between prana and apana, manas and buddhi, or jivatma and Paramatma.

The ghata state is defined as union between prana and apana, manas and buddhi, or jivatma and Paramatma without opposition.
read in the book →
Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8732-8814 confidence: medium

The ether region from the eyebrows to the head is circular, smoky, and marked by Ha; Sadasiva is contemplated as crystal-like, crescent-bearing, many-faced and many-eyed, armed, ornamented, joined with Uma in one half of his body, favor-granting, and cause of all causes.

Sadasiva is described as having Uma in one half of his body during ether contemplation.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) ARUSHA, AS AN ADJECTIVE. / NOT. EGY. 19 / ARUSHA, AS AN APPELLATIVE. / ARUSHA, AS THE PROPER NAME OF A SOLAR DEITY.; lines 7224-7353 confidence: high

“The Night retires from her sister, the Dawn; the Dark one yields the path to the Red one,” and the commentary says Arusha shares Ushas's half-mythological character as the morning sun rising in the east.

The passage contrasts Night or the Dark one with Dawn and the Red one, describing a transition in which Night yields the path to Arusha.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) CXXIV VEDIC HYMNS. / PREFACE TO THE FIRST EDITION. CXXV / F. MAX MULLER. / VEDIC. EY AEN S.; lines 6264-6447 confidence: medium

“He who gives breath, he who gives strength,” whose command the bright gods revere, and whose shadow is immortality and death.

The divine subject gives breath and strength, while immortality and death are both described as his shadow.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) HYMNS. / INDEX OF WORDS. / HYMNS. / V, 55,73 (250.); lines 32772-32831 confidence: medium

“prithivi utd dyath, Earth and Sky”

The passage gives the phrase “Earth and Sky.”
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) HYMNS. / V, 55,73 (250.) / INDEX OF WORDS. / VII, 59, 8; lines 32892-32976 confidence: low

Index entries include “dronakalasa, a poma-vessel,” “dvi-gani, having two mothers (Agni),” and “dvi-pad, man,” with a related man-and-beast gloss.

Several adjacent entries concern twofoldness, twice, two mothers, and two-footed beings.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) INDEX / OF WORDS. / I, 64, 7. / INDEX OF WORDS.; lines 35119-35244 confidence: low

“Mitra : Aryaman, Mitra, Varuma ... Mitravaruva, du., Mitra and Varuza”

The passage identifies a dual form glossed as Mitra and Varuza.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) INDEX OF / WORDS. 523 / HYMNS. / INDEX OF WORDS.; lines 38399-38526 confidence: medium

"they hold heaven and earth asunder"

A gloss states that heaven and earth are held asunder.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) INDEX OF WORDS. / HYMNS. / INDEX OF WORDS. / HYMNS.; lines 32683-32769 confidence: medium

“dyavakshama, heaven and earth” and “dyavaprithivi, heaven and earth”

Two entries are glossed as “heaven and earth.”
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) INDEX OF WORDS. / INDEX OF WORDS. / HYMNS. / INDEX OF WORDS.; lines 35906-36017 confidence: medium

“rodasi, du, heaven and earth”

The index explicitly glosses rodasi as a dual expression meaning heaven and earth.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) INTRODUCTION. XV / XVI VEDIC HYMNS. / INTRODUCTION. X1X / XX VEDIC HYMNS.; lines 964-1056 confidence: medium

"Storms which root up the trees of the forest, lightning, thunder, and showers of rain" are described as the background of the Maruts.

The passage says the Maruts may be the phenomena of nature in one verse and young men in chariots in the next.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA I, HYMN 166. 211 / NOTES. / NOTES. I, 166, I. 213 / NOTES. I, 166, 2. : 215; lines 17506-17675 confidence: medium

The note says nitya originally means what is inside and then one's own, while nishtya means outside, strange, or hostile; it compares nitya with niga and mentions later senses such as unchanging or eternal.

The passage contrasts what is inside or one's own with what is outside, strange, or hostile, and gives examples involving strangers and outsiders.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 87, 363 / NOTES. V, 87, I. 365 / NOTES. / NOTES. V, 87, 9. 367; lines 24962-25053 confidence: medium

The fierce Maruts, followed by daring armies, have brought together heaven and earth, both firmly established; the excerpt then breaks off.

The Maruts are said to bring together heaven and earth.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES: U1, 34, 3. 301 / NGTES::' 11; 34, 7. 303 / NOTES: II; 34, 13. 307 / NOTES. II, 34, 13. 309; lines 22466-22566 confidence: high

The note says that where kshozi stands in the dual it always means heaven and earth, like rodasi and dyavaprzthivi.

The note explicitly treats the dual term kshozi as meaning heaven and earth and cites multiple passages where the pair appears as a coordinated cosmic entity.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. / NOTES. I, 86, 9. 157 / MANDALA I, HYMN 87. 159 / NOTES.; lines 14532-14579 confidence: medium

The note says the evening sky might fit better than the dawn term, but that dawn and gloaming are closely united and identified in the Indian mind, so their names are often interchangeable.

The note describes dawn and gloaming as closely united and identified, with interchangeable names.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245; lines 19241-19408 confidence: high

"Not-being and Being are in the highest heaven, in the birthplace of Daksha, in the lap of Aditi."

The note quotes a hymn presented as something like a theogony, where Being is born from Not-being and further entities are born in sequence.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 243 / NOTES. I, 166, 12. 245 / NOTES. I, 166, 12. 253 / NOTES. I, 166, 12. 255; lines 19799-19899 confidence: medium

The note says Diti occurs rarely in the Rig-Veda, possibly should be corrected to Aditi in one passage, and otherwise appears only together or in contrast with Aditi; Roth is cited that Diti is a being without definite conception, a reflex of Aditi.

Diti is described as occurring together or in contrast with Aditi and as a reflex of Aditi.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 255 / NOTES. 1, 166, 12. 257 / NOTES, I, 166, 12. 259 / NOTES. 1, 166, 12. 263; lines 20241-20349 confidence: low

The note says Aditi is represented as a female deity allied with other Adityas in several passages, but that if the reading under discussion is correct, Aditi in this verse can only be male; related passages are left open pending further evidence.

The note contrasts Aditi as female in several passages with a possible male reading in the cited verse and with a debated earth interpretation.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 267 / NOTES. I, 166, 12. 269 / MANDALA I, HYMN 167. 273 / NOTES.; lines 20859-20914 confidence: medium

The note cites occurrences of Rodasi: she stands on a chariot among the Maruts carrying pleasant gifts; divine Rodasi clings to them; and self-brilliant Rodasi comes among the strong ones after the Maruts join the two Rodas, heaven and earth.

One cited example says the Maruts had joined the two Rodas, glossed as heaven and earth, before self-brilliant Rodasi came among the strong ones.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 166, 12. 449 / NOTES. I, 166, 12. 239 / NOTES. I, 166, 12. 241 / NOTES. I, 166, 12. 243; lines 19129-19238 confidence: medium

In the cited V, 62, 8, Mitra and Varuna mount a golden chariot at dawn and at the setting of the sun; from there they see Aditi and Diti, explained as what is yonder and what is here.

Aditi and Diti are glossed as what is yonder and what is here.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 6, 5. 39 / NOTES. I, 6, 5. 41 / NOTES. 1, 6, 5. 43 / A4 VEDIC HYMNS.; lines 8505-8554 confidence: high

The bright cows are interpreted as morning cows, dawns, or days rescued nightly by Indra or similar solar gods; the Maruts are storms and companions in this rescue and in the battle against dark clouds.

The bright cows are interpreted as dawns or days rescued at the end of each night by Indra or similar solar gods.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 6, 5. 39 / NOTES. I, 6, 5. 41 / NOTES. 1, 6, 5. 43 / A4 VEDIC HYMNS.; lines 8505-8554 confidence: medium

The note links Troy siege language with the conquest of dark night by powers of light or the destruction of the cloud by Indra’s weapons, while adding caution about the term’s appellative sense.

The note explicitly refers to the conquest of dark night by powers of light.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. I, 64, 4. III / NOTES. I, 64, 6. II5 / NOTES. I, 64, 7. 117 / NOTES. I, 64, 9. 119; lines 12289-12449 confidence: medium

The notes discuss night/day forms and cite Indra as kshapam vaste ganita suryasya, glossed as lighter up of nights and parent of the sun; another cited verse says days overcome nights by splendour.

The passage discusses night and day as a paired opposition and explains Rodasi as the dual heaven and earth.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES. VIII, 20, 17. 405 / NOTES. VIII, 20, 26. 407 / MANDALA VIII, HYMN 94. 409 / NOTES.; lines 26947-27013 confidence: medium

The speaker calls the Maruts who 'hold heaven and earth asunder' and the 'manly company' dwelling in the mountains, so that they may 'drink the Soma here.'

The Maruts are described as holding heaven and earth asunder.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) PREFACE TO THE FIRST EDITION. CXXV / F. MAX MULLER. / VEDIC. EY AEN S. / NOTES. X, 121. 5; lines 6450-6565 confidence: medium

Muir's verse 2 translation describes a deity who gives breath and strength, whose command all, even the gods, reverence, whose shadow is immortality and death, and repeats the oblation refrain.

Verse 2 says the deity's shadow is immortality and death, pairing opposed conditions under one divine attribute.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) PREFACE TO THE FIRST EDITION. XXXV / XXXVI VEDIC HYMNS. / XXXVIII VEDIC HYMNS. / PREFACE TO THE FIRST EDITION. XXXIX; lines 3263-3382 confidence: medium

The passage says certain verses are not addressed to Vayu alone but to Vayu and Indra; Sayana and Shadgurusishya are discussed in relation to this dual address.

The passage repeatedly centers on joint divine address: Vayu and Indra are treated as the two deities addressed by certain verses, dual forms are discussed, and Indra-Soma appears as a paired compound with an epithet.
read in the book →
Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) PREFACE TO THE FIRST EDITION. XXXV / XXXVI VEDIC HYMNS. / XXXVIII VEDIC HYMNS. / PREFACE TO THE FIRST EDITION. XXXIX; lines 3384-3541 confidence: high

“What stands and what moves is afraid of Agni.”

The passage repeatedly cites formulas contrasting what stands with what moves, or the movable with the immovable, as a way of describing a comprehensive field of beings or things.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA I, ADHYAYA 5, VARGA 9. / MANDALA I, HYMN 65. 55 / NG EES: / MANDALA I, HYMN 66. 59; lines 3180-3253 confidence: low

The note reports Prof. Max Miiller's interpretation: the twin already born is Agni representing morning, and the twin to be born is evening.

A cited interpretation identifies the born twin as Agni representing morning and the future twin as evening.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA III, ADHYAYA 5, VARGA 12. / MANDALA IV, HYMN I2. 355 / NOTES, / ASHTAKA III, ADHYAYA 5, VARGA 13.; lines 17079-17108 confidence: high

"created for dispersing the darkness—Him, the Sun, the all-observer, the seven young fallow mares carry forward."

The Sun is created to disperse darkness, and the Sun's rays remove, shake, and sink darkness into waters.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) HYMNS, / INDEX OF WORDS. / INDEX OF WORDS. / HYMNS.; lines 24209-24365 confidence: medium

Index entries include twice five; “of double birth (Agni)”; two-footed; twofold or doubly powerful; and having two mothers.

The passage clusters multiple index entries whose glosses involve two, twice, double birth, two-footed, twofold, and two mothers.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) HYMNS. / INDEX OF / WORDS. 461 / HYMNS.; lines 26334-26469 confidence: low

The Mitra entries gloss mitra as friend, friend or Mitra the god, and Mitra the god; they also list the two Mitras as Mitra and Varuna and Mitradvarunau as dual Mitra and Varuna.

The passage records a dual expression Mitra and Varuna and an entry glossed as twin.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) II4 VEDIC HYMNS. / MANDALA I, HYMN 95. / ASHTAKA 1. ADHVYAVA 7 VARGA 12 / MANDALA I, HYMN 95. 115; lines 5763-5795 confidence: medium

Verse 8: the figure assumes a fierce appearance above, is united with cows and waters in his seat, prayer purifies the bottom of the seer, and a meeting among the gods is mentioned.

Agni, represented through kindling and shining, is also united with waters and produces streams or floods from dry ground.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) INDEX OF WORDS. / HYMNS, / INDEX OF WORDS. / INDEX OF WORDS.; lines 24033-24206 confidence: medium

Both dyavakshaéma and dydvaprithivi are marked as dual forms and glossed as Heaven and Earth.

Two entries are explicitly marked as dual forms and glossed as Heaven and Earth.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) INDEX OF WORDS. / HYMNS. / INDEX OF WORDS. / HYMNS.; lines 21035-21196 confidence: medium

The index lists horse-related entries including giver of horses, ornamented with horses, winner of horses, Asva-medha as a proper name, giver of horses, mare, rich in horses, Asvinau as the two Asvins, and of the horses.

The entry for Asvinau is marked as dual and glossed as the two Asvins.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) INDEX OF WORDS. 433 / HYMNS. / INDEX OF WORDS. 435 / VEDIC HYMNS.; lines 21781-21936 confidence: medium

Index entries for Dawn include pairings glossed as Night and Morning, the two Dawns/Night and Dawn, and Dawn and Night.

The passage repeatedly indexes Dawn together with Night or Morning and also mentions “the two Dawns,” supporting a cautious dual-pair pattern at the lexical/index level.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) INE RODUCGCTION / NOTES. / MANDALA I, HYMN I. 3 / MANDALA I, HYMN I. 5; lines 589-659 confidence: medium

A sacrificial formula invokes Agni as doshavastar and pratarvastar, understood as shining in the darkness of evening and in the morning.

Agni is described as shining in evening darkness and morning, and the note cites Indra as illuminator of the nights while discussing the opposition of darkness and dawn or morning.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MAJ OALA T HYMN 150; / NOURS: / MANDALA I, HYMN 188. : 179 / NODS:; lines 8860-8905 confidence: low

A note on verse 6 gives a comparison for adhi-vi-rag and identifies the referents as Dawn and Evening.

The note identifies the referents of verse 6 as Dawn and Evening.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA 1, HYMN 148. / ASHTAKA II, ADHYAYA 2, VARGA 17. / NOTES. / MANDALA I, HYMN 148. LETS; lines 8621-8692 confidence: high

Hymn 149.2 describes him as a manly bull of men and the two worlds, with a stream drunk by living beings, ripened in his mother's womb.

The figure ripens in a mother's womb and is explicitly described as having twofold celestial and terrestrial birth.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 13. 9 / NOLES. / IO VEDIC HYMNS. / MANDALA I, HYMN 13. II; lines 867-918 confidence: high

The note says the two divine Hotrs are mentioned in the Aprisaktas and two other Rig-veda passages, and calls them sacrificial gods.

The passage explicitly discusses the duality of the two divine Hotrs and compares them with a human priestly pair.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 70. 73 / ASH7AKA I, ADHYAYA 5, VARGA 15-16. / MANDALA I, HYMN 7I. 75 / NOTES:; lines 3964-4120 confidence: high

The note proposes that the sisters are dark and red, namely Night and Dawn; it says Night and Dawn are sisters in Vedic poetry and that the sisters excite or delight in Agni, with parallels where Nights and Dawns augment Agni, Dawn loves Agni, or Night and Dawn suckle him.

The passage identifies the sisters as the dark and red goddesses Night and Dawn and says Night and Dawn are known as sisters in Vedic poetry.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 72. 87 / MANDALA I, HYMN 73. / ASH7AKA I, ADHYAYA 5, VARGA 19-20. / MANDALA I, HYMN 73. 89; lines 4596-4625 confidence: high

"Imploring favour from thee, O Agni, the worshipful (gods) have won glory in the sky. They have made Night and Dawn of different shapes; they have joined the black and red colour (to Night and Dawn)."

Night and Dawn are presented as a pair made different in shape and associated with black and red colors.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 94. TAI / II4 VEDIC HYMNS. / MANDALA I, HYMN 95. / ASHTAKA 1. ADHVYAVA 7 VARGA 12; lines 5718-5760 confidence: medium

The fair child Agni grows in his own glory in the lap of down-streaming waters; Heaven and Earth flee in fear at the son of Tvashtr's birth, then return and caress the lion.

Heaven and Earth act as a pair, fleeing in fear when the son of Tvashtr is born and then returning to caress him.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 95. / ASHTAKA 1. ADHVYAVA 7 VARGA 12 / MANDALA I, HYMN 95. 115 / NOG ES,; lines 5798-5981 confidence: medium

The note frames the secret as a calf giving birth to cows; it identifies the mothers as waters and the calf as Agni, says Agni is born from waters and waters from Agni, and explains this through smoke rising, becoming clouds, and clouds sending water.

The note to verse 4 says Agni is born from the waters and the waters are born from Agni, with smoke becoming clouds that send water.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 96. : II9Q / MANDALA I, HYMN 96. / ASHTAKA I, ADHYAYA 7, VARGA 3-4. / NOTES.; lines 6052-6118 confidence: medium

The note summarizes Hillebrandt and Pischel: dhishava is interpreted as Earth, as Heaven and Earth in the dual, as Heaven-Air-Earth in the plural, as the Vedi, and as a goddess of wealth and prosperity related to Aditi/Earth.

The dual form is reported to mean Heaven and Earth, and the Brahmana author is cited as declaring that Heaven and Earth are addressed.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN I44. 161 / NOTES. / MANDALA I, HYMN 144. 163 / NOTES:; lines 8179-8375 confidence: medium

“Walking towards their common calf the two well-established milch-cows ... walk about in different directions. They measure interminable paths.”

The hymn describes two milch-cows walking toward a common calf, and the notes interpret them as Night and Dawn.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 13. 267 / NOTES. / MANDALA III, HYMN I4. 269 / NWO EES:; lines 13012-13147 confidence: medium

Agni, wise singer shining toward the gods, is asked to bring many shelters, gain like a victorious car, and bring the two worlds, Heaven and Earth.

Agni is asked to bring the two worlds, identified as Heaven and Earth, and to increase the two worlds rich in milk.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 5. 241 / WO TES: / MANDALA III, HYMN 5. 243 / MANDALA II, HYMN 6. 245; lines 11889-11911 confidence: medium

The Hotṛ’s sacrifice is saluted by the two wide worlds for prosperity; Heaven and Earth are described as two righteous goddesses standing eastward at the sacrifice of right-born Agni.

The two wide worlds, identified as Heaven and Earth, are presented as two goddesses who salute or stand at the sacrifice.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA III, HYMN 5. 243 / MANDALA II, HYMN 6. 245 / NOTES: / MANDALA III, HYMN 6. 247; lines 12002-12071 confidence: medium

Those risen out of the drink of the white-backed one enter the two parents and the seven sounds; the encompassing parents come together and go forth aspiring after long life.

The passage describes encompassing parents coming together and the son of Tvashtri entering the two worlds as if they were one.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA V, HYMN 13. / ASHTAKA IV, ADHYAYA 1, VARGA 5. / NOTES: / MANDALA V, HYMN I4. 397; lines 18920-18949 confidence: medium

When born, Agni shines, kills the Dasyus and darkness by light, and finds the cows, waters, and sun.

Agni is said to shine at birth and to kill darkness by light.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MAWVDALA IIL HYMN: 1. / ASH7AKA II, ADHYAYA 8, VARGA 13-16. / MANDALA III, HYMN I. , 221 / NOTES.; lines 10973-11038 confidence: uncertain

The commentary calls the phrase very obscure and says the two wives seem to be wives of Agni, with possible identifications as Night and Dawn, the two kindling-sticks, or the two Darvis.

The note says two wives seem to be wives of Agni, but lists several possible identifications.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NODS: / MANDALA I, HYMN 189. / ASHTAKA II, ADHYAYA 5, VARGA 10-11. / NOTES.; lines 8970-9094 confidence: medium

Geldner’s explanations of ubhayan are reviewed; Oldenberg prefers reference to the pious and impious, expressed as men, Aryans, and Dasyus, and compares Rig Veda I, 51, 8.

The note interprets ubhayan as referring to pious and impious, expressed as Aryans and Dasyus.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOE ES: / MANDALA III, HYMN 5. 241 / WO TES: / MANDALA III, HYMN 5. 243; lines 11786-11886 confidence: medium

Agni, when born, fills and exceeds the two worlds; his seven-tongued horses are asked to move by the greatness of heaven and earth.

Agni fills or spreads the two worlds, Heaven and Earth establish him, and he is seated between paired cosmic figures.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOG ES, / MANDALA I, HYMN 96. : II9Q / MANDALA I, HYMN 96. / ASHTAKA I, ADHYAYA 7, VARGA 3-4.; lines 5984-6049 confidence: high

Night and Dawn destroy each other's appearance while jointly suckling one young calf; a piece of gold shines between Heaven and Earth.

Night and Dawn destroy each other's appearance while unitedly suckling one young calf.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOLES: / MANDALA IV, HYMN 5. 335 / MANDALA IV, HYMN 5. 557 / NODS.; lines 16211-16403 confidence: low

Agni’s aspect is beautiful, fair-faced, terrible, and manifold; darkness has not hindered his light, and no stains are left on his body.

Agni’s light is said not to have been hindered by darkness, and his body is unstained.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA III, HYMN 6. 247 / MANDALA III, HYMN 7. 249 / NOTES:; lines 12100-12295 confidence: medium

The note proposes that Waters dwell in plants as sap and that Agni, when burning or drinking brushwood, destroys this dwelling and makes the Waters depart from the wood.

The notes propose that Waters dwell in plants as sap and that Agni’s burning of brushwood destroys their dwelling and makes them depart from the wood.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES: / MANDALA V, HYMN I12. 393 / MANDALA V, HYMN 12. / ASH7AKA IV, ADHYAYA 1, VARGA 4.; lines 18741-18786 confidence: medium

Agni is called knower of Azta; many streams of Azta are mentioned; the speaker says he does not serve a Yatu by violence or falsehood but serves the Ata of the red bull.

The speaker rejects service by violence or falsehood, asks about drinkers of falsehood and protectors of untrue speech, and says wrong words harmed Agni's former friends.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOTES. / ASH7JAKA III, ADHYAYA 8, VARGA 12-13. / NO EIS: / MANDALA V, HYMN I. 365; lines 17425-17489 confidence: low

"I.e. Night and Dawn."

The note to verse 4 identifies a pair as Night and Dawn.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NOW ES. / MANDALA I, HYMN 59. 51 / NOTES: / MANDALA I, HYMN 60. 53; lines 2866-2928 confidence: medium

"The celestial and the terrestrial birth of Agni."

The passage explicitly identifies a celestial and terrestrial birth of Agni.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) V 040, 80.0 / HYMNS. / INDEX OF WORDS. / HYMNS.; lines 25310-25483 confidence: medium

The prithivi entry glosses earth and includes the expression Heaven and Earth among the hymn references.

The prithivi entry cites Heaven and Earth as a pair.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) WO TES: / MANDALA III, HYMN 5. 243 / MANDALA II, HYMN 6. 245 / NOTES:; lines 11914-11999 confidence: low

The commentator refers a plural expression to Heaven and Earth.

Heaven and Earth are treated as a pair and, in a possible translation, are associated with two milch-cows that instantly give milk.
read in the book →
Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) WOT ES. / MANDALA III, HYMN 12. 265 / MANDALA III, HYMN 13. 267 / NOTES.; lines 12911-13009 confidence: medium

Night-and-Dawn hasten to Agni on paths of wind; mortals anoint the ancient one with offerings.

Night-and-Dawn are paired and described as furthering Agni's strength and hastening to him.
read in the book →

zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast BUNDAHIS-. / CHAPTER I, 3-10. / EUNDAHW. / CHAPTER I, I I-20.; lines 3249-3330 confidence: high

Auharmazd proffers peace; the evil spirit refuses and continues conflict. Auharmazd says the evil spirit is not omniscient or almighty and cannot destroy him or prevent his creatures from returning to him.

The passage presents Auharmazd and the evil spirit as opponents whose conflict is appointed for nine thousand years and divided into phases of divine will, intermingling, and the adversary's disabling.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER 11, 13-19. 199 / XII, 2, 17). / CHAPTER II, 63-III, 3. 215 / Chapter III.; lines 12184-12269 confidence: high

Zaratust asks Auharmazd where the good Mazdayasnian religion will be restored from and how demons with dishevelled hair, of the race of Wrath, will be destroyed.

The passage opposes the good Mazdayasnian religion and Auharmazd to demons of the race of Wrath and the fiend She^/aspih.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER I, 21-26. / Chapter II. / CHAPTER II, 9 -III, 5. 15 / Chapter III.; lines 3572-3656 confidence: high

The archfiends call on their father to rise and say they will cause conflict in the world, bringing distress and injury to Auharmazd and the archangels.

Demons and Geh seek a world conflict that will distress Auharmazd and the archangels, while Geh explicitly promises to vex water, plants, fire, and the whole creation of Auharmazd.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER I, 3-10. / EUNDAHW. / CHAPTER I, I I-20. / CHAPTER I, 21-26.; lines 3333-3389 confidence: high

Aharman is described as impotent regarding harm to Auharmazd's creatures and as remaining three thousand years in confusion.

The passage contrasts Auharmazd's good creations, Vohuman, light, and good religion with Aharman/the evil spirit, confusion, falsehood, evil thought, and the dark world.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter I. / BUNDAHIS-. / CHAPTER I, 3-10. / EUNDAHW.; lines 3210-3246 confidence: high

The evil spirit "rushed in to destroy that Hght of Auharmazd" and, seeing its bravery and glory greater than his own, "fled back to the gloomy darkness."

The passage contrasts Auharmazd, his light, and his delightful creatures with the evil spirit, gloomy darkness, demons, fiends, and violent corrupt creatures.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter I. / CHAPTER I, 2-6. 19; / Chapter II. / CHAPTER I, 7-II, 3. 195; lines 11495-11526 confidence: medium

The golden branch is identified as King Vishtasp’s reign, when Auharmazd and Zaratusht converse about religion, Vishtasp accepts it, and demon figures are demolished.

In the golden period, Vishtasp accepts religion, demon figures are demolished, and Aharman and the demons rush back to darkness.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER II, 9 -III, 5. 15 / Chapter III. / CHAPTER III, 6-16. 17 / CHAPTER III, 17-27. 19; lines 3743-3790 confidence: high

Hell is in the middle of the earth where the evil spirit pierced in; the world changes into duality, and persecution, contention, and mingling of high and low become manifest.

The passage explicitly says the possessions of the world were changing into duality as persecution, contention, and mingling of high and low became manifest.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER II, I23-III, 6. 277 / CHAPTER III, 7-14. 279 / CHAPTER III, 15-22. 281 / CHAPTER III, 23-32. 283; lines 15078-15165 confidence: medium

The sun, other luminaries, animals, and plants are not to be looked at by her, and conversation with a righteous man is not to be held; the fiend of menstruation smites with a look.

The passage names a violent fiend of menstruation, and the note identifies it with the demoness Geh; the fiend's action is set against righteous and sacred contexts.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER II, II 7-1 22. 275 / Chapter III. / CHAPTER II, I23-III, 6. 277 / CHAPTER III, 7-14. 279; lines 14907-14985 confidence: high

Sacred twigs directly below uncleanness are unclean even fifteen steps below; if not directly below, fifteen steps are sufficient.

The passage repeatedly contrasts pollution, uncleanness, cleanliness, washing, and the state of being considered menstruous.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER 11,8-11. 249 / CHAPTER II, IO5-II6. 273 / CHAPTER II, II 7-1 22. 275; lines 14733-14787 confidence: medium

Corn is polluted where dead matter comes upon it; for corn in pits or scattered there are differing opinions, with Soshyans limiting pollution to the contacted portion and Gogosp saying all corn and straw are polluted.

The passage repeatedly distinguishes polluted and clean states caused by contact with dead matter and specifies washing or absence of washing.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER I, 7-II, 3. 195 / I, 26). / CHAPTER 11, 13-19. 199; lines 11528-11648 confidence: high

Kayan, called Vohuman son of Spend-dad, separates demons from men, scatters them, and makes the religion current in the whole world.

Several figures act to separate demons from humans, restore or spread the religion, remove heterodoxy, return transgressors to truth, or keep opponents away from the religion.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER I, 7-II, 3. 195 / I, 26). / CHAPTER 11, 13-19. 199; lines 11528-11648 confidence: medium

The tin period is the reign of King Vahram Gor, when the spirit of pleasure is made manifest and Aharman with the wizards rushes back to darkness and gloom.

During the tin period, Aharman and the wizards rush back to darkness and gloom as the spirit of pleasure is made manifest.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER I, 7-II, 3. 195 / I, 26). / CHAPTER 11, 13-19. 199; lines 11650-11776 confidence: medium

The race of Wrath enters Iran from the east, has banners and dishevelled hair, slays the living, and is described as small, inferior, miscreated, and of unmanifest origin.

The speech contrasts Auharmazd's created Iranian countries and religious/social order with miscreated demonic invaders who destroy and misgovern.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER I, 7-II, 3. 195 / I, 26). / CHAPTER 11, 13-19. 199; lines 11778-11900 confidence: medium

The passage describes the reign of Wrath and a dishevelled-haired demon; meanest slaves have noble authority; religious people with sacred girdles cannot perform ablution because dead matter and bodily refuse are everywhere; barashnum, baresom, and drono are mentioned in polluted settings.

Auharmazd is named as the target of false irreverent speech, while Aharman, demons, Wrath, and a demon of Wrath's race are associated with the period's disorder.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER I, 7-II, 3. 195 / I, 26). / CHAPTER 11, 13-19. 199; lines 11903-12032 confidence: medium

Auharmazd tells Zaratust that he foretells the wicked evil spirit becoming more oppressive and tyrannical when it is necessary for him to perish.

Auharmazd speaks to Zaratust about the wicked evil spirit becoming more oppressive and tyrannical when it is necessary for him to perish.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER I, 7-II, 3. 195 / I, 26). / CHAPTER 11, 13-19. 199; lines 12034-12154 confidence: high

Auharmazd contrasts appeal for the body with appeal for the soul: the body-oriented person cannot save the soul, while the soul-oriented person suffers bodily misery but has a soul described as fat in heaven.

The passage contrasts appeal to the body with appeal to the soul, assigning opposite conditions to body and soul and locating the soul in hell or heaven.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / CHAPTER II, 9 -III, 5. 15 / Chapter III. / CHAPTER III, 6-16. 17; lines 3659-3740 confidence: high

Before the evil spirit reaches the ox, Auharmazd grinds healing fruit in water to lessen the ox's harm; the ox becomes lean and ill, its breath goes forth, it passes away, and it speaks about cattle being created and assigned work, labour, and care.

The evil spirit attacks creation and later considers the creatures of Auharmazd rendered useless, while Auharmazd acts protectively before harm reaches the ox and Gayomard.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter II. / SELECTIONS OF ZAD-SPARAM, II, 7-IV, I. 1 6 / Chapter III. / Chapter IV.; lines 10149-10197 confidence: high

Aharman takes one-third of the base of the sky downward into a confined and captive state, dark and apart from light.

The sky is made dark and apart from light; Aharman is called adversary/enemy elsewhere in the passage and names Auharmazd as the remaining figure to take and pervert in combat.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 12-17. 22 1 / CHAPTER III, 18-22. 223 / CHAPTER III, 23-25. 225 / CHAPTER III, 26-31. 227; lines 12721-12805 confidence: high

Peshyotanu son of Vistasp proceeds with the Froba, Gushnasp, and Burzin-Mitro fires to the great idol-temples, the abode of demons; the evil spirit, Wrath, demons, fiends, evil races, and wizards reach the deepest abyss of hell, and the idol-temples are extirpated by Peshyotanu.

The passage opposes Auharmazd, archangels, and named divine assistants to the evil spirit, Wrath, demons, fiends, evil races, and wizards, with demonic forces sent to hell or defeated.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 17-27. 19 / Chapter IV. / CHAPTER IV, I-V, I. 2 1 / Chapter V.; lines 3843-3917 confidence: medium

Seven planetary chieftains come unto seven constellation chieftains; named examples include Mercury/Tistar, Mars/Haptok-ring, Jupiter/Vanand, Venus/Sataves, Saturn/the great one of the middle sky, and tail-bearing Go^ihar and thievish Milxpar unto the sun, moon, and stars.

Mu^par is characterized as harmful enough to require restraint; the sun attaches him to its radiance so he may be less able to do harm.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 18-22. 223 / CHAPTER III, 23-25. 225 / CHAPTER III, 26-31. 227 / CHAPTER III, 32-39. 229; lines 12808-12887 confidence: high

The wicked evil spirit flees with miscreations and evil progeny back to the darkest recess of hell.

Auharmazd, Mitro, Peshyotanu, Vahram, and the sacred fires are opposed to the wicked evil spirit, demons, fiend, witch, and progeny of gloom; the hostile beings flee, are terrified, are smitten, or are marked for destruction.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER III, 18-22. 223 / CHAPTER III, 23-25. 225 / CHAPTER III, 26-31. 227 / CHAPTER III, 32-39. 229; lines 12808-12887 confidence: medium

Mitro cries to Peshyotanu: "Extirpate and utterly destroy the idoltemples, the abode of the demons" and "restore again the throne of sovereignty of the religion."

Idol-temples are called abodes of demons and are to be extirpated; ceremonial rites, sacred twigs, and praise of Auharmazd with archangels follow.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter III. / CHAPTER II, I23-III, 6. 277 / CHAPTER III, 7-14. 279 / CHAPTER III, 15-22. 281; lines 14988-15075 confidence: medium

After the second menstruation she is not clean for nine days and nights, which are for watching, and she is then to be washed.

The passage repeatedly contrasts cleanliness with pollution and structures rules around when menstrual or related pollution applies and ends.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter III. / CHAPTER III, 4-9. 217 / CHAPTER III, 12-17. 22 1 / CHAPTER III, 18-22. 223; lines 12539-12629 confidence: high

The race of Wrath and the army of Shedaspih, named the two-legged wolf and the leathern-belted demon, wage three battles, with locations including the Arvand, Spe-razur, Niyanak, and variant sites such as a lake, Maruv, and Pars.

The passage opposes Auharmazd's created Iran and its defenders to the evil spirit, Wrath, demons, and demon-worshippers; at the end of time the enemies are destroyed and Iran is reinstated.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter III. / CHAPTER III, 6-16. 17 / CHAPTER III, 17-27. 19 / Chapter IV.; lines 3793-3826 confidence: high

Goshurvan asks who has guardianship of the creatures amid ruin, withered vegetation, troubled water, and asks where the promised man is who will preach carefulness.

Goshurvan describes ruin entering the earth, withered vegetation, and troubled water; Auharmazd attributes illness and oppression to the evil spirit.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter III. / Chapter IV. / SELECTIONS OF ZAZ)-SPARAM, IV, 2-8. 1 65 / Chapter V.; lines 10287-10335 confidence: high

A cited Gathic passage says both spirits approached the first creation, identified as the body of Gayomard; Auharmazd's purpose is to keep life alive, while the evil spirit's purpose is utter destruction.

The passage explicitly contrasts Auharmazd's purpose of keeping life alive with the evil spirit's purpose of utter destruction, and describes both spirits approaching the first creation.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter IV. / CHAPTER IV, I-V, I. 2 1 / Chapter V. / CHAPTER V, 2-6. 23; lines 3920-4001 confidence: medium

When the sun comes on it illumines Savah, Fradartafsh, Vidadafsh, and half of Khvaniras; on the dark side it illumines Arzah, Vorubarst, Vorugarst, and half of Khvaniras; when it is day here it is night there.

The passage contrasts day here with night there and divides illumination between light-side and dark-side regions.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER IX, 5-9. 311 / CHAPTER IX, IO-I2. 313 / Chapter X. / CHAPTER IX, I3-X, 3. 315; lines 16477-16566 confidence: high

The Spend Nask note summarizes material on Zaratmt's existence, guardian spirit, glory, generation, and birth, and on the coming of two spirits: the good one to sustain him and the bad one to destroy him, with victory of the good.

The Spend Nask note describes two spirits, the good one sustaining and the bad one destroying, with victory of the good.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter IX. / SELECTIONS OF ZAD-SPARAM, IX, 3- 10. I 79 / Chapter X. / SELECTIONS OF ZA25-SPARAM, IX, 20-X, 5. 1 83; lines 10958-11018 confidence: medium

At the end of forty years, Mashya and Mashyoi come up like a Rivās-plant, joined together, of like stature; the passage says the male, female, and possessor of the glory are not clear.

Mashya and Mashyoi emerge joined together, of like stature, and the passage says it is not clear which is male or female.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter IX. / SELECTIONS OF ZAD-SPARAM, IX, 3- 10. I 79 / Chapter X. / SELECTIONS OF ZA25-SPARAM, IX, 20-X, 5. 1 83; lines 10958-11018 confidence: medium

Aharman comes to Gayomard; the pure propitious liturgy is arrayed with Gayomard, and Auharmazd considers good and righteousness as destruction of the fiend.

The scene opposes Aharman or the fiend with the pure liturgy and Auharmazd's meditation on good and righteousness.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER V, 1-5. 2.91 / CHAPTER V, 6-VI, 2. 293 / Chapter VI. / CHAPTER VI, 3-6. 295; lines 15619-15703 confidence: medium

The note cites reports that Taghazghaz or related groups professed Mani's religion and proclaimed two principles of light and darkness; it also lists opposing pairs including life/death, health/sickness, riches/poverty, night/day, and existence/non-existence.

The explanatory note cites Manichean or Taghazghaz teaching of two principles, light and darkness, along with paired oppositions.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER V, 7 -VII, I. 25 / Chapter VI. / Chapter VII. / CHAPTER VII, 2-IO. 27; lines 4087-4170 confidence: high

Apaosh the demon meets Tistar as a black horse with clumsy hoofs, and Tistar flees a mile away in fright.

Tistar, supported by Auharmazd and associated with rain-making, is opposed by Apaosh and Aspenjargak in horse-form confrontation and contest over the produced rain.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter V. / CHAPTER V, 2-6. 23 / CHAPTER V, 7 -VII, I. 25 / Chapter VI.; lines 4004-4027 confidence: high

The conflict is introduced as that of the creations of the world with the antagonism of the evil spirit; the evil spirit rushes in, sees the angels’ pure bravery and his own violence, and wishes to rush back.

The passage opposes Auharmazd, angels, the spirit of the sky, and guardian spirits to the evil spirit and demons in a cosmic conflict.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter V. / Chapter VI. / SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69 / SELECTIONS OF ZAD-SPARAM, VI, 8-1 7. I7I; lines 10440-10552 confidence: medium

Destructive rain falls; Ti^tar and the fire Vazi^t chastise the opposition of Apaosh, and Vazi^t strikes malevolent beings with a club of fire.

Ti^tar and the fire Vazi^t act together against the opposition of Apaosh during the destructive rain episode; the conclusion identifies the episode as a contest with water.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter V. / Chapter VI. / SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69 / SELECTIONS OF ZAD-SPARAM, VI, 8-1 7. I7I; lines 10440-10552 confidence: medium

Puitik is salt water with ebb and flow connected to the moon; Sataves is a gulf or side arm associated with the southern quarter and with purifying turbid waters before clear water reaches the Aredvisur sources.

Sataves drives back impurity and turbidness from salt water while pure water goes to Aredvisur sources, and Sovar casts turbidness to its shores while keeping its lake clear and pure.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VI, 3-6. 295 / CHAPTER VI, 7 -VII, I. 297 / Chapter VII. / CHAPTER VII, 2-8. 299; lines 15798-15843 confidence: medium

"while one does not reverence the sun, the good works which they do that day are not their own"

The passage contrasts cleanliness and destruction of corruption with dirty hands, blocked angelic presence, and ineffective good works.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VI, 3-6. 295 / CHAPTER VI, 7 -VII, I. 297 / Chapter VII. / CHAPTER VII, 2-8. 299; lines 15798-15843 confidence: medium

Dirty hands make good works not one's own; without utterly destroying corruption there is no coming of angels to the body, no steadfastness in religion, and no good work reaches the person.

The passage states that without the destruction of corruption there is no coming of angels to the body, followed by lack of steadfastness in religion.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VI, 7 -VII, I. 297 / Chapter VII. / CHAPTER VII, 2-8. 299 / Chapter VI 1 1.; lines 15846-15877 confidence: medium

A note explains hamemal sin as a secular offence injuring a person or animal who becomes an accuser; the accuser must be satisfied by atonement before confession to the high-priest or renunciation can remove the sin.

The note contrasts hamemal sin, which injures an accuser, with rubanik sin, which affects only the sinner's own soul.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VI. / Chapter VII. / CHAPTER VII, 2-IO. 27 / CHAPTER VII, I I -VIII, 2. 29; lines 4173-4186 confidence: medium

At the north side of the fountain of the sea, two rivers flow out, one eastward and one westward, named Arag and Veh.

Two named rivers flow from the same location, with one going east and one west.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VII, 9-VIII, 3. 301 / CHAPTER VIII, 4-9. 303 / CHAPTER VIII, 10-14. 305 / CHAPTER VIII, 15-22. 307; lines 16131-16194 confidence: high

“Auharmazd will not leave his own creatures unto the evil spirit, unless on the path of non-renunciation.”

The passage says Auharmazd will not leave his own creatures to the evil spirit except on the path of non-renunciation.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VII, I I -VIII, 2. 29 / Chapter VIII. / Chapter IX. / CHAPTER VIII, 3-X, I. 31; lines 4254-4273 confidence: medium

Ten thousand plant kinds keep away ten thousand disease species produced by the evil spirit, and from those plant kinds 100,000 plant species grow forth.

The passage contrasts disease species produced by the evil spirit with plant kinds that keep those diseases away.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VII. / CHAPTER VII, 2-8. 299 / Chapter VI 1 1. / CHAPTER VII, 9-VIII, 3. 301; lines 15880-15962 confidence: medium

Ceremonial worship of those worthy of death, when not performed as renunciation of sin, is described as "demon worship."

Ceremonial worship by those worthy of death, when not done as renunciation of sin, is explicitly identified as demon worship.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VIII, 10-14. 305 / CHAPTER VIII, 15-22. 307 / Chapter IX. / CHAPTER VIII, 2 3- IX, 4. 309; lines 16221-16307 confidence: high

Ceremonial worship in a fire-temple, if not performed rightly, does not reach demons; worship performed incorrectly elsewhere does reach demons. Worship reaches either angels or demons, with no intermediate destination. A note glosses the fire-temple as the dwelling of fires.

The passage explicitly says worship has no medium and reaches either angels or demons, with different outcomes for incorrect worship depending on location.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VIII, 15-22. 307 / Chapter IX. / CHAPTER VIII, 2 3- IX, 4. 309 / CHAPTER IX, 5-9. 311; lines 16310-16388 confidence: high

A cited fifth fargard of the Pason/Pasag Nask declares four kinds of worship of celestial beings: correct Avesta with bad man, faulty Avesta with good man, correct Avesta with good man, and faulty Avesta with bad man.

The fourfold scheme contrasts correct/faulty Avesta with good/bad human participant and assigns different celestial responses to each combination.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VIII, 3-X, I. 31 / Chapter X. / Chapter XI. / CHAPTER X, 2 -XI, 5. 33; lines 4343-4390 confidence: high

The Kayanians and heroes were created in Khvaniras; the good religion of the Mazdayasnians was created there and conveyed to other regions; Soshyans is born there and causes the evil spirit's impotence, resurrection, and future existence.

Soshyans is born in Khvaniras, makes the evil spirit impotent, and causes resurrection and future existence.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER VIII, 3-X, I. 31 / Chapter X. / Chapter XI. / CHAPTER X, 2 -XI, 5. 33; lines 4343-4390 confidence: medium

Among the seven regions, every benefit was created most in Khvaniras; the evil spirit also produced most for Khvaniras because of the superiority seen in it.

The passage says every benefit was created most in Khvaniras, while the evil spirit also produced most there because of its superiority.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter VIII. / IX, 4- / SELECTIONS OF ZAD-SPARAM, VIII, I - IX, 2. I 77 / Chapter IX.; lines 10724-10803 confidence: medium

“Aharman” came “to cattle,” which “struggled against him with all the animals.”

Aharman comes to cattle, and cattle struggle against him with all the animals.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER X, 22-24. 325 / CHAPTER X, 25, 26. 327 / CHAPTER X, 27, 28. 329 / CHAPTER X, 29-32. 331; lines 17194-17283 confidence: medium

The text says mischief from wizards may occur in a dwelling; a cock may be unable to keep it away, the female fowl makes noise to assist the cock, and another cock may be necessary.

The cock is associated with keeping away wizardly mischief and, in the note, opposing demons and wizards.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER X, 22-24. 325 / CHAPTER X, 25, 26. 327 / CHAPTER X, 27, 28. 329 / CHAPTER X, 29-32. 331; lines 17194-17283 confidence: medium

The rule preserves a hedgehog and a safe place in the plain; it cites a Vendidad teaching that a hedgehog voiding urine into an ant's nest kills a thousand ants.

The hedgehog is preserved because it kills ants, and the note links it with destroying the evil spirit's thousands.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter X. / SELECTIONS OF ZA25-SPARAM, IX, 20-X, 5. 1 83 / Chapter XI. / SELECTIONS OF ZAD-SPARAM, X, 6 -XI, 7. 1 85; lines 11047-11123 confidence: high

The Supremely-benefiting glory is lodged in the Behram fire; its power is associated with fire-brightness, purity of place, praise of God, and good works.

The fire-lodged glory struggles with a spiritual fiend and watches witches who harm luminaries and creatures.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XI, 1-4. 335 / CHAPTER XI, 4, 5. S37 / Chapter XII. / CHAPTER XII, 4, 5. 341; lines 17659-17798 confidence: medium

Childbirth is not to be done at night except with fire, stars, or moon as light; the passage says the evil spirit has more predominance over the soul of one who works in the dark.

Childbirth is to occur under fire or celestial light, darkness is linked with predominance of the evil spirit, and fire blocks demons seeking to destroy Zaratusht.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XII, 29-31. 351 / Chapter XIII. / CHAPTER XII, 32 -XIII, 2. 353 / CHAPTER XIII, 3-5. 355; lines 18282-18364 confidence: medium

Three named chapters each have eleven stanzas; eleven spiritual things move within men’s bodies; bodies of men and other creatures are formed of water, fire, and wind.

The passage distinguishes eleven spiritual things moving within men from the material body formed of water, fire, and wind.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XII, 32 -XIII, 2. 353 / CHAPTER XIII, 3-5. 355 / CHAPTER XIII, 6-9. 357 / CHAPTER XIII, 10-15. 359; lines 18454-18545 confidence: medium

Four Yatha-ahu-vairyos of the first Gatha are given so that inferiors become more tolerant of superiors' commands, good thoughts, words, and deeds become more domesticated in the world, and the fiend becomes more powerless.

The four Yatha-ahu-vairyos are said to promote good thoughts, good words, and good deeds while making the fiend more powerless.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XII, 32 -XIII, 2. 353 / CHAPTER XIII, 3-5. 355 / CHAPTER XIII, 6-9. 357 / CHAPTER XIII, 10-15. 359; lines 18454-18545 confidence: medium

Five stanzas of Imam-aa-zam are linked to five comforts and five discomforts of the earth declared in the third fargard of the Vendidad; the note says this is a brief summary of Vendidad III, 1-37, not a quotation.

Five stanzas are connected with five comforts and five discomforts of the earth.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XII, 7-15. 37 / CHAPTER XII, 16-28. / Chapter XIII. / CHAPTER XIII, 2-II. 43; lines 4786-4868 confidence: medium

The Gulf of Sataves is described on the Putik side of the wide-formed ocean; wind drives away stench from Putik, while what is pure and clean enters the wide-formed ocean and Aredvivsur and then flows back to Putik.

The passage contrasts stench or saltness with what is pure and clean, and describes a wind-mediated process by which the pure water goes onward and returns while the stench is driven away.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XII. / CHAPTER XII, 4, 5. 341 / CHAPTER XII, 12-17. 345 / CHAPTER XII, 18-22. 347; lines 17933-18014 confidence: medium

Purifiers are selected for control of ablution and non-ablution, good disposition, truthful speaking, work, and innocence; a Vendidad citation describes the righteous purifier as a true speaker, sacred-text enquirer, ritual performer, and knower of purification formulas.

The passage explicitly frames the purifier's work as important to purity and impurity and to control of ablution and non-ablution.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIII, 3-5. 355 / CHAPTER XIII, 6-9. 357 / CHAPTER XIII, 10-15. 359 / CHAPTER XIII, 16-22. 361; lines 18548-18689 confidence: medium

Repeated formulae are explained as praising righteousness, Auharmazd and archangels, ceremonial worship, sacred feast, Frobak fire, and fire Vazist, while destroying the fiend, evil spirit, and miscreations.

Named repetitions are said to praise righteous or divine beings while destroying the fiend, evil spirit, and miscreations.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIII, 3-5. 355 / CHAPTER XIII, 6-9. 357 / CHAPTER XIII, 10-15. 359 / CHAPTER XIII, 16-22. 361; lines 18548-18689 confidence: high

The twenty stanzas are described as the "twenty judgments between the beneficent spirit and the evil spirit"; on the twentieth repetition the evil spirit becomes confounded.

The Tart-thwa-peresa stanzas are explicitly called twenty judgments between the beneficent spirit and the evil spirit, with the evil spirit becoming confounded after repeated utterance.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIII, 3-5. 355 / CHAPTER XIII, 6-9. 357 / CHAPTER XIII, 10-15. 359 / CHAPTER XIII, 16-22. 361; lines 18691-18729 confidence: high

“The nineteen stanzas of Kam-nemoi-zam ... [are] that every one may so persevere in his own duty ... while those are our nineteen propitiations.”

The passage directly contrasts the strengthening of angels with the increased perishability of the destroyer in connection with propitiatory stanzas.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIII, 3-5. 355 / CHAPTER XIII, 6-9. 357 / CHAPTER XIII, 10-15. 359 / CHAPTER XIII, 16-22. 361; lines 18691-18729 confidence: high

“The two repetitions of Uj-ta-ahmai ... are, one as a retention and embrace of Auharmazd, and one as a destruction of the fiends; and Usta-Ahuremazdam ... in like manner.”

The two repetitions are assigned opposed effects: retention and embrace of Auharmazd, and destruction of fiends.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIII, 50-XIV, I. 369 / CHAPTER XIV, 2-6. 37I / CHAPTER XV, 1-7. 373 / CHAPTER XV, 8-15. 375; lines 19175-19251 confidence: medium

The propitiation of melted metal is described as maintaining habits of the heart so unsullied and pure that dropped melted metal does not burn it.

The pure heart is unharmed by melted metal, while the hearts of the wicked and sinners burn and the people die.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIII, 6-9. 357 / CHAPTER XIII, 10-15. 359 / CHAPTER XIII, 16-22. 361 / CHAPTER XIII, 30-40. 365; lines 18732-18874 confidence: high

Two repetitions of Spenta-mainyu are assigned to laudation of the beneficent spirit and earth; Spentem-Ahurem-mazdam is linked to praise of the beneficent spirit's creatures and destruction of the evil spirit's creatures.

Several recitations are paired so that one praises beneficent beings or Ahuramazd and the archangels, while another destroys the creatures of the evil spirit or the fiends.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIII, 6-9. 357 / CHAPTER XIII, 10-15. 359 / CHAPTER XIII, 16-22. 361 / CHAPTER XIII, 30-40. 365; lines 18732-18874 confidence: medium

Four-line structure is explained by the blessing of the holy occurring four times nightly; Srosh, Bushasp, and Aeshm come to the material world in counted occurrences. Notes identify Srosh as a defending angel, Bushasp as demoness of sloth, and Aeshm as demon of wrath.

The passage says Srosh, Bushasp, and Aeshm come to the material world in a nightly context, and the notes identify Srosh as defending mankind against Bushasp and Aeshm.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XIII. / CHAPTER XII, 32 -XIII, 2. 353 / CHAPTER XIII, 3-5. 355 / CHAPTER XIII, 6-9. 357; lines 18367-18451 confidence: high

The fourteen stanzas of Yatha-aii are explained by seven archangels active for spirit and seven for world, so that they may attain heaven, the home of Auharmazd, archangels, and righteous ones.

The passage distinguishes archangels active for the spirit from archangels active for the world, and the note links them with seven worldly existences.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIV, 14-22. 49 / CHAPTER XIV, 23-29. 51 / Chapter XV. / CHAPTER XIV, 30 -XV, 4. 53; lines 5226-5310 confidence: medium

Auharmazd says that the soul is created before the body, and the body afterward, because the body is created for activity.

Auharmazd says the soul is created before the body, and the pair become human when breath or soul enters them.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIV, 14-22. 49 / CHAPTER XIV, 23-29. 51 / Chapter XV. / CHAPTER XIV, 30 -XV, 4. 53; lines 5226-5310 confidence: medium

Afterward, antagonism rushes into their minds.

After their initial thought, action, and speech, antagonism rushes into their minds.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIV, 23-29. 51 / Chapter XV. / CHAPTER XIV, 30 -XV, 4. 53 / CHAPTER XV, 5-13. 55; lines 5313-5393 confidence: medium

False speech says the evil spirit created water, earth, plants, animals, and other things; through this false speech the two become wicked and their souls are in hell until the future existence.

False speech is associated with the evil spirit and demons; it makes the two figures wicked, places their souls in hell, and later increases demonic power.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XIV, 23-29. 51 / Chapter XV. / CHAPTER XIV, 30 -XV, 4. 53 / CHAPTER XV, 5-13. 55; lines 5313-5393 confidence: medium

Because of gracelessness, the demons become more oppressive, and the pair act with malice toward each other, smiting each other and tearing hair and cheeks.

The passage connects gracelessness with demons becoming more oppressive and the pair attacking one another.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XIV. / CHAPTER XIV, 3-13. 47 / CHAPTER XIV, 14-22. 49 / CHAPTER XIV, 23-29. 51; lines 5133-5201 confidence: medium

Auharmazd addresses the bird Varesha, a bird of prey, saying it does the will of the evil spirit more than his own and slaughters birds, but that without his creation of it the evil spirit would create a worse kite-like being by which no creature would be left alive.

Auharmazd says that he created Varesha despite its harmful nature because otherwise the evil spirit would create a worse form that would leave no creature alive.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XIX. / CHAPTER XIX, 1-6. 391 / CHAPTER XIX, 7- XX, I. 393 / CHAPTER XX, 2-1 1. 395; lines 20005-20092 confidence: high

Men's walks are directed to the abodes of the well-informed, the good, and fires, with reasons of wisdom, renouncing evil, and turning away the spiritual fiend.

The passage repeatedly contrasts good and evil, soul and body, spiritual and worldly existence, truth and deceit, and righteousness and wickedness.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XIX. / JO BUNDAHI5'. / CHAPTER XIX, 14-23. / CHAPTER XIX, 24-34. 75; lines 6083-6136 confidence: high

The water-beaver is created in opposition to the demon in the water.

The passage repeatedly frames animals as created in opposition to demons, wizards, fiends, or noxious creatures.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XIX. / JO BUNDAHI5'. / CHAPTER XIX, 14-23. / CHAPTER XIX, 24-34. 75; lines 6083-6136 confidence: medium

The cock is created in opposition to demons and wizards, cooperates with the dog, and both cock and dog cooperate with Srosh in destroying fiends.

The cock and dog cooperate with Srosh in destroying fiends, and the footnote describes Srosh as protecting the world from demons at night.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XV, 14-24. 57 / CHAPTER XV, 25-31. 59 / Chapter XVI. / Chapter XVII.; lines 5584-5646 confidence: medium

Revelation says fire is produced in five kinds: Berezi-savang before Auharmazd, Vohu-fryan in bodies, Urvazist in plants, Vazist in a cloud opposed to Spenjargak, and Spenist or Vahram fire used in the world.

Vazist is described as a cloud fire opposed to Spenjargak in conflict; a note identifies Spenjarga as a demon.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XV, 25-31. 59 / Chapter XVI. / Chapter XVII. / CHAPTER XVII, 2-7. 63; lines 5649-5731 confidence: medium

The three fires are the whole body of the fire of Vahram and the fire of the world; breathing souls are lodged in them, like the soul that settles in a human body from the spirit-world.

The three fires are described as a body containing breathing souls and are compared to a human body animated by a soul from the spirit-world.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XV, 26-XVI, 2. 379 / Chapter XV I. / CHAPTER XVI, 3-6. 381 / Chapter XVI I.; lines 19462-19499 confidence: medium

In all three days the ceremonial of Srosh is necessary because Srosh can save the soul from the hands of the demons for the three days.

Srosh protects the soul from demons during the vulnerable post-death interval.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XV, 5-13. 55 / CHAPTER XV, 14-24. 57 / CHAPTER XV, 25-31. 59 / Chapter XVI.; lines 5529-5581 confidence: high

Sky, metal, wind, and fire are classified as male; water, earth, plants, and fish as female; the remaining creation as male and female.

The passage divides sky, metal, wind, and fire as male; water, earth, plants, and fish as female; and the rest of creation as male and female.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XVII, 1-6. 383 / CHAPTER XVII, 7-9. 385 / CHAPTER XVII, I O -XVIII, 3. 387 / Chapter XVIII 3.; lines 19666-19710 confidence: high

Revelation says Aeshm rushed into Aharman's presence and declared that he would not go into the world because Auharmazd had produced three things there to which he could do nothing.

Aeshm, identified as a demon and agent of the evil spirit, complains to Aharman that Auharmazd has produced things in the world that he cannot affect.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XVII, 8 -XVIII, 5. 65 / Chapter XVIII. / CHAPTER XVIII, 6 -XIX, I. 6? / Chapter XIX.; lines 5818-5948 confidence: medium

The ass's one horn is hollow and golden, with a thousand branch horns of different forms; with the horn it vanquishes and dissipates vile corruption caused by noxious creatures.

The ass's horn dissipates corruption from noxious creatures, and its staling purifies all sea-water from contamination attributed to the evil spirit's poison.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XVII, I O -XVIII, 3. 387 / Chapter XVIII 3. / C C 2 / CHAPTER XVIII, 4. 389; lines 19753-19791 confidence: medium

"avoid next-of-kin marriage... because I do not know a remedy for it"

Aharman fears or avoids a practice that secures a person in the possession of Auharmazd and the archangels.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XVII. / CHAPTER XVII, 2-7. 63 / CHAPTER XVII, 8 -XVIII, 5. 65 / Chapter XVIII.; lines 5734-5815 confidence: high

The evil spirit formed a lizard in the deep water as an opponent so that it may injure the Hom.

Auharmazd creates guardian fish to keep away the lizard made by the evil spirit, and the fish and lizard remain in contention until the renovation.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XVIII, 6 -XIX, I. 6? / Chapter XIX. / JO BUNDAHI5'. / CHAPTER XIX, 14-23.; lines 5998-6080 confidence: high

Other beasts and birds are created in opposition to noxious creatures and wizards; the crow is called the most precious of precious birds.

The passage explicitly says beasts and birds are created in opposition to noxious creatures and wizards, then lists paired oppositions such as falcon-serpent, magpie-locust, dog-wolf, fox-Khava, ichneumon-snake, vausk-worms, and hedgehog-ants.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XX, 5-9. 77 / CHAPTER XX, 10-19. 79 / CHAPTER XX, 20-30, 81 / CHAPTER XX, 31 -XXI, 2. 8; lines 6554-6645 confidence: high

The spirits of the Arag, Marv, and Veh rivers were dissatisfied and would not flow into the world because they beheld defilement of stagnant water.

The text contrasts holy-water and pollution, describes river spirits troubled by defilement, and says Zaratust will restore wholesomeness by pouring sixfold holy-water.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XXI / CHAPTER XXI, 3-6. 399 / CHAPTER XXI, 7-XXII, 7. 401 / Chapter XXI P.; lines 20283-20377 confidence: medium

Srosh the righteous, smiter of demons, is asked to keep greed, wrath, and want far from the addressee, destroy them, and not seize the addressee as unjust.

Srosh is called the righteous smiter of demons and is asked to keep greed, wrath, and want far from the addressee and destroy them.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXIV, I-I 7. 89 / CHAPTER XXIV, I 8 -XXV, 3. 9 I / Chapter XXV. / CHAPTER XXV, 4-6. 93; lines 6992-7077 confidence: medium

The text states that day and night increase or decrease across seasons; summer day is twice the shortest winter day, winter night twice the shortest summer night, and day/night lengths are measured in Hasars.

Day and night are paired throughout the passage as alternating, inversely measured temporal quantities in summer and winter.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XXIV. / CHAPTER XXIV, I-I 7. 89 / CHAPTER XXIV, I 8 -XXV, 3. 9 I / Chapter XXV.; lines 6925-6989 confidence: medium

The text says to count day before night, because day departs first and night then comes on.

The passage explicitly orders day before night and explains the sequence by day’s departure followed by night’s arrival.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXIX, II -XXX, 5. 12 1 / CHAPTER XXX, 6-1 I. I 23 / CHAPTER XXX, 12-1 9. I25 / CHAPTER XXX, 20-28. I 27; lines 8516-8624 confidence: high

Auharmazd seizes the evil spirit; Vohuman seizes Akoman; Ashavahisht seizes Andar; Shatvairo seizes Savar; Spendarmad seizes Taromat/Naiinghas; Horvadad and Amerodad seize Tairez and Zairich; true-speaking acts against evil-speaking; Srosh acts against Aeshm.

The passage lists Auharmazd and allied beings or qualities seizing corresponding evil opponents, with an editorial note identifying the list as archangels seizing special arch-fiend opponents.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7 / CHAPTER XXVIII, 36-44. I I 3; lines 7891-8025 confidence: medium

The passage states that the evil spirit’s wish is not to be asked about or understood; it also says the evil spirit remains at the distance of certain cries and that Kundak is the steed of wizards.

The passage states that the evil spirit or Aharman wishes not to be asked about or understood, while the note contrasts this with Hormezd’s wish to be understood.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7 / CHAPTER XXVIII, 36-44. I I 3; lines 7891-8025 confidence: medium

New demons arise from new sins, make planets rush in the celestial sphere, and have ringleaders identified as the seven planets, Gokihar’s head and tail, and Mushpar; these ten corrupt the ten worldly creations and act with Aharman’s assistance and crafty nature.

Planetary ringleaders and other fiendish beings corrupt the ten worldly creations and bring calamity, captivity, disease, death, and other evils.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7 / CHAPTER XXVIII, 36-44. I I 3; lines 8027-8065 confidence: medium

In Khvaniras, 'a passage ... is constructed by the power of the spiritual world,' and the places are called 'the beaten tracks of Khvaniras.'

A passage is constructed by the power of the spiritual world during an evil time of violent struggle with the adversary.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXV, 7- 1 4- 95 / Chapter XXVI. / CHAPTER XXVI, I-XXVII, 2. 99 / Chapter XXVII.; lines 7256-7391 confidence: medium

Before the destroyer came, vegetation had no thorn or bark; after he came it became bark-coated and thorny, and antagonism and poison were mixed into vegetation.

The passage describes a before-and-after change in vegetation at the coming of the destroyer, with antagonism mingling into things and plants becoming thorny, bark-coated, and poisonous.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVII, 25-XXVIII, 2. IO5 / Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7; lines 7618-7761 confidence: high

Giving to men who deny the sacred shirt and thread-girdle propitiates Andar, Savar, and Naikiyas; giving to one who upholds walking with one boot propitiates Taprez.

Several improper opinions or practices are said to propitiate demons or Aharman, setting correct religious conduct against demonic powers.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVII, 25-XXVIII, 2. IO5 / Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7; lines 7618-7761 confidence: high

Taprez mingles poison with plants and creatures; the cited saying calls Taprez a frustrater and Zairi a maker of poison; the six are called arch-fiends with other demons cooperating with them.

Named demons embody or produce poison, disobedience, falsehood, malice, wrath, and perversion, opposing the creatures of Auharmazd.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVII, 25-XXVIII, 2. IO5 / Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7; lines 7763-7888 confidence: high

Zarman causes decrepitude or old age; A'ishmak causes disaster and a disturbing whirlwind; Vareno causes illicit intercourse; Bushasp causes slothfulness; Se causes annihilation; Niyaz causes distress.

The passage repeatedly assigns bodily, moral, social, and ritual disorders to named demons and says demonic portions are mingled in human bodies.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVII, 25-XXVIII, 2. IO5 / Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7; lines 7763-7888 confidence: high

Apaosh and Aspenjargak are those who 'remain in contest with the rain.'

Apaosh and Aspenjargak are explicitly said to remain in contest with the rain.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVII, 25-XXVIII, 2. IO5 / Chapter XXV II P. / I06 BUNDAHW. / CHAPTER XXVIII, 3-I5. IO7; lines 7763-7888 confidence: high

The evil spirit is associated with a law of vileness, religion of sorcery, weapons of fiendishness, and perversion of God's works.

The evil spirit is associated with vileness, sorcery, fiendish weapons, and the perversion of God's works.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXVII, I 2-24. IO3 / I04 BUNDAHI,S. / CHAPTER XXVII, 25-XXVIII, 2. IO5 / Chapter XXV II P.; lines 7529-7571 confidence: high

Revelation is cited on the evil-doing of Aharman and demons; it says the evil spirit's evil for Auharmazd's creation can be told by winter, and that his body is like a lizard whose place is filth.

The evil spirit's production of evil is directed against Auharmazd's creation, and his unmercifulness destroys the welfare and creatures that Auharmazd increases.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXX, 6-1 I. I 23 / CHAPTER XXX, 12-1 9. I25 / CHAPTER XXX, 20-28. I 27 / CHAPTER XXX, 29-33. I 29; lines 8627-8681 confidence: medium

The Kiisti formula defeats the resources of the evil spirit and Az; the evil spirit runs back to gloom and darkness through the passage by which he had rushed into the sky.

The evil spirit, opposed to Auharmazd’s renovation, returns to gloom and darkness after defeat.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast CHAPTER XXXII, 8-XXXIII, 3. I45 / CHAPTER XXXIII, 4-11. I47 / CHAPTER XXXIII, I 2 -XXXIV, 4. 1 49 / Chapter XXXIV i.; lines 9623-9671 confidence: medium

After six thousand years, the millennium reigns of Cancer, Leo, and Virgo have elapsed; when the millennium reign comes to Libra, the adversary rushes in and Gayomard lives thirty years in tribulation.

The adversary rushes in when the ordered millennium sequence reaches Libra, after which Gayomard lives in tribulation.
read in the book →
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 3392-3501 confidence: high

All original creations in the world are committed to the constellations; when the destroyer arrives, they overcome the adversary and their persecution, and creatures are saved from adversities.

Constellations are entrusted with creations and are said to overcome the destroyer/adversary so that creatures are saved from adversities.
read in the book →
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: high

Auharmazd performs the spiritual Yazishn ceremony with the archangels in Rapitvin Gah and supplies every means necessary for overcoming the adversary.

Auharmazd performs a spiritual ceremony with archangels and supplies means to overcome the adversary.
read in the book →
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: high

Auharmazd performs the spiritual Yazishn ceremony with the archangels in Rapitvin Gah and supplies every means necessary for overcoming the adversary.

Auharmazd and the archangels prepare to overcome the adversary, while Aharman/the fiend brings evil in the world but will ultimately be overcome.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast FA A A / I40 BUNDAHW. / CHAPTER XXXI, 39 -XXXII, 3. I4I / CHAPTER XXXII, 4-7. I43; lines 9332-9425 confidence: medium

Hushedar, Hushedar-mah, and Soshyans are named as three sons of Zaratusht from Hvov. Zaratusht goes near Hvov three times; each time the seed goes to the ground. Neryosang receives the brilliance and strength of the seed, gives it to Anahid, and Anahid will later blend it with a mother.

Neryosang receives the seed's brilliance and strength, delivers it to Anahid, and guardian spirits protect it from demons.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast I04 BUNDAHI,S. / CHAPTER XXVII, 25-XXVIII, 2. IO5 / Chapter XXV II P. / I06 BUNDAHW.; lines 7574-7615 confidence: high

Auharmazd says he has not rested since creatures were created because he protects them; the evil spirit likewise has not rested because he contrives evil for creatures.

The passage contrasts Auharmazd's continual protection of creatures with the evil spirit's continual contriving of evil for the same creatures.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1 / XXU PAHLAVI TEXTS.; lines 2916-3015 confidence: medium

The glossary lists terms including frashakard as renovation of the universe, fravahar as guardian spirit, ganrak mainok as evil spirit, hazarak as millennium, ristakhez as resurrection, spenak mainok as beneficent spirit, tanu-i pasino as future existence, and tozij-n as retribution.

The glossary lists terms translated as evil spirit and beneficent spirit.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XIX / XX PAHLAVI TEXTS. / INTRODUCTION. XXI / INTRODUCTION. XXIU; lines 729-768 confidence: high

The work begins with the good spirit in endless light and omniscient, the evil spirit in endless darkness with limited knowledge, and both producing creatures that remain apart in a spiritual or ideal state for three thousand years.

The passage contrasts a good spirit in endless light and an evil spirit in endless darkness, and describes the evil spirit's opposition to the good creation.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XIX / XX PAHLAVI TEXTS. / INTRODUCTION. XXI / INTRODUCTION. XXIU; lines 729-768 confidence: high

The evil spirit, encouraged by demons, attacks the good creation; demons fight six classes of creation and cause movement in sky, saltness in water, mountains in earth, withering in plants, and death to the primeval ox and Gayomard.

The demons attack six classes of creation and cause movement in sky, saltness in water, mountains in earth, withering in plants, and death to representative beings.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XVU / INTRODUCTION. XIX / XX PAHLAVI TEXTS. / INTRODUCTION. XXI; lines 641-726 confidence: medium

The earlier part of the work is said to treat the “progressive development of creation under good and evil influences,” though the name Bundahis may not be the original title.

The earlier part of the Bundahis is said to treat the progressive development of creation under good and evil influences.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXI / INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV; lines 1271-1449 confidence: high

The first headings concern Auharmazd's original creation, the evil spirit's antagonism, the nature of creatures from original creation until the end, and the formation of light.

The first heading places Auharmazd's original creation together with the antagonism of the evil spirit, and later headings describe opposition involving the two spirits.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXI / INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV; lines 1271-1449 confidence: high

The headings name the destroyer's rush at creatures, the opposition of the two spirits, arch-fiends opposing celestial angels, and the conflict of the world's creations encountering the evil spirit.

Headings describe the destroyer rushing at creatures, arch-fiends opposing celestial angels, creations encountering the evil spirit, and a sequence of conflicts waged by natural and celestial beings.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1731-1840 confidence: high

Headings describe Ahereman's first breaking into the sky and his coming upon the primeval ox, fire, and Gaiomard, with a heading on the lustre in both spirits.

Ahereman breaks into the sky, approaches primeval beings and fire, distributes noxious creatures, commands demons, and is opposed by Ahuramazd's stars and later annihilated.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1731-1840 confidence: medium

Headings include sky arrangement, mountains, water depressions, rivers, bodily liquids, spiritual rivers, Tehestar destroying noxious creatures distributed by Ahereman, and Zarathost asking Ahuramazd how long those creatures remain.

Tehestar destroys noxious creatures, and Ahuramazd places valiant stars as club-bearers over the heads of demons.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1842-1945 confidence: high

The first part of the Selections consists of sayings about the meeting of beneficent and evil spirits, and its first portion is chiefly a paraphrase of Bundahis chapters I-XVII with some chapters omitted.

The passage explicitly summarizes a meeting and covenant involving two spirits, one beneficent and one evil.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1842-1945 confidence: medium

The passage lists seven contests with sky, water, earth, plants, animals, man, and fire, explaining how these creations were modified after the evil spirit’s incursion.

The passage lists seven contests between the evil spirit and sky, water, earth, plants, animals, man, and fire.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1947-2068 confidence: high

The seventh age is described as an age of adversity when Iran is invaded from the east by demons or idolators with dishevelled hair, causing destruction, misleading survivors, and leaving the religion nearly extinct.

The seventh age is an age of adversity in which demon or idolator hordes invade, destroy much of the nation, mislead survivors, and bring the religion nearly to extinction.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1947-2068 confidence: high

Zaratu^t asks how religion will be restored and demons destroyed; Auharmazd says red-bannered, red-armed, red-hatted fiends will appear in the northwest, drive back earlier demons, and cause a great conflict in which the wicked are destroyed.

Auharmazd describes a great conflict, called one of three great battles of the religions of the world, in which the wicked are so completely destroyed that none pass into the next millennium.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 2071-2167 confidence: medium

Angels assist against evil spirits; Vahram the Varjavand destroys fiendish races, and Peshyotanu becomes supreme high-priest of the Iranian world.

The passage states that angels assist against evil spirits and that Auharmazd sends angels in the later conflict with Azh-i Dahak.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 2169-2279 confidence: medium

One chronology places the last great battle of the demon-races at the end of Zaratuj-t's millennium, says the wicked are destroyed so none pass into the next millennium, and associates the next millennium with Hushe^ar and restoration of the 'good' religion.

A summarized chronology describes a final battle of the demon-races, the destruction of the wicked, and the transition from Zaratuj-t's millennium to Hushe^ar's millennium.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 2169-2279 confidence: high

One chronology places the last great battle of the demon-races at the end of Zaratuj-t's millennium, says the wicked are destroyed so none pass into the next millennium, and associates the next millennium with Hushe^ar and restoration of the 'good' religion.

The passage says the reign of evil precedes Hushe^ar's appearance to restore the 'good' religion, and another chronology says Peshyotanu restores the religion near the end of the millennium.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 2281-2357 confidence: medium

Hushe-dar-mah destroys a terrible serpent accompanying apostasy through divine glory and Avesta formulas, clears noxious creatures, makes wild animals harmless among humans, and the fiends of apostasy and deceit depart as the world becomes delightful and truthful.

Noxious creatures are cleared from the world, wild animals live harmlessly, fiends of apostasy and deceit depart, and mankind abstains from falsehood.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIX / INTRODUCTION. / INTRODUCTION. / INTRODUCTION.; lines 2778-2866 confidence: high

The introduction says the Bundahis offers definite information on a fundamental doctrine and discusses accusations by opponents, including Muhammadan writers and Christians, that the Parsi religion is dualist.

The passage centers on whether Zoroastrianism is dualist, describing Aharman as an evil spirit opposed to Auharmazd while also stressing that Aharman is not omniscient, almighty, ubiquitous, or eternal.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIX / INTRODUCTION. / INTRODUCTION. / INTRODUCTION.; lines 2778-2866 confidence: high

Aharman can produce fiends and demons, and noxious creatures are said to be his.

Aharman is said to produce fiends and demons, and noxious creatures are said to be his.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast OBSERVATIONS. / BAHMAN YA5T. / Chapter I. / CHAPTER I, 2-6. 19;; lines 11278-11335 confidence: medium

Gold period: the speaker and addressee converse; King Vijtasp accepts the religion and demolishes demon figures, while the demons themselves remain.

Demon figures are demolished while demons remain, and a later mixed-iron period is identified with an evil sovereignty of demons near the end of Zaratusht's millennium.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast OBSERVATIONS. / BAHMAN YA5T. / Chapter I. / CHAPTER I, 2-6. 19;; lines 11278-11335 confidence: medium

The commentary declares that accursed Mazdik son of Bamd... is opposed to the religion, comes into notice, and causes disturbance among those in the religion of God.

Mazdik is described as opposed to the religion and as causing disturbance among those in the religion of God.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast OBSERVATIONS. / Chapter I. / BUNDAHIS-. / CHAPTER I, 3-10.; lines 3171-3207 confidence: high

Both spirits are limited; the finite and infinite are in Auharmazd's creation and in the covenant of both spirits; Auharmazd's creatures have everlasting sovereignty in the future existence, while Aharman's creatures perish when it occurs.

The passage contrasts Auharmazd and Aharman, their respective creatures, their knowledge, and their future outcomes.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast OBSERVATIONS. / SELECTIONS / ZAZ?-S PARAM. / Chapter I.; lines 9789-9867 confidence: high

The material is called the Selections of Zaz-sparam, son of Yudan-Yim; the sayings are offered in propitiation of the creator Auharmazd and sacred beings and concern the meeting of the beneficent and evil spirits.

The passage explicitly contrasts light above and darkness below, places Auharmazd in light and Aharman in darkness, and frames their meeting as beneficent spirit versus evil spirit.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast P- 332). / CHAPTER XIII, 50-XIV, I. 369 / CHAPTER XIV, 2-6. 37I / CHAPTER XV, 1-7. 373; lines 19098-19172 confidence: medium

Whoever has learned and exercised care for all seven creations acts and pleases well; that person's soul does not come into the possession of Aharman and demons, and this care is also care for the seven archangels.

The passage contrasts care for the seven creations and seven archangels with the soul coming into the possession of Aharman and demons.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS / ZAZ?-S PARAM. / Chapter I. / SELECTIONS OF ZAD-SPARAM, I, 4-1 4. I 57; lines 9870-9942 confidence: high

Auharmazd perceives that Aharman returns to his requisite darkness, and the passage says much-diffused poison gives rise to endless strife.

The passage contrasts Auharmazd as all goodness without vileness with Aharman as all vileness without goodness, and frames renovation as warfare over the enemy.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAD-SPARAM, I, 1 5-24. 1 59 / SELECTIONS OF ZAZ)-SPARAM, I, 25- II, 6. 161 / Chapter II. / SELECTIONS OF ZAD-SPARAM, II, 7-IV, I. 1 6; lines 10116-10132 confidence: medium

"he (Aharman) came up to the fire, and mingled darkness and smoke with it"

Aharman mingles darkness and smoke with fire, bringing opposing qualities into contact.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAD-SPARAM, I, 4-1 4. I 57 / SELECTIONS OF ZAD-SPARAM, I, 1 5-24. 1 59 / SELECTIONS OF ZAZ)-SPARAM, I, 25- II, 6. 161 / Chapter II.; lines 10028-10113 confidence: high

Aharman comes at noon to the frontier of the sky; the sky fears him, and he enters scorching and burning.

Aharman enters successive parts of creation and causes fear, burning, darkness, withering, and assault.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAD-SPARAM, II, 7-IV, I. 1 6 / Chapter III. / Chapter IV. / SELECTIONS OF ZAZ)-SPARAM, IV, 2-8. 1 65; lines 10200-10285 confidence: high

Jupiter is life toward the creatures because it is within the control of the luminaries, while Saturn is death toward the creatures; both are in supremacy at the beginning of the creatures.

The passage explicitly contrasts Jupiter as life toward creatures with Saturn as death toward creatures, and later describes Saturn’s victory over Jupiter.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAD-SPARAM, IX, 3- 10. I 79 / Chapter X. / SELECTIONS OF ZA25-SPARAM, IX, 20-X, 5. 1 83 / Chapter XI.; lines 11021-11044 confidence: medium

“As he (Aharman) came seventhly to fire, which was all together against him, the fire separated into five kinds” and the five names are then listed.

The passage explicitly describes fire as being altogether against Aharman when he comes to it.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZAZ)-SPARAM, IV, 2-8. 1 65 / Chapter V. / Chapter VI. / SELECTIONS OF ZAZ)-SPARAM, V, 5-VI, 7. 1 69; lines 10362-10437 confidence: high

After noxious creatures die and their poison mixes with earth, Tistar descends into the ocean to destroy the poison; Apaosh meets him, and Tistar is afraid in the first contest and applies to Auharmazd.

Tistar descends into the ocean, is met by Apaosh the demon, receives power from Auharmazd, and drives Apaosh away from the ocean sources.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast THE ORIGINAL CREATION. / OBSERVATIONS. / Chapter I. / BUNDAHIS-.; lines 3127-3168 confidence: high

“the region of light is the place of Auharmazd, which they call ‘endless light’”; the passage also names the omniscience and goodness of Auharmazd.

The passage explicitly treats two spirits together and contrasts Auharmazd in endless light, associated with goodness and permanence, with Aharman in darkness and the abyss, associated with destruction.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast THE PROPER AND IMPROPER. / MISCELLANY OF TRADITIONAL MEMORANDA. / OBSERVATIONS. / Chapter I.; lines 13152-13229 confidence: medium

The cited explanation says Agerept, Avoirist, Areduj, Khor, Bazai, and Yat can also name good works performed in like proportions and called by names of weights and measures.

The cited note contrasts named sins with good works that can be performed in corresponding proportions.
read in the book →
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: high

An Assyrian dwelling is described as a place where Assyrian people are slain and the abode is destroyed; some call it a lurking-place of demons.

The passage contrasts the countries of Iran created by Auharmazd with demons, the race of Wrath, and invading armies entering or threatening those countries.
read in the book →
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

Some say the fire Vimasp is on a deep lake with medicinal water opposed to demons; the passage adds that it may be used anew and become shining in the countries of Iran.

The fire Vimasp is linked with a deep lake whose medicinal water is opposed to demons, and the fire is said to be usable anew and shining in Iran.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast XX PAHLAVI TEXTS. / INTRODUCTION. XXI / INTRODUCTION. XXIU / XXIV PAHLAVI TEXTS.; lines 771-813 confidence: high

The Damda^^ Nask is described as explaining spiritual existence and heaven, good and evil, material existence, sky and earth, and what Auharmazd produced in water, fire, vegetation, men, quadrupeds, reptiles, and birds.

The Damda^^ Nask contents are described as explaining good and evil among cosmological topics.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast XXU PAHLAVI TEXTS. / THE ORIGINAL CREATION. / OBSERVATIONS. / Chapter I.; lines 3091-3124 confidence: high

"Auharmazd's original creation and the antagonism of the evil spirit"

The passage frames original creation together with the antagonism of the evil spirit, while also describing Auharmazd as supremely good.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast XXX PAHLAVI TEXTS. / INTRODUCTION. XXXI / INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS.; lines 1225-1268 confidence: medium

The writing of the Bundahis is said to have been set going by the coming of the Arabs to Iran; their heterodoxy and ignorance are attributed to not understanding the mysteries of Kayan orthodoxy and those revered by upholders of the religion.

The passage repeatedly contrasts Kayan orthodoxy and orthodox worship with heterodoxy, ignorance, dubious thinking, and evil times.
read in the book →
Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast ZAZ?-S PARAM. / Chapter I. / SELECTIONS OF ZAD-SPARAM, I, 4-1 4. I 57 / SELECTIONS OF ZAD-SPARAM, I, 1 5-24. 1 59; lines 9945-10025 confidence: high

Auharmazd produces the creature Time (zorvin), described as unrestricted, to aid the celestial sphere and make his creatures moving, distinct from Aharman's creatures.

The passage contrasts Auharmazd and Aharman, Auharmazd's creatures and Aharman's creatures, and lights and glooms at a place of strife.
read in the book →
The Zend-Avesta, Part I: The Vendidad AT THE CLARENDON PRESS / CONTENTS. / Chapter I. / INTRODUCTION.; lines 69-229 confidence: high

"Fargard I. An enumeration of sixteen lands created by Ahura Mazda, and of as many plagues created in opposition by angra mainyu"

Fargard I is summarized as sixteen lands created by Ahura Mazda and corresponding plagues created in opposition by Angra Mainyu.
read in the book →
The Zend-Avesta, Part I: The Vendidad CHAPTER I. / INTRODUCTION, I. XV / XVI VENDIDAD. / INTRODUCTION, I. XV11; lines 727-810 confidence: low

The passage discusses the claim that a Persian demon name is related to the Latin 'Deus'; it says the word means demon in Persia and the contrary in India, and treats the radical difference as evidence of independence.

The passage says a word meaning demon in Persia means the contrary in India, marking an opposition between the two religious systems.
read in the book →
The Zend-Avesta, Part I: The Vendidad CHAPTER V. / XC VENDIDAD. / INTRODUCTION, V. XC1 / XC1V VENDIDAD.; lines 4430-4480 confidence: medium

Many diseases might be cured by spells and Barashnum washing; contagious disease is said to require the same treatment as uncleanness, with the sick man excluded until cured and cleansed according to rites.

The passage repeatedly distinguishes clean and unclean persons and objects and assigns the unclean to separation or exclusion.
read in the book →
The Zend-Avesta, Part I: The Vendidad CONTENTS. IX / THE CLEANSING 133 / SEVERAL OBJECTS I38 / DIFFERENT RELATIVES; lines 346-394 confidence: medium

Fargard XIII is listed as 'The Dog'; subsections mention the dog of Ormazd, the dog of Ahriman, Vanghapara as the hedge-hog, and Zairimyangura as the tortoise.

The contents list a unit on 'the dog of Ormazd and the dog of Ahriman'.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD I. / FARGARD I. / FARGARD I. / FARGARD I.; lines 5345-5396 confidence: high

Ahura Mazda created the strong, holy Aakhra; Angra Mainyu, described as all death, counter-created by witchcraft the burning of corpses.

The passage repeatedly pairs Ahura Mazda's creation of good lands with Angra Mainyu's hostile counter-creation of evils.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD I. / FARGARD I. / FARGARD I. / IO VENDIDAD.; lines 5399-5447 confidence: medium

“Angra Mainyu, who is all death,” counter-created “winter, a work of the Daevas.”

The passage says Angra Mainyu counter-created winter by witchcraft and calls it a work of the Daevas.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD II. 1 9 / FARGARD III. 2 1 / FARGARD III. 23 / FARGARD III. 25; lines 6103-6193 confidence: medium

Ahura Mazda says a fourth place where the Earth feels sorest grief is where there are many burrows of the creatures of Angra Mainyu; the note identifies these as Khrafstras.

Ahura Mazda speaks the law; Angra Mainyu's creatures mark a grievous place; Nasu/Druj defiles from the corpse; Fire is named as the son of Ahura Mazda in purity boundaries.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD II. I J / FARGARD II. 1 9 / FARGARD III. 2 1 / FARGARD III. 23; lines 6011-6100 confidence: medium

Ahura Mazda answers that Earth is happy where a faithful person erects a house with priest, cattle, wife, children, and good herds within.

The sequence contrasts happy places of thriving household, cultivation, herds, and dung with grief-stricken places associated with Arezura, fiends, burials, and Dakhmas with corpses.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD III. 2 1 / FARGARD III. 23 / FARGARD III. 25 / FARGARD III. 2J; lines 6196-6281 confidence: medium

At the named age, a strong, vigorous, skilful man is to flay and behead him on the top of the mountain; the corpse is delivered to greedy ravens with words declaring his repentance and remission or absolution.

A person rejoices the Earth by filling burrows belonging to creatures of Angra Mainyu, while the corpse-eating creatures in the prior scene are said to be made by Ahura Mazda.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD III. 23 / FARGARD III. 25 / FARGARD III. 2J / FARGARD III. 29; lines 6284-6371 confidence: high

As barley and corn come forth and are ground, the Daevas start up, faint, and groan; when wheat comes forth, they are destroyed and beaten from the house, and plenty of corn is like red-hot iron in their throats.

The Daevas are progressively weakened, made to groan, destroyed, and beaten away when barley, corn, and wheat come forth.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD IV. 4 1 / FARGARD IV. 43 / FARGARD IV. 45 / FARGARD IV. 47; lines 7132-7234 confidence: medium

The deed is knowingly lying while confronting brimstoned, golden, truth-knowing water, with an appeal to Rashnu and a lie to Mithra; notes identify it as taking a false oath and describe the oath water as containing incense, brimstone, and molten gold.

The passage juxtaposes truth-knowing water and Rashnu, identified as god of truth, with a knowing lie to Mithra.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD IV. 45 / FARGARD IV. 47 / FARGARD V. 49 / FARGARD V. 5 I; lines 7331-7427 confidence: medium

Ahura Mazda says water kills no man; Asto-vidhotu ties the noose, Vaya carries him off, flood moves the body, birds feed upon it, and chance moves it here or there.

The answers deny that water and fire kill, and the note explains that the killer is the demon of Death and Fate rather than fire or water.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD IX. 119 / FARGARD IX. 121 / FARGARD IX. 123 / FARGARD IX. I 25; lines 10757-10848 confidence: medium

The formula asks Mazda and Armaiti Spenta to keep the speakers from their hater and commands the fiendish Druj, the brood of the fiend, and the world of the fiend to perish or rush away northward, no longer bringing death to the living holy world.

The speech contrasts the living world of the holy spirit with the fiendish Druj, the brood of the fiend, and the world of the fiend.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD IX. I 25 / FARGARD IX. I 27 / FARGARD IX. I 29 / I30 VENDIDAD.; lines 10988-11029 confidence: medium

Zarathustra asks how to fight the Druf and Nasu from the dead; Ahura Mazda answers to say Gathic words aloud twice, thrice, and four times, and the Druj will fade away with several similes.

The Druf and Nasu are described as coming from the dead against the living, while prescribed sacred words oppose them.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD IX. I 27 / FARGARD IX. I 29 / I30 VENDIDAD. / FARGARD IX. I3I; lines 11032-11114 confidence: medium

Ahura Mazda tells Spitama Zarathustra that the Druj Nasu becomes stronger, and that sickness, death, and the fiend’s work become stronger than before.

The passage contrasts the Druj Nasu and the fiend’s work with birds of the beneficent spirit and holy Sraosha in the context of corpse pollution and cleansing.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD IX. I 29 / I30 VENDIDAD. / FARGARD IX. I3I / FARGARD X. I 33; lines 11117-11203 confidence: medium

Zarathustra asks Ahura Mazda how to fight the Druj who from the dead rushes upon and defiles the living.

A holy divine instructor prescribes words that expel Angra Mainyu and defilement from the holy world and its communities.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD IX. I3I / FARGARD X. I 33 / FARGARD X. I 35 / I 26 VENDIDAD.; lines 11248-11338 confidence: high

After the fourfold recitation, fiend-smiting and most-healing words are spoken to drive away Aeshma and Akatasha from house, borough, town, land, defiled bodies, authorities, and the holy world.

The passage repeatedly presents spoken Gathic words and formulas as driving away, smiting down, or standing against named daevas, Angra Mainyu, and corpse-defilement.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD V. 53 / FARGARD V. 55 / FARGARD V. 57 / FARGARD V. 59; lines 7712-7798 confidence: medium

Ahura Mazda says the dead wicked two-footed Ashemaogha defiles no more than a long-dead frog with dried-up venom, though while alive he directly and indirectly defiles the creatures of the good spirit.

The Ashemaogha defiles and harms while alive, but the passage repeatedly says he will not do these things when dead.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD V. 59 / FARGARD V. 6 1 / VIII. / FARGARD V. 63; lines 7890-7983 confidence: medium

A question asks how long, after the three nights, she shall sit confined and live separated from the worshippers of Mazda in seat, food, and clothing.

The woman is explicitly separated from the worshippers of Mazda as to seat, food, and clothing for a prescribed time.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD V. 6 1 / VIII. / FARGARD V. 63 / FARGARD V. 65; lines 7986-8167 confidence: medium

Whoever throws clothing on a dead body is not pious, has no place in the happy realm, and goes to the world of fiends, the dark realm, by his own deeds and soul.

The passage contrasts a happy realm with the dark world of fiends as possible post-mortem outcomes.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD V. 65 / FARGARD VI. 69 / YEN DI DAD. / FARGARD VI. 7 I; lines 8265-8347 confidence: medium

Question about what part of well water the Druj Nasu defiles; Ahura Mazda answers that as long as the corpse remains in the water, the water is unclean and unfit to drink, and the corpse must be removed and laid on dry ground.

The passage repeatedly contrasts water that is unclean and unfit to drink with water that becomes clean and drinkable after prescribed actions.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VII. 75 / FARGARD VII. 77 / FARGARD VII. 79 / FARGARD VII. 8 I; lines 8741-8832 confidence: medium

The fragment says that in a "fierce, mischievous winter" the Druj Nasu rushes upon them, takes hold even to the nails, and they are unclean forever.

The passage repeatedly contrasts permanent uncleanness from the Nasu and possible cleansing of contaminated materials through prescribed acts.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VII. 85 / S6 VENDIDAD / VIII. / FARGARD VII. 87; lines 9016-9187 confidence: medium

The passage says the two spirits will not wage war for his soul; when he enters the blissful world, the stars, moon, sun, and Ahura Mazda rejoice, greeting him as one who has passed from the decaying world into the undecaying one.

The passage states that the two spirits will not wage war for the person's soul, and that he enters the blissful world where celestial bodies and Ahura Mazda rejoice.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VII. 85 / S6 VENDIDAD / VIII. / FARGARD VII. 87; lines 9016-9187 confidence: high

Zarathustra asks where the fiends and troops of fiends rush together, and Ahura Mazda answers that Dakhmas built on the face of the earth and bearing corpses are that place.

Dakhmas are identified as the place where fiends gather, eat corpses, void filth, and from which infection and diseases arise.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VII. 9 I / FARGARD VIII. 93 / FARGARD VIII. 95 / FARGARD VIII. 97; lines 9483-9568 confidence: medium

A way used for dog carcasses or human corpses is asked about; Ahura Mazda answers that it cannot be passed again by flocks, herds, men, women, Fire the son of Ahura Mazda, consecrated baresma, or the faithful.

The passage contrasts sacred authorities and objects—Ahura Mazda, Fire, baresma, the faithful, and priestly words—with the Druj Nasu and foul Khrafstra-like imagery.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VIII. / FARGARD VIII. IO5 / I06 VENDIDAD. / FARGARD VIII. 107; lines 9932-9975 confidence: medium

The sequence continues: water reaching the right nipple leads the Nasu to the left nipple; from left nipple to right rib; from right rib to left rib; and from left rib to right hip.

The body-part sequence alternates right and left nipples, ribs, and hips before reaching the sexual parts.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VIII. 101 / FARGARD VIII. / FARGARD VIII. IO5 / I06 VENDIDAD.; lines 9887-9929 confidence: medium

Ahura Mazda says the Drug Nasu rushes upon the left ear, and then answers that when the good waters reach the left ear, the Drug Nasu rushes upon the right shoulder.

The passage repeatedly contrasts the good waters reaching the body with the Drug Nasu rushing away to another location.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VIII. 107 / I08 VENDIDAD. / FARGARD VIII. 1 09 / VIII.; lines 10096-10190 confidence: medium

If a man piously brings sweet-smelling wood to the fire, wherever the wind brings its perfume, Fire, the son of Ahura Mazda, goes and kills thousands of unseen Daevas, fiends, brood of darkness, Yatus, and Pairikas.

When sweet-smelling wood is piously brought to the fire and its perfume is carried by the wind, Fire, son of Ahura Mazda, kills unseen Daevas, fiends, the brood of darkness, Yatus, and Pairikas.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VIII. 115 / FARGARD VIII. I 1 7 / FARGARD IX. 119 / FARGARD IX. 121; lines 10561-10655 confidence: medium

“Then thou shalt draw a furrow all around with a metal knife.”

The furrow or kesh is drawn with a metal knife and spells; the note says it besieges the fiend or entrenches man, and here confines the Drug inside the boundary.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VIII. 93 / FARGARD VIII. 95 / FARGARD VIII. 97 / FARGARD VIII. 99; lines 9571-9616 confidence: high

"Teach me clearly thy rules for this world and for the next, that Sraosha may come with Vohu-mano and help whomsoever thou pleasest."

The passage contrasts the holy world and living world of the holy spirit with the fiendish Druj, the brood of the fiend, and the world of the fiend.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VIII. 97 / FARGARD VIII. 99 / IOO VENDIDAD. / FARGARD VIII. 101; lines 9663-9744 confidence: medium

Ahura Mazda says the deed has no atonement forever, then states that if the sinner is not taught in the law of Mazda, the law takes the sin away when he confesses and resolves not to repeat forbidden deeds.

The passage contrasts the sin-removing law of Mazda with the category of Daeva, Daeva-worshipper, and unseen Daeva after death.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VIII. I 1 7 / FARGARD IX. 119 / FARGARD IX. 121 / FARGARD IX. 123; lines 10658-10754 confidence: medium

The unclean one is told to repeat a formula.

The passage describes words that weaken the Drug and smite Angra Mainyu, Aeshma, the Mazainya fiends, and all fiends.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD VIII. IO5 / I06 VENDIDAD. / FARGARD VIII. 107 / I08 VENDIDAD.; lines 9978-10019 confidence: medium

Question about where the Druj Nasu rushes when the good waters reach the sexual parts; Ahura Mazda answers that it rushes to the right thigh.

The wording contrasts the action of the good waters with the movement of the Druj Nasu away to successive locations.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD X. I 33 / FARGARD X. I 35 / I 26 VENDIDAD. / I38 VENDIDAD.; lines 11341-11438 confidence: medium

The passage asks Mazda and Armaiti Spenta to keep the speakers from their hater and commands the fiendish Druj to perish away to the regions of the north, so as not to give death to the living world of the holy spirit.

The passage contrasts good things made by Mazda and the holy principle with fiend, Druj, hater, and Nasu, and prescribes fiend-smiting words.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XI. H; / FARGARD XII. I 45 / I46 VENDIDAD. / FARGARD XII. 147; lines 11781-11862 confidence: medium

If the master or mistress of the house dies, Ahura Mazda says the stay is six months for the righteous and a year for sinners.

For each kinship death case, the passage gives a shorter duration for the righteous and a longer duration for sinners.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XII. 147 / FARGARD XII. 149 / FARGARD XIII. I 5 I / FARGARD XIII. 153; lines 12049-12134 confidence: high

Question asks which evil creature kills thousands of creatures of the good spirit from midnight until sunrise; Ahura Mazda identifies the daeva Zairimyangura/Zairimyaka.

Zairimyangura/Zairimyaka is described as a creature of the evil spirit that kills creatures of the good spirit.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XII. 149 / FARGARD XIII. I 5 I / FARGARD XIII. 153 / FARGARD XIII. 155; lines 12137-12226 confidence: medium

The penalty is extended to several named dog or animal categories and to any kind of dog except the water dog; notes identify some terms as lynx, weasel, fox, and beaver, and say the fox fights the demon Khava.

Notes in the passage describe the fox as part of the good creation because it fights a demon, and describe the Vohunazga dog as catching Khrafstras and smiting the Nasu.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XII. I 45 / I46 VENDIDAD. / FARGARD XII. 147 / FARGARD XII. 149; lines 11865-11951 confidence: medium

For the death of one's male or female cousin, Ahura Mazda answers: fifteen days for the righteous and thirty days for sinners.

The passage gives paired righteous/sinner durations for cousin, cousin's child, and cousin's grandchild deaths, with decreasing durations by kinship distance and longer durations for sinners.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 2 I I / KARGARD XIX. 2M / FARGARD XIX. 215 / FARGARD XIX. 21 7; lines 15120-15218 confidence: medium

The passage names Spenaghra as smitten, calls for cooked meat and boiling milk offerings, and commands sacrifice to holy Sraosha so he may smite Kuwda.

Merezu is called the greatest seat of battle in the creation of the two spirits, and the passage contrasts holy Sraosha and Zarathustra with Daevas and Angra Mainyu.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 203 / FARGARD XIX. 205 / FARGARD XIX. 207 / FARGARD XIX. 209; lines 14689-14789 confidence: medium

Zarathustra says that Vohu-mano is directly and indirectly defiled and that the Daevas defile him from bodies smitten by the Daevas, then asks that Vohu-mano be made clean.

The Daevas are named as defilers, while Ahura Mazda gives the means by which the defilement is cleansed through prescribed ritual materials and words.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 205 / FARGARD XIX. 207 / FARGARD XIX. 209 / FARGARD XIX. 2 I I; lines 14792-14881 confidence: medium

The fiend Vizaresha carries wicked Daeva-worshippers' souls in bonds; the soul enters the way made by Time, open to both wicked and righteous.

The soul's way is said to be open both to wicked and righteous, while the supplied commentary distinguishes the fate of righteous and wicked persons at death.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 207 / FARGARD XIX. 209 / FARGARD XIX. 2 I I / KARGARD XIX. 2M; lines 14884-15003 confidence: medium

Vohu-mano rises from his golden seat and asks the holy one how he has come from the decaying world into the undecaying one.

Vohu-mano contrasts the decaying world with the undecaying one, and the passage contrasts righteous souls and wicked Daevas.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 21 7 / FARGARD XX. 210. / FARGARD XX. 221 / FARGARD XXI.; lines 15415-15504 confidence: high

Protective prayers ask Mazda for law and protection, name Atar, Vohumano, Sraosha, and Armaiti Spenta as helpers, and command the fiend and Druf to perish to the northern regions so as not to give death to the living holy world.

The prayers oppose Mazda, Atar, Vohumano, Sraosha, and Armaiti Spenta to the fiend, Druf, and death-dealing forces.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XIX. 215 / FARGARD XIX. 21 7 / FARGARD XX. 210. / FARGARD XX. 221; lines 15316-15412 confidence: medium

Angra Mainyu is said to have created infection by witchcraft against the bodies of mortals.

The passage contrasts Angra Mainyu’s creation of disease and infection with Ahura Mazda’s descent of healing plants; the note says the plants were created to oppose diseases created by Ahriman.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XV. I 77 / FARGARD XV. I 79 / FARGARD XVI. / FARGARD XVI. I 8; lines 13468-13554 confidence: medium

A woman who still sees blood remains in the place of infirmity through successive nights; after nine nights, the passage says this is a work of the Daevas for their worship and glorification.

The woman remains secluded while seeing blood, and after nine nights the continued blood is described as a work of the Daevas.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XV. I 77 / FARGARD XV. I 79 / FARGARD XVI. / FARGARD XVI. I 8; lines 13468-13554 confidence: medium

The directions require killing two hundred corn-carrying ants in summer, or two hundred other Khrafstras made by Angra Mainyu in winter.

After the washing directions, the passage prescribes killing Khrafstras, including creatures described as made by Angra Mainyu.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVI. / FARGARD XVI. I 8 / FARGARD XVII. 1 85 / FARGARD XVII. I 87; lines 13651-13737 confidence: medium

Neglecting lawful rites produces Daevas in the earth and Khrafstras called lice, which eat corn and clothing.

Lawful rites, piety, holiness, fiend-smiting words, and the friend-of-holiness bird are set against Daevas and Mazainya Daevas.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVII. 1 85 / FARGARD XVII. I 87 / FARGARD XVIII. 1 89 / FARGARD XVIII. I9I; lines 13839-13923 confidence: medium

Zarathustra asks what makes Death increase; Ahura Mazda answers: wrong law and three years without sacred girdle, Gathas, or good waters.

The passage explicitly links wrong law and neglect of sacred practices to the increase of the unseen power of Death.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVII. I 87 / FARGARD XVIII. 1 89 / FARGARD XVIII. I9I / FARGARD XVIII. 193; lines 13926-14017 confidence: high

“good thoughts, good words, and good deeds” are contrasted with “bad thoughts, bad words, and bad deeds.”

The passage explicitly contrasts three excellent things—good thoughts, good words, good deeds—with three abominable things—bad thoughts, bad words, bad deeds.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. 1 89 / FARGARD XVIII. I9I / FARGARD XVIII. 193 / FARGARD XVIII.; lines 14020-14118 confidence: high

An unnamed female voice urges the man to sleep; the passage commands perseverance in good thoughts, good words, and good deeds and slackness in bad thoughts, bad words, and bad deeds.

The passage explicitly opposes good thoughts, good words, and good deeds to bad thoughts, bad words, and bad deeds.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. 1 89 / FARGARD XVIII. I9I / FARGARD XVIII. 193 / FARGARD XVIII.; lines 14020-14118 confidence: high

Sraosha, with club uplifted, asks the wretched and wicked Druj whether she bears offspring without any male; the Druj denies this.

The Druj says males make her conceive progeny, and the first named is a man who refuses to give from his riches to one of the faithful.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. 1 89 / FARGARD XVIII. I9I / FARGARD XVIII. 193 / FARGARD XVIII.; lines 14020-14118 confidence: medium

Sraosha, with club uplifted, asks the wretched and wicked Druj whether she bears offspring without any male; the Druj denies this.

Sraosha confronts and questions the wicked Druj with a club uplifted against her.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. 1 97 / FARGARD XVIII. I 99 / FARGARD XVIII. 201 / FARGARD XIX. 203; lines 14396-14497 confidence: high

“From the region of the north... rushed Angra Mainyu... ‘Drug, rush down upon him! destroy the holy Zarathustra!’”

Angra Mainyu commands a death-demon to destroy holy Zarathustra, who resists through sacred speech and Mazda-worshipping declarations.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. 193 / FARGARD XVIII. / FARGARD XVIII. 1 97 / FARGARD XVIII. I 99; lines 14207-14296 confidence: high

Ahura Mazda invites the upright one to ask him. Zarathustra asks who grieves and pains him most. Ahura Mazda answers that it is the Cahi, who goes after faithful and unfaithful, Mazda-worshippers and Daeva-worshippers, wicked and righteous.

Ahura Mazda's speech juxtaposes faithful and unfaithful, worshippers of Mazda and worshippers of the Daevas, wicked and righteous.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. 201 / FARGARD XIX. 203 / FARGARD XIX. 205 / FARGARD XIX. 207; lines 14593-14686 confidence: high

Zarathustra asks how to free the world from the Druj and Angra Mainyu, drive away direct and indirect defilement, remove the Nasu from Mazda-worshippers' house, and cleanse faithful men and women.

The passage opposes the Druj, Angra Mainyu, Nasu, and fiends to Ahura Mazda, the good law, and invoked beneficent powers and deities.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. I 99 / FARGARD XVIII. 201 / FARGARD XIX. 203 / FARGARD XIX. 205; lines 14500-14590 confidence: high

The Drug, called guileful, tells baneful Angra Mainyu that there is no way to kill Zarathustra because his glory is great.

The passage sets Zarathustra against Angra Mainyu, the Daevas, and related evil beings, with explicit language of striking and repelling evil creation.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XVIII. I9I / FARGARD XVIII. 193 / FARGARD XVIII. / FARGARD XVIII. 1 97; lines 14121-14204 confidence: medium

Sraosha, holy and tall-formed, asks the Druj with uplifted club who the second of her males is; she answers that it is the man who lets urine fall along the upper forepart of his foot.

The passage repeatedly opposes holy Sraosha to the wicked, guileful Druj, and presents ritual or pious counteractions as destroying the Druj's conceived progeny.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XXI. / VII, 59)- / FARGARD XXI. 2 25 / FARGARD XXI. 22 7; lines 15605-15692 confidence: medium

Vouru-kasha is called the gathering place of waters; waters are commanded to rise, go up the aerial way, descend to earth, and roll along; Ahura Mazda is said to have made everything grow.

Ahura Mazda and the gods are linked with path, way, growth, waters, and light, while Angra Mainyu is linked with disease, rottenness, infection, and witchcraft against mortal bodies.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XXI. 2 25 / FARGARD XXI. 22 7 / FARGARD XXII. 2 29 / FARGARD XXII. 23 I; lines 15800-15890 confidence: medium

Ahura Mazda calls Nairyo-sangha the herald and tells him to go to Airyaman's mansion; Ahura Mazda calls himself the Maker of all good things and describes the mansion as beautiful, shining, and seen afar.

Angra Mainyu produces many diseases by witchcraft, while Ahura Mazda seeks healing from Airyaman through a divine herald.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XXI. 22 7 / FARGARD XXII. 2 29 / FARGARD XXII. 23 I / FARGARD XXII. 233; lines 15893-15984 confidence: high

Ahura Mazda, called the Holy One and Maker of all good things, says he made a beautiful, shining mansion seen afar.

The passage contrasts Ahura Mazda, maker of good things, with Angra Mainyu, the witchcraft-working creator of disease, and presents Airyaman's healing rite as driving away what Angra Mainyu created.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XXII. 2 29 / FARGARD XXII. 23 I / FARGARD XXII. 233 / FARGARD XXII. 235; lines 15987-16021 confidence: high

Airyaman is asked to smite diseases, deaths, Yatus, Pairikas, and wicked 6ainis.

The passage contrasts holy/divine helpers with diseases, deaths, fiends, Yatus, Pairikas, and other hostile beings to be smitten or banished.
read in the book →
The Zend-Avesta, Part I: The Vendidad FARGARD XXII. 2 29 / FARGARD XXII. 23 I / FARGARD XXII. 233 / FARGARD XXII. 235; lines 15987-16021 confidence: medium

Mazda and Armaiti Spenta are asked to keep the speakers from their hater, and the fiendish Druf/Dru£, the brood and world of the fiend are ordered to perish to the regions of the north and no longer bring death to the living world of the holy spirit.

The fiendish Druf/Dru£ and the fiend's world are ordered to perish away to the regions of the north and no longer bring death to the holy living world.
read in the book →
The Zend-Avesta, Part I: The Vendidad GREEK. / MODERN NAME. / FARGARD I. / FARGARD I.; lines 5127-5233 confidence: high

Ahura Mazda says he created Airyana Vaejo by the good river Daitya.

The passage repeatedly pairs Ahura Mazda's creation of a good land with Angra Mainyu's harmful counter-creation by witchcraft.
read in the book →
The Zend-Avesta, Part I: The Vendidad I 26 VENDIDAD. / I38 VENDIDAD. / I4O VENDIDAD. / FARGARD XI. HI; lines 11493-11547 confidence: medium

"Then thou shalt say these fiend-smiting and most-healing words. Thou shalt chant the Ahuna-Vairya eight times"

The passage contrasts healing, protective words associated with Mazda against fiends, a hater, named harmful beings, and defilement.
read in the book →
The Zend-Avesta, Part I: The Vendidad I 76 VENDIDAD. / FARGARD XV. I 77 / FARGARD XV. I 79 / FARGARD XVI.; lines 13365-13465 confidence: medium

Her food is limited to two danares of long bread and one danare of milk pap lest she gather strength; a note says cooked meat is denied for three nights and that strength would accrue to Ahriman because the fiend is in her.

The food allowance is limited so the woman does not gather strength, and the explanatory note says such strength would accrue to Ahriman because the fiend is in her.
read in the book →
The Zend-Avesta, Part I: The Vendidad I06 VENDIDAD. / FARGARD VIII. 107 / I08 VENDIDAD. / FARGARD VIII. 1 09; lines 10022-10094 confidence: medium

The passage prescribes aloud fiend-smiting and most-healing words, including appeals to Mazda and Armaiti Spenta for protection and commands for the fiendish Druj and fiendish powers to perish away to the north and no longer bring death to the living world of the holy spirit.

The formula invokes Mazda, Armaiti Spenta, and the living world of the holy spirit against the fiendish Druj, the brood of the fiend, and the world of the fiend.
read in the book →
The Zend-Avesta, Part I: The Vendidad I30 VENDIDAD. / FARGARD IX. I3I / FARGARD X. I 33 / FARGARD X. I 35; lines 11206-11245 confidence: medium

After the threefold saying, the reciter is to say aloud 'fiend-smiting and most-healing words' and the formula begins, 'I drive away Indra, I drive away Sauru...'

Named beings, including a daeva, are driven away from the whole holy world by consecrated words.
read in the book →
The Zend-Avesta, Part I: The Vendidad I38 VENDIDAD. / I4O VENDIDAD. / FARGARD XI. HI / I42 VENDIDAD.; lines 11550-11593 confidence: medium

Angra Mainyu is driven from fire, water, earth, cow, tree, faithful man and woman, stars, moon, sun, boundless light, and all good things made by Mazda.

Angra Mainyu and other banished entities are contrasted with faithful humans, celestial light, and good things made by Mazda.
read in the book →
The Zend-Avesta, Part I: The Vendidad I42 VENDIDAD. / FARGARD XI. H; / FARGARD XII. I 45 / I46 VENDIDAD.; lines 11734-11778 confidence: medium

For the death of a son or daughter, Ahura Mazda answers that the period is thirty days for the righteous and sixty days for sinners.

The passage repeatedly contrasts the righteous and sinners with different prescribed periods, thirty and sixty days.
read in the book →
The Zend-Avesta, Part I: The Vendidad I46 VENDIDAD. / FARGARD XII. 147 / FARGARD XII. 149 / FARGARD XIII. I 5 I; lines 11954-12046 confidence: high

Ahura Mazda says that a dead Ashemaogha defiles no more than a long-dead frog with dried venom, though while alive he directly and indirectly defiles creatures of the good spirit.

The passage contrasts creatures of the good spirit with the wicked Ashemaogha who defiles and harms them while alive.
read in the book →
The Zend-Avesta, Part I: The Vendidad I46 VENDIDAD. / FARGARD XII. 147 / FARGARD XII. 149 / FARGARD XIII. I 5 I; lines 11954-12046 confidence: high

A question asks which good creature kills thousands of evil-spirit creatures from midnight until sunrise; Ahura Mazda answers that it is Vanghapara, the prickly-backed, long thin-muzzled dog, called Duzaka by evil-speaking people.

Vanghapara is described as a good creature who kills thousands of creatures of the evil spirit from midnight until sunrise.
read in the book →
The Zend-Avesta, Part I: The Vendidad I4O VENDIDAD. / FARGARD XI. HI / I42 VENDIDAD. / FARGARD XI. H;; lines 11596-11682 confidence: high

Angra Mainyu is driven away from fire, water, earth, cow, tree, faithful man and woman, stars, moon, sun, boundless light, and all good things made by Mazda.

Angra Mainyu and other fiendish beings are driven away from domains identified as good and Mazda-made, setting hostile powers against the good creation.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, I. XXI / INTRODUCTION, I. XX1U / XXIV VENDIDAD. / INTRODUCTION, II. XXV; lines 1065-1144 confidence: low

After Burnouf's death a new controversy begins, described as a battle of methods between reliance on tradition and reliance on comparison with the Vedas.

The passage frames the controversy as a battle between reliance on tradition and reliance on Vedic comparison.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXI X / CHAPTER V. / XC VENDIDAD. / INTRODUCTION, V. XC1; lines 4278-4383 confidence: high

Only corpses of beings belonging to Ahura's world defile because the demon triumphs in their death; an Ahrimanian creature's corpse does not defile and becomes clean by dying.

The passage contrasts beings of the world of Ahura with Ahrimanian creatures and associates death, bodily emissions, and menses with demonic power.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXI X / CHAPTER V. / XC VENDIDAD. / INTRODUCTION, V. XC1; lines 4278-4383 confidence: medium

The faithful are not defiled by the corpse of an Ashemaogha or Khrafstra; killing them is a pious work, like killing Ahriman himself.

Killing an Ashemaogha or Khrafstra is called pious and compared to killing Ahriman himself.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXI X / CHAPTER V. / XC VENDIDAD. / INTRODUCTION, V. XC1; lines 4385-4427 confidence: medium

“the sick man should be treated as an unclean one, that is, as one possessed. Sickness, being sent by Ahriman, ought to be cured... by washings and spells”

Life increased by the woman is linked with enlarging Ormazd’s realm, while sickness is attributed to Ahriman.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 1676-1790 confidence: medium

Ahura Mazda curses wrong-law teachers; freeing such a prisoner is compared to flaying a man alive and cutting off his head.

The passage repeatedly contrasts true law, the good religion, and the good spirit with wrong law, improper custom, heretics, fiends, and the ungodly Ashemaogha.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 1792-1897 confidence: high

Theopompos' account is said to agree with the Zend books on two principles, Ormazd and Ahriman; antithetical creations; two classes of beings; finite world duration; defeat and destruction of evil; resurrection of the dead; and everlasting life.

The passage lists two principles, good and evil, named Ormazd and Ahriman, with antithetical creations and corresponding classes of beings.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 1792-1897 confidence: high

Theopompos' account is said to agree with the Zend books on two principles, Ormazd and Ahriman; antithetical creations; two classes of beings; finite world duration; defeat and destruction of evil; resurrection of the dead; and everlasting life.

The passage states that the struggle between Ormazd and Ahriman ends by the defeat and destruction of the evil principle.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 1899-2015 confidence: high

The author says the question of Achaemenian royal belief in dualism and Ahriman is unsettled; Darius and Xerxes speak of Auramazda in inscriptions, but not of Ahriman, and this absence is not decisive proof.

The passage discusses Auramazda or Ormazd alongside Ahriman, calls Ahriman the evil principle, and states that dualism was constituted as a Magian article of faith.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 1899-2015 confidence: high

The passage says Ahriman's existence is indirectly indicated by the duty to persecute and kill noxious animals, understood as creatures and incarnations of the evil principle; this custom is described as peculiar to the Magi and as evidence that dualism was a Magian article of faith.

The duty to persecute and kill noxious animals is explained as arising from their status as creatures or incarnations of the evil principle.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2361-2471 confidence: low

The passage discusses doctrinal coordination, notes that some Avestan passages do not yet pointedly contrast the seven Arch-Devs with the seven Amshaspands, and mentions time and space as first principles of the world.

The passage mentions seven Arch-Devs and seven Amshaspands in relation to later pointed contrast between the two groups.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2473-2607 confidence: high

Magism is summarized as teaching that the world is twofold, the work of Ahura Mazda, the good principle, and Angra Mainyu, the evil principle; good comes from the former and bad from the latter.

The passage explicitly states that the world is twofold, made by two hostile beings, and that world history is their conflict.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2473-2607 confidence: high

World history is described as the conflict between Ahura Mazda and Angra Mainyu; Angra Mainyu invaded and marred Ahura Mazda's world and will later be expelled; man participates through a duty revealed in law to Zarathustra.

Angra Mainyu invades Ahura Mazda's world, mars it, and is expected to be expelled and destroyed.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2609-2740 confidence: medium

The Heaven Asura is invoked with Mitra, god of heavenly light; in the Veda Mitra-Varuwa is a pair with the same power and rights as Varuwa alone, while Ahura Mazda is said no longer to bear an equal and Mithra became one of his, with the passage ending there.

The Heaven Asura is described as invoked with Mitra, and the Vedic Mitra-Varuwa pair is said to share the same power and rights as Varuwa alone.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2742-2876 confidence: high

The passage says Persian religion took demons seriously and made Indo-Iranian dualism sharp: Evil becomes a power in never-ceasing warfare with Good; Good centers in Ahura Mazda, while Angra Mainyu rises opposite him.

The passage explicitly describes Evil and Good as opposed powers in never-ceasing warfare, centered around Angra Mainyu and Ahura Mazda.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 2878-3023 confidence: high

Vayu as atmosphere is where god and fiend meet, partly belonging to good and partly to evil; this is linked to the later void space Vai between Ormazd and Ahriman and to good and bad Fate.

Vayu as atmosphere is divided between good and evil and is linked to the void space Vai between Ormazd and Ahriman.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3025-3167 confidence: high

The Drvants, Dvarants, and Dregvants are storm fiends called “the running ones”; Aeshma is their onset leader, a fiend with a wounding spear, later abstracted into the demon of rage, anger, and moral wickedness.

The passage repeatedly frames gods and fiends as opposing sides, and explicitly states that humans take part in their conflict through sacrifice.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3170-3324 confidence: high

Mazdeism is said to share elements with Vedic and Indo-European mythologies but to organize them by assigning everything to Ahura Mazda or Angra Mainyu, dividing the world into two symmetrical halves; Angra Mainyu is linked to an old Indo-European storm fiend.

The passage divides the world between Ahura Mazda and Angra Mainyu and contrasts their qualities, dwellings, and actions.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3170-3324 confidence: medium

The world battle is described as an enlarged mythical storm fight; Angra Mainyu is leader of evil powers and Ahura's antagonist, partly a negative projection of Ahura.

The passage states that the world battle is an enlarged form of the mythical storm fight and places Angra Mainyu as leader of evil powers against Ahura.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3326-3441 confidence: high

The Amesha Spentas are said to project opposing Daevas or demons, including Haurvatat/Ameretat opposed by Tauru/Zairi, Vohu-mano by Akomano, and other named divine figures by Sauru, Indra, and Naunhaithya; the passage then mentions symmetrical armies of gods and fiends.

The passage repeatedly organizes beings, animals, and celestial bodies into opposed Ahuric/Ormazdean and Angra Mainyu/Ahrimanian sides.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3326-3441 confidence: high

The Amesha Spentas are said to project opposing Daevas or demons, including Haurvatat/Ameretat opposed by Tauru/Zairi, Vohu-mano by Akomano, and other named divine figures by Sauru, Indra, and Naunhaithya; the passage then mentions symmetrical armies of gods and fiends.

Daevas or demons are described as projected from the Amesha Spentas and as dim inverted images of the gods they oppose.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3326-3441 confidence: high

Tistrya is described as conqueror of Apaosha and as appearing as a boar with golden horns, a horse with yellow ears, and a beautiful youth; stars join Tistrya on Ahura’s side, while planets pass into Ahriman’s army, partly attributed to Chaldaean influences.

Stars are assigned to Ahura’s side with Tistrya, while planets are assigned to Ahriman’s army.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3443-3547 confidence: high

Human beings belong to Ormazd or Ahriman according to deeds; the man of Asha supports Ormazd through sacrifice, good thoughts, words, deeds, spreading life, and destroying Ahriman’s creatures; contrary persons are called Drvant, Anashavan, and Ashemaogha.

The passage divides human belonging between Ormazd and Ahriman according to deeds and contrasts the man of Asha with enemies of Asha.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3549-3673 confidence: high

Zoroaster is described as one who overthrows demons, a smiter of fiends like named divine or heroic figures, and as using chiefly the spiritual weapon of word or prayer.

Zoroaster stands with Ahura against fiends and Angra Mainyu, who are driven away, smitten, or burned.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3676-3789 confidence: medium

“As he overwhelmed Angra Mainyu during his lifetime by his spell, he is to overwhelm him at the end of time by the hands of a son yet unborn.”

Zarathustra overwhelms Angra Mainyu during life and will overwhelm him at the end of time through an unborn son; the passage later describes Mazdean dualism becoming sharply defined.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3791-3873 confidence: high

The passage says the opposition of six arch-fiends to six arch-gods appears in Plutarch and the Bundahu but was unknown in certain Vendidad and Yasht compositions; stars were also not yet members of the Ormazdean army in the VIIIth Yasht.

The passage describes both a two-principle explanation for evil and a sixfold opposition of arch-gods and arch-fiends.
read in the book →
The Zend-Avesta, Part I: The Vendidad INTRODUCTION, V. XCV11 / XCV111 VENDIDAD. / INTRODUCTION, V. XC1X / INTRODUCTION, V. CI; lines 4774-4897 confidence: high

This chapter is an enumeration of sixteen lands created by Ahura Mazda, and of as many plagues created in opposition by Angra Mainyu.

The passage pairs Ahura Mazda's creation of sixteen lands with Angra Mainyu's creation of corresponding plagues in opposition.
read in the book →
The Zend-Avesta, Part I: The Vendidad IOO VENDIDAD. / FARGARD VIII. 101 / FARGARD VIII. / FARGARD VIII. IO5; lines 9842-9884 confidence: medium

If hands are not washed first, the body becomes unclean; after the hands are washed three times, water is sprinkled on the forepart of the skull.

The passage contrasts uncleanness of the body with the action of the good waters and the expelled Nasu.
read in the book →
The Zend-Avesta, Part I: The Vendidad MODERN NAME. / FARGARD I. / FARGARD I. / FARGARD I.; lines 5236-5342 confidence: high

Ahura Mazda’s creation is Haroyu with its lake; Angra Mainyu, called all death, counter-creates the stained mosquito by witchcraft.

The passage repeatedly pairs Ahura Mazda’s creation of a good land with Angra Mainyu’s counter-creation of an evil by witchcraft.
read in the book →
The Zend-Avesta, Part I: The Vendidad OLD PERSIAN. / GREEK. / MODERN NAME. / FARGARD I.; lines 5027-5124 confidence: high

The counter-creations of Angra Mainyu are described as vices and plagues, generally not connected with the countries to whose creation they answer.

Ahura Mazda's creation of desirable lands is paired with Angra Mainyu's counter-creations, described as vices and plagues.
read in the book →
The Zend-Avesta, Part I: The Vendidad OLD PERSIAN. / GREEK. / MODERN NAME. / FARGARD I.; lines 5027-5124 confidence: medium

The Rangha is said to retain a mythical nature as a far-off horizon river, a surrounding Okeanos, and sometimes like the Vedic Rasa, the river dividing gods from fiends.

The Rangha is described, in a comparison with Vedic Rasa, as a river that divides gods from fiends.
read in the book →
The Zend-Avesta, Part I: The Vendidad SEVERAL OBJECTS I38 / DIFFERENT RELATIVES / X CONTENTS. / CHAPTER I.; lines 471-585 confidence: medium

The Zend-Avesta is the sacred book of the Parsis; the religion is called Dualism, Mazdeism, Magism, Zoroastrianism, or Fire-worship depending on the emphasized feature; a note names Ahura Mazda as supreme God.

The religion is explicitly said to have been called Dualism when its main tenet is emphasized.
read in the book →
The Zend-Avesta, Part I: The Vendidad THE CLEANSING 133 / SEVERAL OBJECTS I38 / DIFFERENT RELATIVES / X CONTENTS.; lines 397-468 confidence: medium

“Angra Mainyu creates 99,999 diseases : Ahura Mazda applies for healing to the Holy Word and to Airyaman”

Fargard XXII contrasts Angra Mainyu creating 99,999 diseases with Ahura Mazda applying for healing to the Holy Word and Airyaman.
read in the book →
The Zend-Avesta, Part I: The Vendidad VII, 59)- / FARGARD XXI. 2 25 / FARGARD XXI. 22 7 / FARGARD XXII. 2 29; lines 15695-15797 confidence: high

"May the much-desired Airyaman smite all manner of diseases and deaths, all the Yatus and Pairikas, and all the wicked Jainis."

The passage juxtaposes Ahura Mazda, maker of the shining mansion and seeker of healing, with Angra Mainyu, who creates 99,999 diseases by witchcraft; healing is sought through Airyaman and the holy word.
read in the book →
The Zend-Avesta, Part I: The Vendidad VIII. / FARGARD VII. 87 / FARGARD VII. 9 I / FARGARD VIII. 93; lines 9291-9392 confidence: medium

Ahura Mazda answers that the one who goes astray is the person who offers libation water defiled by the dead or offers libations in the dead of the night.

The passage contrasts the ways of God with the ways of the Druj in describing ritual error.
read in the book →
The Zend-Avesta, Part I: The Vendidad XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X / CHAPTER V.; lines 3876-4017 confidence: high

The first two chapters are said to be mythical remnants: the first concerns creations and counter-creations of Ahura Mazda and Angra Mainyu, and the second speaks of Yima, founder of civilisation.

The first chapter is summarized as dealing with the creations and counter-creations of Ahura Mazda and Angra Mainyu.
read in the book →
The Zend-Avesta, Part I: The Vendidad XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X / CHAPTER V.; lines 4154-4216 confidence: medium

The corpse is described as the focus of contagion and must be disposed of so death does not spread; burning or burying the corpse is sacrilegious in the Avesta.

Fire, earth, and water are holy, while the corpse spreads death-contagion; burning or burying the corpse is therefore described as sacrilegious in the Avesta.
read in the book →
The Zend-Avesta, Part I: The Vendidad XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X / CHAPTER V.; lines 4154-4216 confidence: medium

In the Persian description, fire is an earthly form of eternal godly light, admits no death or uncleanness, is the purest offspring of the good spirit, repels fiends, and is preserved as the Bahram fire.

In the Persian description, fire is the pure offspring of the good spirit, admits no death or uncleanness, and repels fiends with its bright blazing.
read in the book →
The Zend-Avesta, Part I: The Vendidad ZEND NAME. / OLD PERSIAN. / GREEK. / MODERN NAME.; lines 4915-5024 confidence: high

Varena is described as "the seat of the struggle between Az\s Dahaka and Thraetaona, between the storm serpent and the storm god" and as formerly "the four-sided Heaven".

The passage explicitly describes the Varena struggle as between Az\s Dahaka and Thraetaona, glossed as the storm serpent and the storm god.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis A BAN VAST. 55 / ABAN YA5T. ' 59 / VIII. / ABAN YA,ST. 6 I; lines 3199-3340 confidence: high

Thraetaona asks to overcome Asi Dahaka, described as three-mouthed, three-headed, six-eyed, fiendish, and created by Angra Mainyu against the material world, and to deliver Savanghava and Erenavai.

Asi Dahaka is described as a fiendish Druj created by Angra Mainyu against the material world to destroy the world of the good principle.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ABAN VAST. 83 / KHORSHEZ) VAST. 87 / MAH VA5T. 89 / MAH YA5T. 9 1; lines 4610-4706 confidence: high

Tishtrya is described as leader of the stars against the planets; stars and planets belong respectively to the worlds of Ahura Mazda and Angra Mainyu.

Tishtrya is the leader of stars against planets, acts as rain producer, struggles against the Daeva of Drought, and finally conquers; the note places the rain context in the seasonal dog-days/rainy-season transition.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ABAN VAST. 83 / KHORSHEZ) VAST. 87 / MAH VA5T. 89 / MAH YA5T. 9 1; lines 4610-4706 confidence: medium

The struggle between Tishtrya and Apaosha is said to appear in the Bundahish with a cosmological character, producing seas and lakes in the first ages rather than the annual return of rains.

The passage says the Bundahish version gives the Tishtrya-Apaosha struggle a cosmological function, producing seas and lakes in the first ages.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ABAN YA5T. 53 / A BAN VAST. 55 / ABAN YA5T. ' 59 / VIII.; lines 3160-3196 confidence: medium

The note says Azi Dahaka struggles for Glory against Atar, Fire, in the sea Vourukasha; it also says Yima Khshaeta was originally, like Vedic Yama, a solar hero.

The note describes Azi Dahaka struggling against Atar, Fire, for Glory in the sea Vourukasha.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ARDIBEUWT YAST. 41 / KPIORDAD VAST. 49 / V. ABAN VAST. / ABAN YA5T. 53; lines 2816-2914 confidence: medium

The liturgical opening confesses Mazda-worship and invokes propitiation with sacrifice, prayer, and glorification to the good Waters, Ardvi Anahita, all waters, and all plants made by Mazda.

The confession and Ardvi's description both pair obedience to Ahura's laws with hatred of the Daevas.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ASHI VAST. 277 / ASHI VAST. 279 / VIII. / XVIII. A6TAD YA6T.; lines 13600-13771 confidence: uncertain

Introductory note: Arsti/Truthfulness is invoked with Rashnu and with Mount Ushi-darena; Ushi-darena is the actual seat of the Hvarenah; the note conjectures that possession of Hvarenah may depend on truthfulness and cites Yima losing it after falsehood.

The note links Hvarenah with Truthfulness and says Yima lost it after turning to falsehood and untruth.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ASHI VAST. 277 / ASHI VAST. 279 / VIII. / XVIII. A6TAD YA6T.; lines 13600-13771 confidence: medium

Liturgical opening: the speaker confesses Mazda-worship, following Zarathustra, hatred of Daevas, obedience to Ahura, and sacrifice and prayer to the Glory of the Aryans made by Mazda.

The Aryan Glory destroys Angra Mainyu and named fiends, removes contagion and Apaosha, and the worshipper identifies as one who hates the Daevas.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ASHI VAST. 279 / VIII. / XVIII. A6TAD YA6T. / ZAMYAD YAST. 289; lines 13883-13972 confidence: high

The creation of the Good Spirit will become deathless, and the Druj with her hundredfold brood will perish despite rushing to kill holy beings.

The prosperous creation of the Good Spirit becomes deathless while the Druj and her brood perish after attacking holy beings.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ASIII YAST. 271 / ASHI VAST. 273 / AS HI VAST. 275 / ASHI VAST. 277; lines 13337-13423 confidence: high

Thraetaona, heir of the Athwya clan, sacrifices to Ashi Vanguhi in four-cornered Varena; he asks to overcome A^i Dahaka, described as a many-headed demonic creation of Angra Mainyu, and to deliver Savanghava/l' and Erenava/^; Ashi comes to him and he obtains the boon.

A^i Dahaka is said to have been created by Angra Mainyu against the material world to destroy the world of the good principle.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I / VAST XXII. 315 / VAST XXII. 317; lines 15168-15259 confidence: high

Zarathustra asks Ahura Mazda where the soul of one of the wicked abides on the night after that person perishes.

The wicked soul sits near the skull, sings a lamenting Gatha, asks where to turn, and experiences suffering as great as that of the living world.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis DIN VA5T. 267 / XVII. ASHI YAST. / ASIII YAST. 271 / ASHI VAST. 273; lines 13152-13236 confidence: medium

At Zarathustra's birth and growth, Angra Mainyu rushes away from the wide round earth and is described as evil-doing and all death.

At Zarathustra's birth and growth, Angra Mainyu, described as evil-doing and all death, rushes away from the wide round earth.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis FARVARDIN YA5'T. 21 7 / XXVIII. / XXIX. / FARVARDIN VAST. 223; lines 10830-10926 confidence: medium

The text requests splendid dominion, long life, boons, and remedies, and names Yatus, Pairikas, oppressors, the blind, and the deaf as forces to withstand.

Holy Fravashis are invoked to withstand Daevas, fiends, Aeshma, oppressors, and other harmful beings or groups.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis FARVARDIN YAST. 1 83 / VIII. / FARVARDIN YAST, 189 / XIII.; lines 9318-9429 confidence: medium

The Fravashis showed paths to the stars, moon, sun, and endless lights, which had stood still under the oppression and assaults of the Daevas; now they move in their far-revolving circle until the good restoration of the world.

The Daevas are named as oppressing and assaulting the heavenly lights, while the Fravashis show their paths and the lights resume motion.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis I04 YAS-TS AND SIROZAHS. / TIR YA-S-T. 105 / XIII. / TIR YA5T. 107; lines 5398-5568 confidence: medium

Tishtrya is sacrificed as the bright and glorious star, lord of a thousand boons; Ahura Mazda says he created the star as worthy of ritual attention as himself to drive back Pairika Duzyairya.

Tishtrya is created to drive back Pairika Duzyairya, whose note glosses her as bad year, sterility, and drought; Satavaesa is also associated with advancing waters.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis I04 YAS-TS AND SIROZAHS. / TIR YA-S-T. 105 / XIII. / TIR YA5T. 107; lines 5570-5662 confidence: medium

Haoshyangha asks Drvaspa to grant that he may overcome all the Daevas of Mazana and make them fear, bow, and flee down to darkness.

Haoshyangha asks Drvaspa to let him overcome the Daevas of Mazana and make them fear, bow, and flee to darkness; Drvaspa grants the boon.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis I30 YA5TS AND SIROZAHS. / MIHIR VAST. 131 / XIII. / MIHIR VAST. 133; lines 6615-6705 confidence: medium

The prayer asks that the worshippers may smite foes, enemies, and the malice of Daevas, Men, Yatus, Pairikas, oppressors, the blind, and the deaf; it closes with an offering for Mithra's brightness and glory.

The worshippers ask to smite foes, enemies, and the malice of Daevas, Men, Yatus, Pairikas, oppressors, the blind, and the deaf.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis II. HAPTAN YA.ST. / HAPTAN YA5T. 39 / ARDIBEUWT YAST. 41 / KPIORDAD VAST. 49; lines 2617-2784 confidence: high

The passage asks how “the way of the faithful” parts from “the way of the wicked,” then describes a man pronouncing the spell, drawing furrows, and saying to the Druj: “I bind thee; I smite thee down... I throw thee down below.”

The text explicitly asks how the way of the faithful turns and parts from the way of the wicked, then describes ritual action and speech against Druj powers.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis INTRODUCTION. / SIROZAH I. 5 / YA,STS AND SIROZAHS. / SIROZAII I.; lines 555-795 confidence: medium

Vayu is invoked as working highly and more powerful to destroy than all other creatures; the text addresses the part of Vayu that belongs to Spenta-Mainyu, followed by Sky and forms of Time.

Vayu is described as a destructive power, while the invocation specifies a part of Vayu that belongs to Spenta-Mainyu.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis INTRODUCTION. / SIROZAH I. 5 / YA,STS AND SIROZAHS. / SIROZAII I.; lines 797-873 confidence: high

The passage invokes Mathra Spenta, the Law opposed to the Daevas and of Zarathustra, long-traditional teaching, the good Law of Mazda-worshippers, devotion, understanding, knowledge, heavenly Wisdom, and Wisdom acquired through the ear.

The Law is explicitly described as opposed to the Daevas and as the Law of Zarathustra and Mazda-worshippers.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MAH VA5T. 89 / MAH YA5T. 9 1 / TIR VAST. 93 / TIR YAST. 95; lines 4814-4970 confidence: medium

Tishtrya is praised as the bright, glorious star that afflicts the Pairikas, who fly in worm-star shape between earth and heaven in the sea Vouru-Kasha.

Tishtrya afflicts Pairikas; Haptoiringa is invoked against Yatus and Pairikas; Vanant is invoked for victory and destruction of distressing or persecuting forces.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MAH YA5T. 9 1 / TIR VAST. 93 / TIR YAST. 95 / TIR YAST. 99; lines 5009-5147 confidence: medium

Tishtrya goes down to Vouru-Kasha “in the shape of a white, beautiful horse, with golden ears and a golden caparison.”

Tishtrya is bright and glorious and appears as a white golden-adorned horse, while Apaosha appears as a black horse marked with terror; they oppose one another in combat.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MIHIR VAST. 139 / XXII. / MIHIR YAST. 141 / XXIII.; lines 7022-7113 confidence: medium

Mithra is invoked as lord of wide pastures, sleepless and awake; Haoma offers him a pure sacrifice on the highest heights, on Haraiti Bareza, with undefiled ritual materials.

Mithra is sleepless and many-eyed/many-eared, and the prayer asks him to protect worshippers in both the material world and the world of spirit from demonic threats.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MIHIR YA.ST. 157 / XXXIV. / XXXV. / SROSH VAST HADHOKHT. 1 59; lines 7853-8034 confidence: high

Good prayer is said to take away the friendship of fiends, turn away their eyes, minds, ears, hands, feet, mouths, and tongues, and turn away the Druj.

Prayer, the holy word, the Mathra Spenta, the Ahuna Vairya, and the word of truth are described as disabling, repelling, or smiting fiends and the Druj.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MIHIR YA.ST. 157 / XXXIV. / XXXV. / SROSH VAST HADHOKHT. 1 59; lines 7853-8034 confidence: high

"the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase"

Sraosha is repeatedly called holy and fiend-smiting, protects the poor, and is invoked for help against Druj, Daevas, and other hostile beings.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MIHIR YAST. 151 / XXXI. / MIHIR VAST. 15; / MIHIR VAST. 155; lines 7668-7685 confidence: medium

Bushyasta flees in fear; all unseen Daevas and Varenya fiends flee in fear.

The passage presents hostile beings or fiends fleeing in fear, while Mithra is described as the most fiend-smiting of the gods.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD VA5'T. 29 / ORMAZD YA5'T. 3 I / II. HAPTAN YA.ST. / HAPTAN YA5T. 39; lines 2126-2218 confidence: medium

Addressing Zarathustra, the passage says that a male figure renounces trespasses and faults when he throws down the destroyer of Vohu-Mano and his words and takes away the Law of Mazda, carried away as a prisoner, from the hands of the ungodly.

The passage contrasts the Law of Mazda and Vohu-Mano with a destroyer of Vohu-Mano and ungodly holders of the Law, who are defeated or destroyed.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD VAST. / ORMAZD YAST. 25 / ORMAZD YA5T. 27 / ORMAZD VA5'T. 29; lines 1628-1733 confidence: medium

The names guard the man from behind and in front against unseen Druj, the female Varenya fiend, an evil-doer, and Angra Mainyu; the protection is likened to a thousand men watching over one man.

The passage places Druj, Varenya fiend, evil-doer, and Angra Mainyu as hostile threats while Sraosha, Vohu-Mano, Asha-Vahishta, and Ahura Mazda appear in helper or worshiped roles.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD YA5'T. 3 I / II. HAPTAN YA.ST. / HAPTAN YA5T. 39 / ARDIBEUWT YAST. 41; lines 2221-2399 confidence: high

The Yast is described as devoted largely to praise of the Airyaman prayer, which drives away diseases and plagues brought on the world by Angra Mainyu.

Asha-Vahishta's holiness and fire, Airyaman's healing prayer, and the Holy Word oppose diseases, plagues, creatures of Angra Mainyu, and Daeva-associated forces.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD YA5'T. 3 I / II. HAPTAN YA.ST. / HAPTAN YA5T. 39 / ARDIBEUWT YAST. 41; lines 2402-2579 confidence: high

"he smites sickness, he smites death, he smites the Daevas, he smites the Daeva's counter-work"

Asha-Vahishta is presented as the power who smites sickness, death, Daevas, counter-work, hostile broods, falsehood, and the Evil Eye, while Angra Mainyu flees and laments.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD YA5'T. 3 I / II. HAPTAN YA.ST. / HAPTAN YA5T. 39 / ARDIBEUWT YAST. 41; lines 2581-2614 confidence: medium

The fragment asks that Ahura Mazda be rejoiced, recites Ashem Vohu on holiness, and includes a confession of Mazda-worship, following Zarathustra, hating the Daevas, and obeying Ahura's laws.

The speaker confesses Mazda-worship, following Zarathustra, hatred of the Daevas, and obedience to Ahura's laws.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD YA5T. 27 / ORMAZD VA5'T. 29 / ORMAZD YA5'T. 3 I / II. HAPTAN YA.ST.; lines 1942-2123 confidence: medium

Opening formulas include rejoicing Ahura Mazda, Ashem Vohu, confession as a Mazda-worshipper and follower of Zarathustra, hatred of Daevas, obedience to Ahura's laws, and sacrifice/prayer/propitiation/glorification to Havani.

The confessional formula opposes Mazda-worship to the Daevas, and the later section says Yatus are to be crushed and Drujes destroyed or made to perish by pronounced words.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD YAST. 25 / ORMAZD YA5T. 27 / ORMAZD VA5'T. 29 / ORMAZD YA5'T. 3 I; lines 1736-1912 confidence: high

The text worships the well-shaped tall-formed Strength, Verethraghna made by Ahura, the crushing Ascendant, and Spenta-Armaiti; with Spenta-Armaiti's help it asks that malice be broken, hostile minds turned astray, hands and tongues bound, knees made to quake, and the faithful smite the wicked and Druj.

The passage contrasts faithful or holy beings with the wicked, Druj, Angra Mainyu, and fiends, and asks that hostile powers be bound, made powerless, or smitten.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ORMAZD YAST. 25 / ORMAZD YA5T. 27 / ORMAZD VA5'T. 29 / ORMAZD YA5'T. 3 I; lines 1914-1939 confidence: low

The speakers worship Rama //z^astra, Vayu, the part of Vayu belonging to Spe;-Jta Mainyu, the sovereign Sky, boundless Time, and the sovereign Time of the long Period; Vayu is described as especially powerful to destroy.

The passage singles out a part of Vayu that belongs to Spe;-Jta Mainyu.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis RAM VAST. 255 / VIII. / RAM VAST. 257 / RAM YA5T. 259; lines 12578-12678 confidence: high

“My name is the Overtaker ... because I can overtake the creatures of both worlds,” one made by the Good Spirit and one by the Evil Spirit.

The passage repeatedly distinguishes the creatures of two worlds, one made by the Good Spirit and one made by the Evil Spirit.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis RAM VAST. 255 / VIII. / RAM VAST. 257 / RAM YA5T. 259; lines 12578-12678 confidence: medium

The speaker lists names connected with overcoming malice, uniting and separating, burning, intelligence, deliverance, welfare, the burrow, destroying burrows, and spitting upon burrows.

The passage names the burrow and the destruction or spitting upon burrows, while the note explains the burrow as Ahrimanian and describes Vayu’s better half destroying the fiend.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis RAM YA5T. 26 1 / DIN VA5T. 267 / XVII. ASHI YAST. / ASIII YAST. 271; lines 13063-13149 confidence: medium

Homage is given to Haoma, the Mathra, and holy Zarathushtra; other drinks are attended by Aeshma, while Haoma drinking is attended by Asha and Ashi Vanguhi.

The passage contrasts other drinks attended by Aeshma with Haoma drinking attended by Asha and Ashi Vanguhi.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis RAM YAST. 251 / RAM VAST. 255 / VIII. / RAM VAST. 257; lines 12476-12575 confidence: medium

The formula repeats sacrifice to the Waters and the one who divides them, invocation of Vayu, and sacrifice to the bright and glorious Vayu who belongs to the Good Spirit.

Vayu explains his name by saying that he goes through the two worlds, and the passage associates him with the Good Spirit.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis SIROZAH I. 5 / YA,STS AND SIROZAHS. / SIROZAII I. / SIROZAH II. 13; lines 876-1044 confidence: medium

The litany invokes powerful beneficent Fravashis, females that bring forth flocks of males, seasonal thrift, Strength, Verethraghna, the crushing Ascendant, fiend-smiting Sraosha, Rashnu Razista, and Arshtat who makes the world grow.

The seven stars and related star powers are invoked in order to oppose the Yatus and Pairikas; Sraosha is also described as fiend-smiting.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis SIROZAH II. 13 / SIROZAH II. 17 / SIROZAH II. 19 / ORMAZD YA5T. 21; lines 1205-1310 confidence: high

“May Ahura Mazda be rejoiced! May Angra Mainyu be destroyed!”

The formulas oppose Ahura Mazda and Angra Mainyu, embrace good thoughts, words, and deeds while rejecting evil ones, and identify the worshipper as hating the Daevas and obeying Ahura's laws.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis SIROZAH II. 13 / SIROZAH II. 17 / SIROZAH II. 19 / ORMAZD YA5T. 21; lines 1205-1310 confidence: medium

The editor says the corrupt fragment seems to point to the final struggle between Ormazd and Ahriman and the annihilation of the Daevas, and might correspond to a Pahlavi Bahman Yasht passage where Zarathushtra is shown future times and the end of the world by Ahura.

The editor says the corrupt fragment seems to point to a final struggle between Ormazd and Ahriman and the annihilation of the Daevas.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis SIROZAH II. 17 / SIROZAH II. 19 / ORMAZD YA5T. 21 / ORMAZD VAST.; lines 1313-1410 confidence: medium

Zarathustra asks which Holy Word is strongest, victorious, glorious, effective, fiend-smiting, healing, able to destroy the malice of Daevas and Men, fulfill the material world's wishes, and free it from anxieties of the heart.

The Holy Word or Name is described as smiting fiends and destroying the malice of Daevas and Men; Zarathustra seeks protection against Daevas, Men, Yatus, and Pairikas.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis SIROZAH II. 19 / ORMAZD YA5T. 21 / ORMAZD VAST. / ORMAZD YAST. 25; lines 1413-1518 confidence: medium

The passage lists the malice of Daevas and Men, Yatus and Pairikas, oppressors, the blind and deaf, two-legged ruffians, two-legged Ashemaoghas, and four-legged wolves as targets to be destroyed.

The passage places Ahura Mazda's worship and name-recitation in opposition to the malice of Daevas and other hostile beings and groups.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis SIROZAII I. / SIROZAH II. 13 / SIROZAH II. 17 / SIROZAH II. 19; lines 1134-1202 confidence: medium

Under Mahraspand, the passage invokes Mathra Spe;^ta, anti-Daeva Law, Zarathustra's Law, tradition, Mazda-worshippers' Law, devotion, understanding, knowledge, heavenly Wisdom, and wisdom acquired through the ear.

The Law opposed to the Daevas is invoked alongside the Law of Zarathustra and the good Law of Mazda-worshippers.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis / INTRODUCTION.; lines 372-444 confidence: high

The Bahman entry dedicates to Vohu-Mano, Peace with friendly breath and destructive power, heavenly Wisdom made by Mazda, and Wisdom acquired through the ear; notes contrast inborn intellect with learned knowledge.

The Bahman entry names heavenly Wisdom and Wisdom acquired through the ear; the note contrasts inborn intellect or intuition with knowledge acquired by hearing and learning.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis TIR YAST. 99 / I02 YASTS AND SIROZAHS. / VIII. / I04 YAS-TS AND SIROZAHS.; lines 5243-5298 confidence: medium

“We sacrifice unto Tishtrya, the bright and glorious star, who afflicts the Pairikas, who destroys the Pairikas, that Angra Mainyus flung to stop all the stars that have in them the seed of the waters.”

The passage opposes Tishtrya, a bright star, to the Pairikas sent by Angra Mainyu to stop water-bearing stars; Tishtrya afflicts, destroys, and drives them away.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VAST XXII. 317 / YA5'T XXII. 319 / YAST XXII. 321 / YAST XXII. 323; lines 15466-15537 confidence: medium

Biishyasta rushes from the north, saying: “Sleep on, O men!... Sleep on and live in sin.”

The passage sets a fiendish command to sleep and sin beside a contrary call to arise and perform ritual duties, with the ethical triad named in the Pahlavi note.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VI5TASP VAST. 341 / VI5TASP YAST. 343 / NYAYI5. / NYAYI5.; lines 16550-16755 confidence: high

The prayer asks that Ahura Mazda be rejoiced and Angra Mainyu destroyed; the speaker praises and embraces good thoughts, words, and deeds and rejects evil thoughts, words, and deeds.

The prayer contrasts Ahura Mazda’s rejoicing with Angra Mainyu’s destruction and explicitly embraces good thoughts, words, and deeds while rejecting evil thoughts, words, and deeds.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VIII. / BAH RAM YAS-T. 239 / XIII. / BAH RAM VAST. 24 1; lines 11717-11820 confidence: medium

Thraetaona rides the bird and smites Az'i Dahaka, who is described as three-mouthed, three-headed, six-eyed, thousand-sensed, fiendish, demonic, and created by Angra Mainyu to destroy the good material world.

Thraetaona smites Az'i Dahaka, who is described as a multi-headed fiendish demon created by Angra Mainyu to destroy the good material world.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VIII. / MIHIR YA5T. I 27 / I30 YA5TS AND SIROZAHS. / MIHIR VAST. 131; lines 6513-6589 confidence: medium

Mithra is praised as sleepless and ever awake; wide-hoofed horses carry him against havocking hosts and enemies in battle array.

Mithra and allied holy figures act against enemies, a wicked worker of evil, and the malicious.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VIII. / XVIII. A6TAD YA6T. / ZAMYAD YAST. 289 / ZAMYAD YAST. 29 1; lines 13975-14060 confidence: medium

“the creation will grow deathless,” and “the Druj shall perish ... she and her hundredfold brood shall perish.”

The prosperous creation of the Good Spirit becomes deathless while the Druj and her brood perish after rushing to kill holy beings.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis VWTASP YAST. 329 / VWTASP YAS'T. 32)3 / VWTASP YA5'T. 339 / VI5TASP VAST. 341; lines 16332-16428 confidence: high

Right power and reign depend on proper sacrifice and prayer according to Ahura Mazda’s wish and for the destruction of the Evil Spirit; improper worship prevents reign, and a sovereign can receive bad treatment in the next world. Zarathustra is told to give royalty to the man who gives royalty to him with good will.

The passage contrasts Ahura Mazda and the Good Spirit’s creation with the Evil Spirit, the fiend, and harmful beings, while the perfume of fire removes destructive agents.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XIII. / BAH RAM VAST. 24 1 / BAHRAM VAST. 243 / XVII.; lines 11852-11954 confidence: medium

Daevas and worshippers of Daevas prepare themselves to strike; they think they will smite and kill but do not, and their minds are confounded and their eyes made giddy.

Daevas and their worshippers prepare to strike but do not smite or kill, and their minds and eyes are confounded.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XIII. / MIHIR VAST. 133 / MIHIR YA6'T. 1 35 / XVII.; lines 6768-6802 confidence: medium

All unseen Daevas and the Varenya fiends flee away in fear from Mithra.

All unseen Daevas and Varenya fiends flee away in fear from Mithra.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XIII. / ZAMYAD YAST. 305 / XX. VAN ANT VAST. / C!T2 YA5TS AND SIROZAHS.; lines 14946-14983 confidence: high

"professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds"

The reciter is instructed to profess good thoughts, good words, and good deeds while rejecting evil thoughts, evil words, and evil deeds.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVII. / MIHIR YA-S-T. 137 / XVIII. / MIHIR VAST. 139; lines 6901-6958 confidence: medium

Mithra is addressed: 'Thou keepest those nations that tender a good worship to Mithra... thou dashest in pieces those that delight in havoc'; the speaker asks him to come for help.

The passage contrasts those who give good worship and do not lie with those who delight in havoc, injure Mithra, or lie to him.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVII. / XVIII. / XXII. / FARVARDIN YAST. 1 97; lines 9547-9669 confidence: high

The Fravashis are called most effective among the creatures of the two Spirits and are said to have stood holding fast when the Good Spirit and the Evil One created the world.

The passage explicitly names two Spirits, the Good Spirit and the Evil One, and connects them with the creation of the world.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVII. / XVIII. / XXII. / FARVARDIN YAST. 1 97; lines 9547-9669 confidence: medium

Angra Mainyu breaks into the creation of good holiness; Vohu Mano and Atar are named; malice is destroyed so waters keep flowing and plants keep growing, including Ahura Mazda’s waters and plants.

Angra Mainyu breaks into the creation of good holiness, but his malice is destroyed so waters continue flowing and plants continue growing.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVIII. / BAHRAM VAST. 247 / XXII. / RAM VAST. 249; lines 12085-12179 confidence: high

Ahura Mazda asks Vayu for a boon: to smite the creation of Angra Mainyu and that nobody smite the creation of the Good Spirit.

Ahura Mazda asks to smite Angra Mainyu's creation and protect the Good Spirit's creation; a note describes Vayu as the atmosphere in which the two principles conflict.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVIII. A6TAD YA6T. / ZAMYAD YAST. 289 / ZAMYAD YAST. 29 1 / Z AMY AD YAST. 293; lines 14063-14160 confidence: medium

"We sacrifice unto the awful kingly Glory, made by Mazda"

The passage contrasts Ahura Mazda's glorious creation with Angra Mainyu's creation of a demonic Druj against the material world and the good principle.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXII. / FARVARDIN YAST. 1 97 / XXIII. / XXIV.; lines 9698-9836 confidence: high

Zarathushtra takes the turning of the wheel from the Daeva and cold-hearted man, praises Asha to bring the Daevas to naught, proclaims the word and law that destroy Daevas, rejects the Daevas’ creation for sacrifice and prayer, and is called first bearer of the Law.

Zarathushtra’s praise of Asha brings the Daevas to naught, and he proclaims the Daeva-destroying word and Law of Ahura.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXII. / MIHIR YAST. 141 / XXIII. / XXIV.; lines 7115-7181 confidence: medium

Mithra swings a club with a hundred knots and a hundred edges, made of red brass and strong golden brass, called the strongest and most victorious weapon.

Mithra wields the strongest weapon, is called the most fiend-smiting of gods, and hostile beings including Angra Mainyu and Daevas flee from him.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXII. / RAM VAST. 249 / RAM YAST. 251 / RAM VAST. 255; lines 12377-12437 confidence: medium

Fragment: a baleful Druc created by Angra Mainyu against the material world to destroy the good-principle world; a speaker seeks to deliver its two wives, Savanghava./^ and Erenavak.

The fragment says Angra Mainyu created a strongest Druc against the material world to destroy the world of the good principle.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXIII. / XXIV. / FARVARDIN YAST. / FARVARDIN YAST. 205; lines 9933-10022 confidence: medium

Word is described as mighty-speared and lordly; he drives the Druj before him, makes room for the holy religion, and supports the law of Ahura and Zarathushtra.

The passage sets Word and the holy religion/law against the Druj, which Word drives away while supporting the law.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXIV. / FARVARDIN YAST. / FARVARDIN YAST. 205 / FARVARDIN VAST. 207; lines 10025-10116 confidence: medium

The passage states that the invocation is to withstand evil dreams, evil visions, other unspecified evil, and evil Pairikas.

The passage says the invocation is to withstand evil dreams, evil visions, unspecified evil, and evil Pairikas.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXIV. / FARVARDIN YAST. / FARVARDIN YAST. 205 / FARVARDIN VAST. 207; lines 10025-10116 confidence: medium

Mathravaka, son of Simaeshi, is called Aethrapati and Hamidhpati and is described as able to smite down many evil unfaithful Ashemaoghas, who shout hymns and acknowledge no lord or master. Notes gloss Aethrapati as a priest/master of the hearth and Hamidhpati as master of the sacrificial log.

Mathravaka, a priestly figure, is described as able to smite down many evil unfaithful Ashemaoghas who shout hymns and acknowledge no lord or master.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXIV. / MIHIR VAST. 145 / XXVI. / XXVII.; lines 7231-7347 confidence: medium

The speaker says an earthly man’s evil thoughts, words, and deeds, even if made a hundred times worse, would not rise as high as heavenly Mithra’s good thoughts, words, and deeds.

The passage contrasts the evil thoughts, words, and deeds of the earthly man with the good thoughts, words, deeds, and wisdom of heavenly Mithra.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXIX. / ABAN VAST. 83 / KHORSHEZ) VAST. 87 / MAH VA5T. 89; lines 4506-4607 confidence: medium

The note says some Parsis interpret the waning in relation to constellations that help the Moon against planets belonging to the Ahrimanian world; the Moon and stars relieve each other in the battle against Ahriman.

The note says the Moon and certain stars relieve each other in battle against Ahriman, with planets associated with the Ahrimanian world.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXIX. / MIHIR YAST. 151 / XXXI. / MIHIR VAST. 15;; lines 7582-7665 confidence: medium

Atar all in a blaze and the awful kingly Glory drive behind Mithra; a thousand bows on the chariot go through heavenly space and fall on the skulls of the Daevas.

Mithra and his fiery and royal retinue act against Daevas, Angra Mainyu, and Aeshma, who are struck or flee.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVI. / XXVII. / FARVARDIN YA5'T. 21 7 / XXVIII.; lines 10691-10726 confidence: medium

Astvat-ereta is explained as “he who makes the bodily creatures rise up”; he will stand against destruction of bodily creatures, the Dru^ of the two-footed brood, and evil done by the faithful.

The future figure is said to withstand destruction, the Dru^ of the two-footed brood, and evil.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVII. / FARVARDIN YA5'T. 21 7 / XXVIII. / XXIX.; lines 10728-10827 confidence: medium

The passage worships the Fravashi of holy Yima, son of Vivanghat, valiant and with flocks at will, to stand against Daeva oppression, pasture-destroying drought, and unseen death.

Yima stands against Daevas, drought, and death, while Thraetaona stands against diseases and the Serpent's evil.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVII. / XXVIII. / XXIX. / ABAN VAST. 83; lines 4238-4411 confidence: high

At sunrise, the earth, running waters, well waters, sea waters, standing waters, and holy creatures become clean.

The Sun's rising is said to make the earth, waters, and holy creatures clean, placing solar light in opposition to impurity and darkness.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVII. / XXVIII. / XXIX. / ABAN VAST. 83; lines 4238-4411 confidence: high

If the Sun did not rise, Daevas would destroy all things in the seven Karshvares, and heavenly Yazatas would not be able to withstand or repel them in the material world.

If the Sun did not rise, Daevas would destroy all things in the seven Karshvares; sacrifice to the Sun withstands darkness, Daevas born of darkness, hostile beings, and unseen death.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVIII. / XXIX. / ABAN VAST. 83 / KHORSHEZ) VAST. 87; lines 4413-4503 confidence: medium

The text invokes the friendship between moon and sun; a note explains this as their regular succession.

The passage singles out the friendship between moon and sun and a note explains this as their regular succession.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVIII. / XXIX. / FARVARDIN VAST. 223 / FARVARDIN VAST. 22 5; lines 10929-11034 confidence: medium

Ereda-fedhri is called Vispa-taurvairi, 'the all-destroying,' because she will bring forth one 'who will destroy the malice of Daevas and men' and withstand evil done by the Gahi.

The future child is set against the malice of Daevas and men and the evil done by the Gahi.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVIII. / XXIX. / XXXI. / FARVARDIN YAST. 1 83; lines 8932-9103 confidence: high

Without the Fravashis' help, animals and men 'would not subsist'; strength, dominion, and the material world would belong to the Druj.

The passage contrasts the Fravashis' aid and Spenta-Mainyu's blows with the threatened dominion of the Druj and the resistance of Angra-Mainyu.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXXI. / FARVARDIN YAST. 1 83 / VIII. / FARVARDIN YAST, 189; lines 9172-9315 confidence: high

The Fravashis form armed battalions, lift spears, rush into battles with heroes against the Danus, destroy the Turanian Danus' strength and malice, and rout army formations to help the faithful and distress evildoers.

The Fravashis help the faithful and distress doers of evil, destroy the Danus' strength and malice, and kill Daevas.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXXIII. / MIHIR YA.ST. 157 / XXXIV. / XXXV.; lines 7792-7850 confidence: medium

"We sacrifice unto Mithra and Ahura, the two great, imperishable, holy gods; and unto the stars, and the moon, and the sun, with the trees that yield up baresma."

Mithra and Ahura are explicitly invoked as the two great, imperishable, holy gods.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXXIV. / XXXV. / SROSH VAST HADHOKHT. 1 59 / SROSH YA5T HADHOKHT. 1 63; lines 8036-8248 confidence: high

Since the two Spirits, the good Spirit and the evil One, made the world, Sraosha has not enjoyed sleep and fights the Mazainya Daevas every day and every night.

The passage names the good Spirit and the evil One, then describes Sraosha’s continuous battle with the Daevas and resistance to Aeshma.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis YA,STS AND SIROZAHS. / SIROZAII I. / SIROZAH II. 13 / SIROZAH II. 17; lines 1047-1131 confidence: medium

Rama i/z^astra, holy Vayu, the part of Vayu belonging to Spe;^ta-Mainyu, sovereign Sky, Boundless Time, and sovereign Time of the long Period are invoked; Vayu is described as more powerful to destroy than all other creatures.

Vayu is described as more powerful to destroy than all other creatures, but the sacrifice is directed specifically to the part of Vayu that belongs to Spe;^ta-Mainyu.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis YAST XXII. 323 / AFRIN PAIGHAMBAR ZARTU5T. 325 / VWTASP YAST. 329 / VWTASP YAS'T. 32)3; lines 15947-16133 confidence: medium

Zarathustra instructs Vistaspa to invoke Ahura Mazda, Heaven, Time, Vayu, Wind, and Fate so that a boon may be granted and the Druj and enemies may be smitten or destroyed.

The passage contrasts the creation of the good Spirit, the good Mazdean law, and the right way with the Druj, Daeva-worshippers, wickedness, and the wrong way.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis YAST XXII. 323 / AFRIN PAIGHAMBAR ZARTU5T. 325 / VWTASP YAST. 329 / VWTASP YAS'T. 32)3; lines 16135-16241 confidence: high

The addressee is told to proclaim to the poor to wait for refuse from the wealthy; then the Druj will not throw him away and he will wield kingly power there.

The Law of Mazda, Ahura Mazda, Rata, and Atar are presented as beneficent, while the Druj, Angra Mainyu, and fiends are named as hostile or corrupting forces.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis Z AMY AD YAST. 293 / ZAMYAD VAST. 295 / ZAMYAD VAST. 297 / VIII.; lines 14258-14354 confidence: high

“We sacrifice unto the awful Glory, that cannot be forcibly seized, made by Mazda ....”

The passage explicitly presents the Good Spirit and the Evil One, with aligned figures, struggling for the unseizable Glory.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis Z AMY AD YAST. 293 / ZAMYAD VAST. 295 / ZAMYAD VAST. 297 / VIII.; lines 14258-14354 confidence: medium

Atar thinks he wants to seize the Glory; Azhi Dahaka, three-mouthed and of evil law, rushes on his back thinking of extinguishing it.

Atar’s blazing force is opposed to Azhi Dahaka, who threatens to extinguish Atar; Atar counters by threatening to blaze within Azhi and stop him from destroying the good world.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 289 / ZAMYAD YAST. 29 1 / Z AMY AD YAST. 293 / ZAMYAD VAST. 295; lines 14163-14255 confidence: medium

Keresaspa kills Snavidhaka, a nail-killer and stone-handed being. Snavidhaka says he is still an infant; if grown, he would make the earth a wheel, the heavens a chariot, bring down the Good Spirit from shining Garo-nmana, and make the Evil Spirit rush up from dreary Hell.

Snavidhaka threatens to transform the earth and heavens into vehicle parts and to reverse the positions of the Good Spirit and Evil Spirit.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 303 / XIII. / ZAMYAD YAST. 305 / XX. VAN ANT VAST.; lines 14841-14943 confidence: high

The speaker confesses to be “a worshipper of Mazda, a follower of Zarathustra,” one who “hates the Daevas and obeys the laws of Ahura.”

The worshipper identifies with Mazda and Zarathustra, rejects the Daevas, and invokes Vanant to withstand Khrafstras of Angra Mainyu.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 305 / XX. VAN ANT VAST. / C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I; lines 14986-15077 confidence: high

Ahura Mazda says the recital of the praise of Holiness delivered when waking and rising from sleep, while professing good thoughts, good words, and good deeds and rejecting evil thoughts, evil words, and evil deeds, is worth ten thousand others.

The passage repeatedly contrasts good thoughts, words, and deeds with evil thoughts, words, and deeds, and the afterlife geography mirrors that opposition.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 305 / XX. VAN ANT VAST. / C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I; lines 14986-15077 confidence: medium

The note describes the fate of righteous and wicked souls after death: first three nights of enjoyments or pains, encounter with one’s conscience as maiden or old woman, four steps to heaven or hell through Good/Evil Thought, Word, and Deed, then praise by Ahura or rebuke by Angra Mainyu and food of ambrosia or poison.

The introduction says the dead are met by their own conscience in contrasting beautiful or fiendish forms.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 305 / XX. VAN ANT VAST. / C!T2 YA5TS AND SIROZAHS. / YAST FRAGMENT. 3 I; lines 14986-15077 confidence: medium

The note describes the fate of righteous and wicked souls after death: first three nights of enjoyments or pains, encounter with one’s conscience as maiden or old woman, four steps to heaven or hell through Good/Evil Thought, Word, and Deed, then praise by Ahura or rebuke by Angra Mainyu and food of ambrosia or poison.

The righteous are associated with praise by Ahura and ambrosia, while the wicked are associated with rebuke by Angra Mainyu and poison.
read in the book →
The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis ZAMYAD YAST. 3OI / ZAMYAD YAST. 303 / XIII. / ZAMYAD YAST. 305; lines 14648-14838 confidence: high

Akem-Mano is smitten by Vohu-Mano; the Word of falsehood is smitten by the Word of truth; Haurvatat and Ameretat smite hunger and thirst; Angra Mainyu bows and flees, becoming powerless.

Akem-Mano is overcome by Vohu-Mano, falsehood by truth, hunger and thirst by Haurvatat and Ameretat, and Angra Mainyu flees powerless.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments A. I, 19. / THE GAHS. / THE GAHS. / I. THE GAH HAVAN2.; lines 18297-18430 confidence: medium

The Havani prayer opens with propitiation to Ahura Mazda, confession as a Mazda-worshipper of Zarathustra's order and foe to the Daevas, and offerings to Havani, Savanghi, Visya, day-lords, month-lords, year-lords, and season-related lords.

The speaker identifies as a foe to the Daevas, while correctly spoken words are said to slay the Demon-gods within a ritual order centered on righteousness.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments ABBREVIATIONS. / YASNA XXIX. / YASNA XXIX. / YASNA XXIX.; lines 1998-2094 confidence: medium

The Kine asks Righteousness how her guardian was appointed and asks who was selected as a skilled, energetic cattle-chief or life’s master to provide pasture and hurl back the wicked’s fury.

The scene places Righteousness/Asha in dialogue over protection from the wicked’s fury, and later mentions deeds of demongods and good or evil men.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments C C 2 / MISCELLANEOUS FRAGMENTS. / MISCELLANEOUS FRAGMENTS. 39 1 / VIII2.; lines 18811-18835 confidence: medium

“The moons of the season will wane. Let the Mazdayasnian (pray) for a smiter who may destroy quickly (the demon who causes their decrease).”

The passage contrasts the Mazdayasnian prayer for destruction of the demon with the malignant Druj and her adherents.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments GAH III. 383 / GAH IV. 385 / GAH V. 387 / V. GAH USHAHIN1.; lines 18613-18650 confidence: medium

"Propitiation to Ahura Mazda. I confess myself a Mazda-worshipper ... a foe to the Daevas ... for sacrifice, homage, propitiation, and praise, and to Berejya and Nmanya"

The speaker identifies as a Mazda-worshipper and explicitly as a foe to the Daevas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments GAH V. 387 / V. GAH USHAHIN1. / C C 2 / MISCELLANEOUS FRAGMENTS.; lines 18670-18752 confidence: high

Fragment III contrasts good thoughts, words, and deeds done with intelligence against evil ones done with folly, assigning the good to Heaven and the evil to Hell.

Good thoughts, words, and deeds are contrasted with evil thoughts, words, and deeds, and Ahura Mazda's sovereignty is set against Angra Mainyu's rejected rule.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I 6 THE GATHAS. / YASNA XXVIII. 17 / YASNA XXVIII. 19 / YASNA XXVIII. 21; lines 2650-2741 confidence: medium

The speaker asks the Lord, the Great Creator, to come with Good Mind, bestow long-lasting life, and give spiritual help to Zarathustra and the group so they may overcome the tormentor’s torments.

The requested spiritual help is for overcoming the torments of the tormentor, while the petition invokes Good Mind, Righteousness, and Piety as beneficent powers.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I 62 THE GATHAS. / YASNA XLIX. I 6 / YASNA XLIX. 165 / YASNA XLIX. 167; lines 9496-9540 confidence: medium

The speaker mentions protection through Good Mind, the spirits of the dead, self-humbling praises offered to the addressee, Aramaiti/Piety, sacrificing zeal, and the addressee's great Sovereign Power with “undying(?)” strength.

Devotional elements such as Good Mind, Aramaiti/Piety, praise, and Sovereign Power are juxtaposed with evil men, evil words, evil consciences, Hell, and the Lie's abode.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I 86 THE GATHAS. / YASNA LIII. 187 / THE GATHA(A) VAHI6TA ISTIS (VAHIS- / YASNA LIII. 189; lines 10497-10534 confidence: high

Former injurers of the holy Daena may become disciples by genuine conversion; king and chief nobles celebrate faithful converts and original disciples with hymns, ceremonies, and sacrifices, and lay down the moral law of the Saviour.

The passage contrasts holy Daena, piety, Ahura's protection, and innocence with Daevas, evil Vayu, profane Demons, vice, wickedness, and a false leader.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I06 THE GATHAS. / YASNA XLIV. / IOS THE GATHAS. / YASNA XLIV. IO9; lines 6782-6822 confidence: medium

The speaker asks, "Who so wisely relieved the day by night?" and the commentary says he reverts to moral duty.

The speaker asks who relieved day by night and immediately returns to moral duty; the bountiful Spirit is also called maker of sun, stars, and holy qualities.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I32 THE GAT HAS. / YASNA XLVI. 13 / YASNA XLVI. 135 / I36 THE GATHAS.; lines 8053-8099 confidence: high

The evil man is said to hold back the bearers of the Righteous Order from progress with the Kine within a region or province.

The passage directly contrasts bearers of the Righteous Order and the Kine with an evil man/governor endowed with evil might and evil deeds.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I36 THE GATHAS. / YASNA XLVI. I37 / YASNA XLVI. T39 / I4O THE GATHAS.; lines 8245-8291 confidence: medium

“Thou hast known ... as best, / O Mazda ... a holy blessing through (Thy) / Righteous Order, a throne ... with (Thy) / Good Mind”

The passage juxtaposes Mazda, Righteous Order, Good Mind, blessing, and guided worship with the Karpan and Kavi who act through evil deeds and fail at the bridge.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I42 THE GATHAS. / YASNA XLVI. 143 / YASNA XLVII. I45 / YASNA XLVII. I47; lines 8559-8651 confidence: high

Ahura Mazda will set all aright, give the ashavan fullness of the best, and the wicked will have marred enjoyment apart from God under the Evil Mind.

The passage contrasts righteous and wicked, bountiful Spirit and Evil Mind, and says Ahura Mazda will set all aright and distribute different outcomes.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I4O THE GATHAS. / YASNA XLVI. 14I / I42 THE GATHAS. / YASNA XLVI. 143; lines 8390-8467 confidence: medium

"Him who will discern aright what things are lawful (or) unlawful"

The passage sets lawful against unlawful, Righteousness against oppression, and gifts or rewards against anguish.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I50 THE GATHAS. / YASNA XLVIII. 151 / YASNA XLVIII. / I52 THE GATHAS.; lines 8785-8829 confidence: medium

"when the long struggles shall have found their issues, and the one party or the other wins the day, let not that party be the evil alliance with its monarch."

The passage contrasts an evil alliance, monarch, Rapine, false priests, and tyrants with correct Authority, Order of the Faith, and righteous agents who protect the defenseless.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I52 THE GATHAS. / YASNA XLVIII. 153 / YASNA XLVIII. 155 / I56 THE GATHAS.; lines 8977-9023 confidence: high

In coming strife, the female referent's mortal foes are to be slain; the Wrath-demon of rapine is to be cast down; envy plotting against the throne is to be smitten.

The passage opposes adherents of Good Mind and holy Order to mortal foes, the Wrath-demon of rapine, and envy plotting against the throne.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I56 THE GATHAS. / YASNA XLVIII. 157 / YASNA XLIX. 159 / YASNA XLIX.; lines 9145-9213 confidence: high

"the Righteous Order on the one side, and the power of the Lie-demon on the other" are described as opposed with "dualistic clearness."

The passage explicitly describes Righteous Order and the Lie-demon as opposing powers in opposing systems with dualistic clearness.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I90 THE GATHAS. / YASNA LIII. I91 / I92 THE GATHAS. / YASNA LIII. 193; lines 10689-10789 confidence: medium

“O ye righteous women!... ye bring forth the champion to help on the cause” while desire goes down toward the “spirit of evil.”

The passage opposes righteous women, a champion, good kings, the righteous Lord/Mazda, and the right-living poor to sinners, deceivers, false believers, the tormentor, and the spirit of evil.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments INTRODUCTION. / INTRODUCTION. XIX / XX THE GATHAS. / INTRODUCTION. XXI; lines 554-593 confidence: medium

Rapine and raids from Turanians or Daeva-worshippers are described as terrible visitations; the community is said to avoid rapine even in retaliation and to pray against Aeshma.

The Daeva-party is described as organized and attempting to overwhelm the Zarathiutrians; Daeva-worshippers are also linked with raids, while the community prays against Aeshma.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments INTRODUCTION. / THE GATIIAS. / ABBREVIATIONS. / YASNA XXIX.; lines 1820-1904 confidence: high

Zarathustra intervenes and declares Ahura Mazda mindful of revealed directions, aware of past and future acts, and an infallible judge who discriminates good and evil and allots future sufferings or rewards.

Zarathustra describes Ahura Mazda as knowing past and future deeds, discriminating good and evil, and allotting future sufferings or rewards.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments INTRODUCTION. XXV11 / INTRODUCTION. XXIX / XXX THE GATHAS. / INTRODUCTION. XXXI; lines 982-1027 confidence: medium

The passage says one expects reference to the opposition of a chief adversary and recognition of the Bountiful Immortals, but says both were omitted because their names retained less weight.

The passage explicitly refers to the expected opposition of a chief adversary, though it also says this reference is omitted in the materials under discussion.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments IOS THE GATHAS. / YASNA XLIV. IO9 / I IO THE GATHAS. / YASNA XLIV. I I I; lines 6870-6960 confidence: medium

“Were not robbery and violence then the law with them as now ? And did not the Kine, as representing the sacred herds and people, lift up her wailing voice ?”

The passage contrasts Righteousness and Righteous Order with an appeal to call evil evil and with Daeva-associated robbery and violence.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments L. H. MILLS. / INTRODUCTION. / INTRODUCTION. XIX / XX THE GATHAS.; lines 513-551 confidence: high

After souls and their laws are created, Aramaiti gives bodies; men and angels begin their careers; a Mathra guides the well-disposed; the faithful learn vows from the Immortals.

The passage contrasts faithful learners taught by Immortals with the infidel faction seduced by the Worst Mind and allied with Daevas, and explicitly says Zarathushtrian philosophy centers in dualism.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments MISCELLANEOUS FRAGMENTS. / MISCELLANEOUS FRAGMENTS. 39 1 / VIII2. / MISCELLANEOUS FRAGMENTS. 393; lines 18838-18872 confidence: medium

The Mathra-spenta word is described as unsubdued, undeceived, victorious, opposed to malice, healing, and victorious as Mazda's word.

The word is described as an opponent of malice, and the hymn is victorious against the words of Aeshma.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments PREFACE. XV / XVI THE GATHAS, ETC. / L. H. MILLS. / INTRODUCTION.; lines 385-468 confidence: high

Ahura Mazda is described as the supreme beneficent deity, co-ordinately opposed by Aka Manah or Angra Mainyu; he is not the creator of that evil deity and cannot destroy him or his realm.

The passage describes Ahura Mazda as supreme and beneficent while co-ordinately opposed by Aka Manah or Angra Mainyu, an evil deity whom he did not create and cannot destroy.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments THE GAHS. / THE GAHS. / I. THE GAH HAVAN2. / GAH III. 383; lines 18451-18533 confidence: medium

The speaker invokes propitiation to Ahura Mazda, confesses being a Mazdayasnian of Zarathustra's order, a foe to the Daevas, and devoted to the Lord's lore, and dedicates worship to Uzayeirina, Fradat-vira, and Dahyuma.

The speaker identifies as a Mazdayasnian of Zarathustra's order and a foe to the Daevas, while doctrinal proclamations are said to distress the evil man.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments THE GATHA(A) U-STAVAITI(I). / YASNA XLIII. 93 / YASNA XLIII. / YASNA XLIII. 95; lines 6132-6216 confidence: high

The passage says, "Like the Semitic prophet," the speaker conceives himself as beholding Ahura as chief of the two spirits and sovereign over other powers when the world was born.

Ahura is described as chief of the two spirits, separate from complicity with evil, and the passage refers to controversy between two sides.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments THE GATIIAS. / ABBREVIATIONS. / YASNA XXIX. / YASNA XXIX.; lines 1907-1995 confidence: medium

As Zarathustra prays, he avows steadfast confidence in Ahura rather than in the Daevas as the prime possessor and bestower of blessings.

Zarathustra avows confidence in Ahura rather than in the Daevas as possessor and bestower of blessings.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments VISPARAD IV. 343 / VISPARAD XI. 351 / VISPARAD XII. 353 / VISPARAD XIII. 355; lines 17548-17688 confidence: medium

Zarathustrian Mazdayasnians are told to hold their feet, hands, and understandings ready for lawful deeds according to sacred Order, to avoid unlawful and evil deeds, to do good deeds for husbandry, and to render the needy rich.

The passage contrasts lawful deeds in accordance with sacred Order with unlawful and evil deeds contrary to the ritual.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments VISPARAD IV. 343 / VISPARAD XI. 351 / VISPARAD XII. 353 / VISPARAD XIII. 355; lines 17690-17857 confidence: high

The worshippers strive after good thoughts, words, and deeds; Right is called the Best and associated with blessing and weal.

Good thoughts, words, and deeds are affirmed and recited to withstand evil thoughts, words, and deeds; blessedness for the holy is contrasted with the evil man's calamity, and the Daevas are subjected.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments VISPARAD XI. 351 / VISPARAD XII. 353 / VISPARAD XIII. 355 / VISPARAD XXIII. 363; lines 17893-17949 confidence: medium

The speakers desire to utter supplications for the Kine; a chant is known by the saint as good and fruitful but not known by the sinner, whom the speakers ask not to outstrip them in plan, words, ceremonies, or offerings.

The saint recognizes the good chant, while the sinner does not know it; the editor notes a division by knowledge and ignorance.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments VISPARAD XII. 353 / VISPARAD XIII. 355 / VISPARAD XXIII. 363 / AFRINAGAN.; lines 17952-18069 confidence: medium

The speaker confesses being a Mazda-worshipper of Zarathustra's order, a foe of the Daevas, and invokes Havani, day-lords, month-lords, year-lords, season-lords, and Ritual Righteousness for sacrifice, homage, propitiation, and praise.

The speaker identifies as a Mazda-worshipper of Zarathustra's order and as a foe of the Daevas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments VISPARAD XII. 353 / VISPARAD XIII. 355 / VISPARAD XXIII. 363 / AFRINAGAN.; lines 18072-18209 confidence: medium

“A blessing is Righteousness (called) the Best, it is weal.”

The blessing contrasts Righteousness, holy men, and religious thoughts, words, and deeds with evil, godless foes, and Daeva-worshippers.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments VISPARAD XII. 353 / VISPARAD XIII. 355 / VISPARAD XXIII. 363 / AFRINAGAN.; lines 18211-18227 confidence: medium

"I confess myself a Mazda-worshipper, of Zarathiutra's order, a foe to the Daevas, devoted to the lore of the Lord"

The confessor identifies as a Mazda-worshipper and "a foe to the Daevas."
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments XIII. / YASNA LVIII. 307 / YASNA LIX. 309 / YASNA LX. 3II; lines 15781-15864 confidence: high

Sraosha is asked to conquer disobedience in the house; peace, generosity, reverence, and truthful speech are asked to triumph over discord, avarice, contempt, and lying utterance; Righteous Order is asked to gain victory over the Demon of the Lie.

The passage presents paired oppositions in which obedience, peace, generosity, reverence, truthful speech, and Righteous Order are asked to prevail over disobedience, discord, avarice, contempt, lying utterance, and the Demon of the Lie; it also sends prayer against Angra Mainyu and evil beings.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments XVI THE GATHAS, ETC. / L. H. MILLS. / INTRODUCTION. / INTRODUCTION. XIX; lines 471-510 confidence: high

“The two original spirits unite in the creation of the good and evil in existence both actually in the present, and in principles which have their issue in the future in rewards and punishments.”

The passage explicitly characterizes the creed as dualistical creation and states that two original spirits create good and evil, with good and evil limiting each other.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments XVI THE GATHAS, ETC. / L. H. MILLS. / INTRODUCTION. / INTRODUCTION. XIX; lines 471-510 confidence: medium

The passage opposes the good God to the Evil Mind or Angry Spirit; describes Aeshma as servant, invasion and rapine, and scourge; identifies the Druj as evil angel and personified deceit; and says the Daevas or Devas of southern neighbours perhaps represent Aka Manah, Aeshma, the Druj, and related powers.

The evil figure is opposed to the good God and is described as having Aeshma as servant and the Druj as evil angel.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments XXVI THE GATHAS. / INTRODUCTION. XXV11 / INTRODUCTION. XXIX / XXX THE GATHAS.; lines 934-979 confidence: low

“there is no certain mention of Angra Mainyu, or of the Amesha Spewta, in the Inscriptions”

The passage stresses that Angra Mainyu is not certainly mentioned in the Inscriptions, even where the author thinks the name would be expected in denunciations of opponents; a footnote says Angra Mainyu is prominent in the Gathas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments XXX THE GATHAS. / INTRODUCTION. XXXI / XXX11 THE GATHAS. / INTRODUCTION. XXX111; lines 1077-1118 confidence: low

Zarathustra may have labored nearer the land of the Vedas, where Vistaspa once ruled, Daeva-worship lingered, common names of Irano-Indian gods were heard, and Indo-Aryans left Irano-Aryans as they descended into the Vungab.

The passage contrasts Mazda-worship with lingering Daeva-worship and later Avesta funerary prohibitions with another religion's sepulchral monuments.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments XXXV111 THE GATHAS. / INTRODUCTION. XXXIX / INTRODUCTION. / THE GATIIAS.; lines 1668-1703 confidence: medium

The passage describes judgment according to deeds done in the body, the soul consigned to a Heaven of virtue or Hell of vice, and recompense pronounced by a happy or stricken conscience.

The passage contrasts a Heaven of virtue with a Hell of vice and frames recompense through a happy or stricken conscience.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA I. / YASNA I. 197 / I98 YASNA I. / YASNA I. 199; lines 10964-11057 confidence: medium

The Yasna is announced to the Bounteous Mathra, holy and effective revelation against the Daevas, the Zarathustrian revelation, and the long descent or tradition of the good Mazdayasnian Faith.

The Bounteous Mathra and Zarathustrian revelation are holy and effective, given against the Daevas; the passage also addresses the curse of wisdom.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA I. 197 / I98 YASNA I. / YASNA I. 199 / YASNA I. 20I; lines 11060-11150 confidence: medium

The speaker addresses all lords of ritual order and the beneficent heavenly and earthly Yazads, who are meet for sacrifice and homage because of Asha Vahista.

The speaker invokes holy lords, beneficent Yazads, and ritual order, then declares himself a Mazda-worshipper and foe to the Daevas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA I. 199 / YASNA I. 20I / YASNA II. 203 / YASNA II. 205; lines 11235-11310 confidence: medium

The speaker approaches the bounteous Mathra, the law instituted against the Daevas, the Zarathustrian law, its long descent, and the good Mazdayasnian Religion.

The passage invokes the Mathra together with a law instituted against the Daevas and the Zarathustrian law and religion.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA II. 205 / YASNA III. 207 / YASNA III. / YASNA III. 209; lines 11555-11568 confidence: medium

"I will confess myself a Mazdayasnian, of Zarathu-stra's order, a foe to the Daevas, devoted to the lore of the Lord"

The speaker defines himself as a Mazdayasnian and explicitly as a foe to the Daevas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA IV. 215 / YASNA IV. 217 / YASNA VI. 2 19 / YASNA VI. 22 1; lines 11915-11976 confidence: medium

The Mathra Spenta is worshipped with sacrifice and described as glorious, true, a law revealed against the Daevas, the Zarathustrian law, and linked to the good Mazdayasnian Religion.

The Mathra Spenta is identified as a law revealed against the Daevas, creating an explicit opposition between the Zarathustrian law and Daevas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA IX. 235 / YASNA IX. 237 / YASNA IX. 239 / YASNA X.; lines 12727-12763 confidence: medium

Demon-gods and Goddesses are asked to fly away; good Sraosha and Blessedness are invited to dwell in Ahura's house sanctified by Haoma.

The passage contrasts Demon-gods and Goddesses, who are to fly away, with good Sraosha and Blessedness, who are invited to dwell in the sanctified house.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA IX. 237 / YASNA IX. 239 / YASNA X. / YASNA X. 241; lines 12766-12855 confidence: medium

Haoma grows while praised; its praiser becomes more victorious; even slight pressure, praise, or tasting of its juice avails against the Daevas.

The passage links praise, pressure, and tasting of Haoma with increased victory and the thousand-smiting of the Daevas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA IX. 237 / YASNA IX. 239 / YASNA X. / YASNA X. 241; lines 12766-12855 confidence: medium

Other toxicants go with Rapine of the bloody spear, while Haoma's stirring power goes with friendship; Haoma comes to heal those who caress it like a tender son.

The text contrasts other toxicants, linked with Rapine of the bloody spear, with Haoma, whose stirring power goes with friendship.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA IX. 239 / YASNA X. / YASNA X. 241 / YASNA X. 243; lines 12858-12923 confidence: high

The speaker declares belonging to good thought, word, deed, obedience, and the saint, and not to evil, disobedience, or the wicked; the passage says the spirits divide, and a note states that Haoma speaks.

The declaration contrasts good thought, word, deed, obedience, and the saint with evil, disobedience, and the wicked, and says the spirits divide.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA IX. 23T / YASNA IX. 233 / YASNA IX. 235 / YASNA IX. 237; lines 12587-12674 confidence: medium

The speaker beseeches Haoma, 'thou that drivest death afar,' for desires gained, power, satisfaction, victory in battles, and conquest of hate and the lie.

The speaker asks to conquer hate and the lie, to be victorious in battles, to receive warning of attackers, and to have hostile intent diverted.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA L. 171 / YASNA L. I 73 / YASNA L. 175 / YASNA LI.; lines 9901-9932 confidence: medium

The passage states that Ahura's sovereign authority and reign over faithful worshippers' hearts and minds is the leading theme; when established, this power produces good and represses evil.

The sovereign power is said to produce every good thing and repress every evil.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA L. 175 / YASNA LI. / YASNA LI. 177 / YASNA LI. 179; lines 10034-10170 confidence: high

Ahura Mazda, not the false god of the Daevas, bestows better-than-good benefit according to religious choice and sends worse-than-evil consequence to the withholder of sacrifice in the last turning of creation.

The passage contrasts Ahura Mazda with the false god of the Daevas, the wicked with the maintainer of holy Order, and refers to two striving sides.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA L. I 73 / YASNA L. 175 / YASNA LI. / YASNA LI. 177; lines 9935-10031 confidence: high

Men who press the prayer are for the moment like the Ratu; they seek the kine and wish to establish the Ratu as person or law to judge between two sides and quiet the land by expelling evil.

The passage contrasts two sides, highest good and deepest evil, righteous adherents and destructive opponents, and uses the adverse lineage formula of Lie and Akoman.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LI. / YASNA LI. 177 / YASNA LI. 179 / I 82 THE GATHAS.; lines 10173-10218 confidence: high

A believer is associated with wounding the wicked; the adversary seeks the speaker's life, is called a son of the Lie's creation, and the speaker calls on Asha/Righteous Order for help and blessing.

The speaker invokes Asha/Righteous Order while the adversary is identified with the Lie's creation and the miscreants.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LI. 177 / YASNA LI. 179 / I 82 THE GATHAS. / YASNA LI. 183; lines 10221-10314 confidence: high

The righteous man's conscience crushes the wicked man's spirit while the wicked soul rages on the open Chinvat Bridge and strives by actions and cursing speech to reach or pollute Asha's paths.

Asha's paths and faithful souls are contrasted with the Home of the Lie and harmful doctrines, alongside righteous and wicked figures.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LIII. 189 / I90 THE GATHAS. / YASNA LIII. I91 / I92 THE GATHAS.; lines 10637-10686 confidence: high

A priestly master speaks monitions to marrying maidens, refers to laws of the Faith and the life of the Good Mind, and instructs bride and bridegroom to cherish one another in Righteousness for happy home-life.

Righteousness and the Good Mind are set against the Lie-demon, malicious injuries, and evil truth-harmers.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LIV. 293 / YASNA LV. 295 / YASNA LVII. 297 / YASNA LVII. 299; lines 15259-15407 confidence: medium

Sraosha 'sleeplessly and vigilant guards the creatures of Ahura' and, 'with halberd raised on high,' guards the corporeal world after sunset.

The passage refers to the two Spirits who made the worlds, bracketed as bounteous and evil, and sets Sraosha's guardianship against the Daevas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LV. 295 / YASNA LVII. 297 / YASNA LVII. 299 / VIII.; lines 15409-15523 confidence: medium

The prayer asks Sraosha to protect the speakers in the corporeal world and the world of mind against unhappy death, Wrath, ill-intentioned hosts with bloody spears, assaults stirred by the Wrath-demon, and Vidhatu the demon-made.

The prayer distinguishes the corporeal world and the world of mind, and asks Sraosha for protection against unhappy death, Wrath, demons, and hostile hosts.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LVII. 297 / YASNA LVII. 299 / VIII. / YASNA LVII. 305; lines 15526-15543 confidence: medium

Obedience holds and poises in both hands a knife-like battle-axe, which is said to fly as if by itself and to cleave the Daevas' skulls.

The worshiped figure Obedience is armed and is said to cleave or hew down Daevas, Angra Mainyu, Rapine, Daevas of Mazendran, and every Demon-god.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LVII. 299 / VIII. / YASNA LVII. 305 / XIII.; lines 15545-15611 confidence: high

The passage worships Sraosha's martial gifts: shielding armour, warrior strength, skull-cleaving power against Daevas, victorious powers, ascendency, and also praises Arrti.

Sraosha is portrayed as a victorious warrior who cleaves Daevas, while worship shelters from Daeva and the evil-minded man.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LVIII. 307 / YASNA LIX. 309 / YASNA LX. 3II / YASNA LXII. 313; lines 15867-15939 confidence: high

The speakers send or peal forth against Kayadhas, Kayadhians, thieves, robbers, Zandas, sorcerers, covenant breakers, murderers of saints, persecutors of the ritual, a death-filled tyrant, and the wicked whose thoughts, words, and works are not congenial to holy ritual laws; Zarathushtra Spitama is addressed.

The passage opposes the Demon of the Lie, the Druf, the evil world, and the wicked to the prophets and holy ritual laws.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LX. 3II / YASNA LXII. 313 / YASNA LXII. 315 / YASNA LXV. 317; lines 16023-16106 confidence: medium

Ardvi Sura Anahita is praised as holy, efficacious against Daevas, devoted to Ahura's lore, worshipped with sacrifice, beneficial to life and settlements, and as purifying seed, wombs, childbirth, and milk.

Ardvi Sura Anahita is called efficacious against the Daevas and devoted to Ahura's lore.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LXVIII. 321 / YASNA LXVIII. 323 / YASNA LXX. 325 / YASNA LXXI. 327; lines 16435-16512 confidence: medium

The passage worships the bounteous Mathra, the whole system of the Faith set up against the Daevas, and its long descent; it sacrifices to all holy Yazads, heavenly and earthly, and worships the good heroic bounteous Fravashis of saints.

The Faith is described as set up against the Daevas, and sacred words are said to cut down evil thought, word, and deed.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA VII. 2 25 / YASNA VII. 22 7 / YASNA VIII. / YASNA VIII. 2 29; lines 12231-12319 confidence: high

The invocation addresses Bountiful Immortals, the Mazdayasnian law, just men and women, and Zaothras; it asks that a Mazdayasnian desiring Righteousness be taught by waters, plants, and Zaothras, while noting that sorcery ruins settlements of Righteousness.

The passage repeatedly contrasts Righteousness, the holy, and the Mazdayasnian adherent with sorcery, the magician's word, and the wicked who are stripped of power.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA VIII. / YASNA VIII. 2 29 / YASNA IX. 23T / YASNA IX. 233; lines 12411-12499 confidence: medium

Thraetaona smote the dragon Dahaka, described as three-jawed, triple-headed, six-eyed, thousand-powered, a lie-demon of the Daevas, and made by Angra Mainyu against the corporeal world and settlements.

Dahaka is said to have been made by Angra Mainyu as a mighty Druj against the corporeal world and for the destruction of settlements and the homes of Asha.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA VIII. 2 29 / YASNA IX. 23T / YASNA IX. 233 / YASNA IX. 235; lines 12502-12584 confidence: medium

Haoma answers that Pourushaspa was the fourth man to prepare him; the blessing was Zarathustra's birth in Pourushaspa's house, and Zarathustra first recited the Ahunavairya four times with increasing voice.

Zarathustra is identified as the Daeva's foe, recites the Ahunavairya, and causes demon-gods to vanish into the ground in the context of the two spirits' world.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA X. 243 / YASNA XI. / YASNA XL 245 / YASNA XII. 247; lines 13044-13134 confidence: high

The speaker confesses Mazdayasnian identity, praises good thoughts, words, and deeds, repudiates evil ones, offers sacrifice and homage to the Bountiful Immortals with his whole person and body, and praises Righteousness.

The passage contrasts good thoughts, words, and deeds with evil ones and opposes Mazdayasnian allegiance to estrangement from the Daevas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XI. / YASNA XL 245 / YASNA XII. 247 / YASNA XII. 249; lines 13137-13219 confidence: high

Daevas are described as evil, bereft of good, void of virtue, deceitful, most like the Demon-of-the-Lie, loathsome, and lacking good.

The passage opposes Daevas and the Demon-of-the-Lie, described as evil and devoid of good, to the speaker's allegiance to Ahura Mazda and the Faith of Mazda.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XIX. 259 / YASNA XVIII4. / YASNA XIX. / YASNA XIX. 263; lines 13758-13847 confidence: high

The evil one arises to oppose Ahura Mazda; Ahura repels the wicked one with an interdict and renunciation denying harmony in minds, precepts, comprehensions, beliefs, words, actions, consciences, and souls.

The evil one arises to oppose Ahura Mazda, and Ahura repels him while declaring no harmony between their minds, beliefs, words, actions, consciences, or souls.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XL 245 / YASNA XII. 247 / YASNA XII. 249 / YASNA XIII. 251; lines 13222-13312 confidence: medium

“Thus the two spirits thought, thus they spoke, and thus they did.”

The text explicitly names “the two spirits” and attributes thought, speech, and action to them.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XL1X. I 6 I / I 62 THE GATHAS. / YASNA XLIX. I 6 / YASNA XLIX. 165; lines 9405-9493 confidence: high

The zealous husbandman is called to listen; the truthful tiller should not share sheltering chieftainship with the wicked; believing natures only join the best recompense.

The truthful tiller and believing natures are set against the wicked in relation to chieftainship and recompense.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLI. 289 / AND THE REWARDER. / YASNA XLII. 29I / YASNA LIV. 293; lines 15021-15098 confidence: medium

The speaker prays and praises through Righteousness for the clean and for opposition to 'the entire evil creation.'

The passage speaks of opposition to the entire evil creation and describes the Airyama-ishyo as opposing assaulting malice with victorious force.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. 91 / THE GATHA(A) U-STAVAITI(I). / YASNA XLIII. 93 / YASNA XLIII.; lines 6044-6129 confidence: high

The composer beseeches Ahura to grant two mighty and eternal goods: universal wholeness or welfare of soul and body, and unlimited duration of that condition.

The sought goods are presented as a pair involving soul and body, duration, and the bodily and mental world.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. 95 / YASNA XLIII. 97 / YASNA XLIII. 99 / IOO THE GATHAS.; lines 6366-6413 confidence: high

The speaker says he will regard Ahura Mazda as mighty and bountiful when aids of grace approach, guarded as just awards to wicked and righteous, with “Thy Fire’s flame” strong through Holy Order and the Good Mind’s power coming to him.

The passage repeatedly contrasts wicked/righteous and evil/good, assigning different outcomes to each category.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. 97 / YASNA XLIII. 99 / IOO THE GATHAS. / YASNA XLIII. IOI; lines 6416-6505 confidence: high

Zarathustra answers that he would be a strong tormentor and avenger to the wicked and a mighty help and joy to the righteous.

Zarathustra contrasts his desired role toward the wicked as tormentor and avenger with his desired role toward the righteous as help and joy.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. IO5 / I06 THE GATHAS. / YASNA XLIV. / IOS THE GATHAS.; lines 6735-6779 confidence: high

The composer "beseeches Ahura to speak" in distinction from "the falsifying utterance" of "Falsehood" and asks him to reveal "the holy truth."

The requested holy truth is explicitly distinguished from falsifying utterance and from an opposing religion named Falsehood.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIV. / IOS THE GATHAS. / YASNA XLIV. IO9 / I IO THE GATHAS.; lines 6825-6867 confidence: high

The speaker asks who is the righteous believer, who is the sceptic, which man Angra Mainyu governs, and which is as evil as that chief.

The passage opposes Ahura, Holy Order, truth, Good Mind, and Mathras to Angra Mainyu, the Lie-demon or Lying Goddess, disobedience, and wicked corrupters.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIV. 115 / YASNA XLIV. I I 7 / YASNA XLIV. 119 / YASNA XLIV. 121; lines 7354-7391 confidence: medium

“Have Daeva-(worshippers) e'er reigned as worthy kings?”

The passage contrasts Daeva-worshippers and those who act amiss with the needs of the Kine and the Righteous Order.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIV. 119 / YASNA XLIV. 121 / YASNA XLV. / YASNA XLV. 123; lines 7436-7522 confidence: high

The passage states a severance between good and evil, God and Demon; says this is a corollary to Yasna XXX.3-6; and describes two spirits making life and its negation while remaining irreconcilably opposed and separate forever.

The passage repeatedly separates good from evil, God from Demon, and describes the two spirits as producing life and its negation while remaining forever opposed.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIV. 121 / YASNA XLV. / YASNA XLV. 123 / YASNA XLV. 12,; lines 7525-7615 confidence: high

The speaker declares the world's two first spirits; the more bountiful spirit says to the harmful one that their thoughts, commands, understandings, beliefs, deeds, consciences, and souls are not at one.

The passage explicitly declares two first spirits, one more bountiful and one harmful, whose thoughts, commands, beliefs, deeds, consciences, and souls are not at one.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIV. I I 7 / YASNA XLIV. 119 / YASNA XLIV. 121 / YASNA XLV.; lines 7394-7433 confidence: high

“YASNA XLV. The Doctrine of Dualism. Homage to Ahura.”

The passage explicitly labels Yasna XLV as a doctrine of dualism and describes a fixed gulf between holy Ahura and the evil Mainyu or Angra Spirit, while denying that Ahura originates or tolerates evil.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIV. I I I / YASNA XLIV. II3 / YASNA XLIV. 115 / YASNA XLIV. I I 7; lines 7165-7259 confidence: high

The speaker asks Ahura to tell him aright who is righteous, who is evil or wicked, and why the vile man standing against him is not held to be the sinner he is.

The passage contrasts righteous figures and Righteousness/Order with evil, wickedness, the Demon-of-the-Lie, and two hostile hosts.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIV. II3 / YASNA XLIV. 115 / YASNA XLIV. I I 7 / YASNA XLIV. 119; lines 7262-7351 confidence: medium

The speaker asks Ahura how to proceed to a divine conference and consummation, seeking chieftainship supported by Weal, Immortality, and the holy Mathra that guides the way through Righteousness.

Righteousness and Righteous Order frame the desired path and prize, while the correct speaker is defined as showing no favor to the Demon-of-the-Lie.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIV. IO9 / I IO THE GATHAS. / YASNA XLIV. I I I / YASNA XLIV. II3; lines 6963-7061 confidence: medium

The speaker asks Ahura who was first father of Righteous Order, who gave the sun and stars their way, and who established the moon’s waxing and waning, adding that he would know these things and others.

The passage pairs or cycles the moon’s waxing and waning, lights and darkness, sleep and waking, and named divisions of the day.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIX. / YASNA XL1X. I 6 I / I 62 THE GATHAS. / YASNA XLIX. I 6; lines 9309-9402 confidence: high

B^dva's evil judge causes the speaker to hesitate, is called a deceiver estranged from Righteous Order, and is said not to have maintained Piety or asked with Good Mind.

The passage contrasts Righteous Order, Good Mind, Piety, Mazda, and the Lord's Realm with the evil judge, Demon-of-the-Lie, wicked allies, Wrath of Rapine, and Daevas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIX. 159 / YASNA XLIX. / YASNA XL1X. I 6 I / I 62 THE GATHAS.; lines 9264-9306 confidence: medium

The speaker says Beudva has long fought with him, appeared at hand to threaten him, and is powerful in brutal might.

The passage contrasts the speaker's Righteous zeal and appeal to Mazda and Good Mind with Beudva's threatening violence.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIX. 165 / YASNA XLIX. 167 / I 68 THE GATHAS. / YASNA L. 169; lines 9585-9623 confidence: medium

The passage says that after the hostile chief has gained the upper hand, the speaker cries out with interrogatives; it also paraphrases: “The storm has broken over us.”

The passage juxtaposes reliance on Righteous or saving Order with a hostile chief and enemy against whom advance is made.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLV. / YASNA XLV. 123 / YASNA XLV. 12, / YASNA XLV. 127; lines 7618-7708 confidence: high

“the soul(s) of the righteous” desire blessings “in the eternal-Immortality”; these are “blessings to the righteous” but “woes to the wicked,” established by Ahura Mazda through His kingdom as creator.

The passage states that blessings are for the righteous and woes for the wicked, and says Ahura Mazda established these through his kingdom as creator.
read in the book →
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: high

The passage explains Zarathustra’s poverty in means and troops as the dregvawt/drugvawt’s work; this enemy holds back bearers of Holy Order from righteous livelihood in cattle culture and would deliver home, village, district, and province to ruin and death if empowered.

The dregvawt/drugvawt obstructs the bearers of Holy Order and threatens ruin and death; the worlddestroyer is to be expelled from power and life.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLV. 123 / YASNA XLV. 12, / YASNA XLV. 127 / YASNA XLV. 129; lines 7711-7801 confidence: medium

"Him in the Yasnas of our Piety we seek to praise with homage"; he is named Lord Ahura Mazda.

The passage contrasts Ahura Mazda, holy Order, Good Mind, Weal, and Immortality with Daeva-gods and alien men who derided him.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLV. 127 / YASNA XLV. 129 / YASNA XLVI. I3I / I32 THE GAT HAS.; lines 7853-7902 confidence: high

The failing superintendent is delivered to the bonds of the Lie-demon; the passage adds, "there is no compromise in the dualistic moral creed."

The passage explicitly says there is no compromise in the dualistic moral creed and equates those who favor evil with evil and friends of good with good.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLV. 129 / YASNA XLVI. I3I / I32 THE GAT HAS. / YASNA XLVI. 13; lines 7905-8004 confidence: medium

"from that narrow path (it becomes narrow to the faithless), they shall fall to 'eternal' Hell."

The passage contrasts faithless persons falling to Hell, repentant outsiders joining the righteous order, faithful praise-singers receiving response, and oppressing clans receiving visitation.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVI. 13 / YASNA XLVI. 135 / I36 THE GATHAS. / YASNA XLVI. I37; lines 8102-8193 confidence: high

The speaker curses one who has power but will not approach or reprove the guilty one; that person goes to the abode of the Lie and the enchainer. The passage contrasts being evil toward the evil with being holy and friendly to the righteous, and says the Lord fixed the moral laws.

The passage contrasts evil with righteous figures, places the negligent person in the abode of the Lie, and refers to Righteous rule and moral laws.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVI. 143 / YASNA XLVII. I45 / YASNA XLVII. I47 / YASNA XLVII. H9; lines 8654-8694 confidence: high

The passage states that Mazda’s bounteous spirit bestows rewards and blessings on the good, while the wicked are harmed and the saints are not harmed in that way.

The passage repeatedly contrasts good, saints, and righteous persons with wicked foemen, the wicked, and the evil wealthy/ruling man.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVI. I37 / YASNA XLVI. T39 / I4O THE GATHAS. / YASNA XLVI. 14I; lines 8294-8339 confidence: high

"in the Lie's abode for ever shall their habitation be."

The excerpt contrasts the Lie's abode and woe with settlements of Piety, Good Mind, and Righteousness.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVII. H9 / I50 THE GATHAS. / YASNA XLVIII. 151 / YASNA XLVIII.; lines 8740-8782 confidence: medium

The passage mentions two striving throngs in relation to the prosperous increase of Piety and of Righteous ritual and moral Truth.

The passage refers to two striving throngs, and the translator note connects the interpretive issue with ashavan and dregvawt terminology from the surrounding context.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVII. I45 / YASNA XLVII. I47 / YASNA XLVII. H9 / I50 THE GATHAS.; lines 8697-8737 confidence: high

Verse 5 says Ahura Mazda will give gifts through his bounteous spirit to his holy saint; the wicked is far from his love and abides in the actions of Evil Mind.

The holy saint receiving the best is contrasted with the wicked who abides in the actions of Evil Mind.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVIII. / I52 THE GATHAS. / YASNA XLVIII. 153 / YASNA XLVIII. 155; lines 8928-8974 confidence: high

'Let the good kings obtain the rule. Let not the evil monarchs govern us'; the righteous are to rule with good discernment.

Good kings and the righteous are prayed into rule, while evil monarchs are explicitly rejected as governors.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVIII. 151 / YASNA XLVIII. / I52 THE GATHAS. / YASNA XLVIII. 153; lines 8832-8925 confidence: high

Commentary says the only human combatants to be matched against the Demon of furious Rapine are the saving Saoshyants, vicegerents of the Immortals upon earth, including named religious princes and Zarathustra Spitama.

The passage contrasts holy Order, Ahura, and righteous champions with the Demon-of-the-Lie, Daevas, and the evil heretic, with the righteous side expected to smite the evil opponent.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVIII. 153 / YASNA XLVIII. 155 / I56 THE GATHAS. / YASNA XLVIII. 157; lines 9026-9121 confidence: high

The speaker asks what prayer brings Ahura's holy Reign, reward and blessing for the soul, and open helpers for the spread and maintenance of Order while he lives in Good Spirit's deeds.

Order, Good Spirit, Good Mind, and perfected Piety are contrasted with polluted drunken joy, Karpans who would crush the speaker's group, and tyrants maintaining evil rule.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVIII. 155 / I56 THE GATHAS. / YASNA XLVIII. 157 / YASNA XLIX. 159; lines 9124-9142 confidence: medium

The speaker asks when Righteousness will come with home-like amenities and pastures for cattle, who will grant quiet from cruel evil men, and to whom Good Mind's sacred wisdom will come.

The passage contrasts cruel men of evil life and faith with Righteousness, Holy Order, Ahura's commandment, and steadfast foes of hate.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVIII. 157 / YASNA XLIX. 159 / YASNA XLIX. / YASNA XL1X. I 6 I; lines 9216-9261 confidence: high

Those who brought the Daevas and opposed Asha are called devotees of Rapine; they gain stolen livelihood and waste ill-gotten means.

The passage explicitly contrasts those who oppose Asha and bring Daevas with defenders and proclaimers of the holy Daena, and later opposes the saints and pleasing conscience-images to the home of Lies.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XVI. 255 / YASNA XVI. 257 / YASNA XVII. / YASNA XIX. 259; lines 13578-13597 confidence: medium

The passage worships the Mathra-spe^ta, glossed as the bounteous word-of-reason, the Zarathuitrian law against the Daevas, and the law's long descent.

The passage worships the Mathra-spe^ta as a bounteous word-of-reason and the Zarathuitrian law against the Daevas.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XVII. / YASNA XIX. 259 / YASNA XVIII4. / YASNA XIX.; lines 13600-13755 confidence: low

The more bountiful of the two Spirits is said to have declared to Zarathustra the entire pure creation: present, emerging, and future, with reference to actions of a life devoted to Mazda.

The passage refers to the more bountiful of the two Spirits declaring the entire pure creation to Zarathustra.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXIX. / YASNA XXIX. / YASNA XXIX. / YASNA XXIX.; lines 2097-2143 confidence: medium

“Not for the righteous liver, not for the thrifty (tiller of the earth), shall there be destruction together with the wicked!”

The passage contrasts the righteous liver and thrifty tiller with the wicked and states that destruction will not be shared together with the wicked.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXIX. 13 / YASNA XXVIII. / YASNA XXVIII. 15 / I 6 THE GATHAS.; lines 2421-2464 confidence: medium

The passage says Ahura hears and answers by a revelation of eternal principles contained in chapter XXX; understanding it helps discriminate truth from falsehood, defend Asha, and found true Benevolence.

The passage states that the revelation helps discriminate truth from falsehood in defense of Asha and true Benevolence.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXIX. I I / YASNA XXIX. 13 / YASNA XXVIII. / YASNA XXVIII. 15; lines 2374-2418 confidence: medium

A prayer described as a Mathra spell is said to repel unclean beasts and creatures that defile sanctity or endanger lives.

Unclean creatures are opposed to sanctity, and ravagers threaten the faithful community, creating a moral and ritual contrast.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXV. / YASNA XXV. 277 / YASNA XXVI. 279 / YASNA XXVII.; lines 14456-14496 confidence: high

The passage says the recital renders Ahura Mazda, the greatest lord and master, and smites wicked Angra Mainyu, Aeshma of the bloody spear, the Mazainya Daevas, and the wicked Varenya Daevas.

The same liturgical frame renders and furthers Ahura Mazda and beneficent beings while smiting Angra Mainyu and Daevas described as wicked.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXV. 277 / YASNA XXVI. 279 / YASNA XXVII. / YASNA XXXV.; lines 14499-14521 confidence: medium

Mazda is declared "beyond all" and "far from Daevas and Khrafstra-accursed mortals."

Mazda is declared beyond all and far from Daevas and Khrafstra-accursed mortals.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVII. / YASNA XXXV. / YASNA XXXV. / YASNA XXXV. 283; lines 14588-14645 confidence: medium

The speakers choose the best thoughts, words, and deeds for both worlds and pray for the Kine to have comfort and fodder from all ranks.

The passage repeatedly frames best thoughts, words, deeds, and gifts as being for both worlds.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. / YASNA XXVIII. 15 / I 6 THE GATHAS. / YASNA XXVIII. 17; lines 2467-2552 confidence: medium

Inspired by Benevolent Mind, the speaker approaches the Great Creator, the Living Lord, and asks for a bountiful gift for both the corporeal world and the world of mind.

The prayer explicitly names both the corporeal world and the world of mind as domains for the requested gift.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. / YASNA XXX. 25 / YASNA XXX. 27 / YASNA XXX. 29; lines 3031-3122 confidence: high

The two primeval spirits are described as a pair, independent in action, better and worse in thought, word, and deed; the wisely acting should choose aright rather than evil-doers.

The central figures are two primeval spirits, a pair contrasted as better and worse in thought, word, deed, and action.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. 19 / YASNA XXVIII. 21 / YASNA XXVIII. / YASNA XXX. 25; lines 2836-2932 confidence: high

The passage says there were two original spirits or principles, a better and a worse one, later personified as an independent pair, followed by an admonition to choose the better.

The passage explicitly describes two original spirits or principles, better and worse, whose independent choices produce opposed realms and conditions.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. 19 / YASNA XXVIII. 21 / YASNA XXVIII. / YASNA XXX. 25; lines 2836-2932 confidence: high

The gathered audience is told a decisive moment has come: each person should choose religion individually, hear attentively, and gaze at the holy Fire with a receptive mind.

Listeners are told to choose religion individually, and the broader passage repeatedly frames good and evil as a choice between better and worse principles or realms.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. 19 / YASNA XXVIII. 21 / YASNA XXVIII. / YASNA XXX. 25; lines 2836-2932 confidence: medium

The two spirits come together to make opposed phenomena: life and its absence, Heaven and Hell; Hell is the worst life and Heaven the best mental state.

The passage contrasts Heaven and Hell, describing Hell as the worst life and Heaven as the best mental state.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. 19 / YASNA XXVIII. 21 / YASNA XXVIII. / YASNA XXX. 25; lines 2836-2932 confidence: medium

Daeva-worshippers are said to fail in discernment; the Worst Mind comes upon them, induces them to choose him and his evil realm, and they become intent on injuring human life. The commentary calls this a temptation and fall.

The Daeva-worshippers deliberate, the Worst Mind comes upon them, they choose him and his evil realm, and the commentary explicitly calls this a temptation and fall.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. 21 / YASNA XXVIII. / YASNA XXX. 25 / YASNA XXX. 27; lines 2935-3028 confidence: high

The commentary says the clothing of souls with bodies seems indicated; Archangels and Daevas with their adherents choose good and evil; Ameshospends unite with Aramaiti to bestow a body on the newly created soul.

The passage contrasts Archangels and Daevas with their human adherents, one choosing good and the other evil, and a note says the vows are founded on the doctrine of dualism.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXVIII. 21 / YASNA XXVIII. / YASNA XXX. 25 / YASNA XXX. 27; lines 2935-3028 confidence: high

Loyal citizens defeat the Lie-demon, described as the life of the Daeva-party, and deliver her captive to the great Genius of Truth, personified Righteousness.

Loyal citizens defeat the Lie-demon, deliver her captive to personified Righteousness, and incarnate falsehood and her adherents are chastised.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXX. 25 / YASNA XXX. 27 / YASNA XXX. 29 / YASNA XXX. 31; lines 3125-3222 confidence: high

Between two spirits, the Demon-gods and their worshippers are said to be unable to make a righteous choice because they have been beguiled or injured.

The passage frames a distinction between two spirits and states that the Demon-gods fail to make a righteous choice between them.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXX. 27 / YASNA XXX. 29 / YASNA XXX. 31 / YASNA XXX. 33; lines 3225-3319 confidence: high

“the Daevas first seized the Demon of Wrath as their ally”

The passage opposes Mazda, Good Mind, Righteous Order, renovators, and righteous saints to Daevas, Wrath, Lie, Falsehood, and their adherents.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXX. 29 / YASNA XXX. 31 / YASNA XXX. 33 / YASNA XXX. 35; lines 3322-3369 confidence: medium

“the long wounding for the wicked, and the blessings which are in store for the righteous.”

The main passage opposes wicked and righteous outcomes, and the Pahlavi note adds the defeat of the Drug and movement toward Auharmazd and Ashavahijt.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXX. 31 / YASNA XXX. 33 / YASNA XXX. 35 / YASNA XXXI.; lines 3372-3417 confidence: high

Verse 1 is summarized as the speaker reciting things unwillingly heard by the hostile party but valued as the best existing things by those sincerely devoted to Mazda, whose good disposition quickens perception.

The passage contrasts a hostile party with sincere devotees of Mazda and explicitly describes a struggle of two parties connected with the success of Righteous Order.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXX. 33 / YASNA XXX. 35 / YASNA XXXI. / YASNA XXXI. 37; lines 3420-3510 confidence: high

A satisfying decision is associated with the Sacred Fire and holy ritual, bringing mental keenness to two contending parties; the doctrine is to be proclaimed for conversion, with no Gathic trace of automatic restoration found by the commentator.

The passage contrasts contending parties, falsehood and Daeva-worshippers, God's spokesman and an ignorant Daeva-worshipper, and the good and evil Spirits.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXX. 35 / YASNA XXXI. / YASNA XXXI. 37 / YASNA XXXI. 39; lines 3513-3607 confidence: high

The commentary says the speaker asks about expiatory prayers to avert calamities, secure the upper hand in the struggle for the throne, and about the situation of righteous and wicked in the final consummation.

The passage repeatedly contrasts righteous believers and devotees of Ahura with wicked opponents, the Daeva-party, and adherents of the harmful Lie; it also frames a choice between Asha’s disciple and the opponent.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. / YASNA XXXI. 37 / YASNA XXXI. 39 / YASNA XXXI. 41; lines 3610-3707 confidence: high

"Ahura Mazda knows and appoints His ruler... over both the two (struggling) bands... [so] we... may live according to Righteousness."

The passage describes two struggling or battling sides and opposes Righteousness and the Kingdom to the Lie-demon.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. / YASNA XXXII. / YASNA XXXII. 55 / YASNA XXXII. 57; lines 4366-4462 confidence: high

The passage says a lord-kinsman will pray with labouring villagers, peers, and fellow Daeva-worshippers; the speaker says friendship with Ahura Mazda is in his mind and asks to be Ahura’s heralds who hold back haters and offenders.

The passage contrasts friendship with Ahura Mazda, Good Mind, Righteousness, and Piety against Daevas, Evil Mind, the Lie-demon, perversion, deceit, and thought-confusion.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. 39 / YASNA XXXI. 41 / YASNA XXXI. 43 / YASNA XXXI. 45; lines 3809-3901 confidence: high

“Spirit ... didst order a path for her ... (Thy path hath given her choice.)”

The passage links an ordered path with choice, has the Kine choose the husbandman over the thieving nomad, and later contrasts truthful and lying voices.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. 41 / YASNA XXXI. 43 / YASNA XXXI. 45 / YASNA XXXI. 47; lines 3904-3999 confidence: high

Piety, with devoted mind and heart, steadily questions the two spirits in the spirit-world where they dwell as in their home.

The passage has Piety question two spirits; the note explicitly identifies them as evil and good spirits.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. 43 / YASNA XXXI. 45 / YASNA XXXI. 47 / YASNA XXXI. 49; lines 4002-4097 confidence: high

The passage refers to harm to the tiller's herd and pious husbandman's flock and describes a truthful person who abjures the Lie-demon's faith.

The passage repeatedly contrasts truthful, righteous, enlightened conduct with the Lie-demon's faith, wicked belief, ignorant deception, and the destructive sinner.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. 45 / YASNA XXXI. 47 / YASNA XXXI. 49 / YASNA XXXI. 51; lines 4100-4192 confidence: high

"Let them hear Him who conceived of the Righteous Order for the worlds, the (all)-wise One, O Ahura"; He rules over words by truthful speech, and a "shining flame" is sent for the good of strivers.

The passage contrasts truthful Righteous Order, Ahura's friend, and divine gifts with deception, vileness, darkness, foul food, and destruction.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. 47 / YASNA XXXI. 49 / YASNA XXXI. 51 / YASNA XXXI.; lines 4195-4220 confidence: medium

The passage says the matters are clear to the wise and to one discerning with the mind, “not blinded by the perverter.”

The passage contrasts the perverter's blinding influence with the wise person's adherence to Righteous Order.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. 49 / YASNA XXXI. 51 / YASNA XXXI. / YASNA XXXII.; lines 4223-4267 confidence: high

"The Struggle is continued in the midst of Reverses."

The passage frames the section as a struggle between Ahura/Mazda and pious followers on one side and the Daeva party, falsehood, Satan, and the Evil Mind on the other.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXI. 51 / YASNA XXXI. / YASNA XXXII. / YASNA XXXII. 55; lines 4270-4363 confidence: high

God’s solemn judgment is announced; treachery against the mystical Kine is reproved; preference for GrAma and the Kingdom of the Lie-demon is contrasted with Asha and Divine Khshathra.

The passage contrasts the Kingdom of the Lie-demon with Divine Khshathra and Asha, and the commentary explicitly describes a conflict over dualism.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. / YASNA XXXII. 55 / YASNA XXXII. 57 / YASNA XXXII. 59; lines 4465-4564 confidence: high

A group is described as beloved of the Demon-gods, forsaken by Good Mind, and far astray from the understanding of the Great Creator, the Living Lord, and His Righteousness.

The passage contrasts Ahura, Good Mind, Righteousness, true teachings, and precepts with Demon-gods, the Evil Spirit, evil mind, evil word, the wicked, and deception.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 55 / YASNA XXXII. 57 / YASNA XXXII. 59 / YASNA XXXII. 6 I; lines 4567-4665 confidence: high

"Yima Vtvanghusha was famed" among wretched beings, "eating kine's flesh in its pieces"; the speaker is distinct from these before Ahura Mazda.

The passage contrasts Ahura Mazda, Asha, Good Mind, sacred Kine, Sun, and the saint with wretched beings, an evil teacher, wicked offerings, and Demon-gods.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 57 / YASNA XXXII. 59 / YASNA XXXII. 6 I / YASNA XXXII. 63; lines 4668-4764 confidence: high

The speaker says hostile persons will destroy his life, consult with the wicked, seize gifts of inherited treasures from household-lord and house-wife, and wound his folk.

The passage contrasts Righteousness, truth, holy action, and Mazda's prophet with wicked men, the Demon of lies, Worst Mind, and opponents of the divine addressee.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 59 / YASNA XXXII. 6 I / YASNA XXXII. 63 / YASNA XXXII. 65; lines 4767-4857 confidence: medium

"Their deeds of power are but deceits since they have come as an aid to the wicked"

The passage opposes deceitful deeds aiding the wicked to the righteous reward from Mazda Ahura and heavenly conveyance of aiding saints.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 6 I / YASNA XXXII. 63 / YASNA XXXII. 65 / YASNA XXXII. 67; lines 4860-4935 confidence: high

The commentary states that the strict canon is the primeval law and that its precepts follow from a dualistic principle with no tolerance for evil or foreign creed.

The commentary explicitly refers to a dualistic principle, rejects any share of Ahura in corruption, and frames the Ratu and devotees as opposing evil and aiding saints.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 63 / YASNA XXXII. 65 / YASNA XXXII. 67 / YASNA XXXIII. 69; lines 4938-5022 confidence: high

The commentary says the composer returns to first person and may be Zarathustra; it also describes the prayer as abjuring disobedience, arrogance, discontent, dishonesty, and neglect of duties to cattle, within a practical dualism.

The passage explicitly describes practical dualism, contrasts fidelity and obedience with disobedience and lying, and presents Daevas as frightened by cultivated grain.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 67 / YASNA XXXIII. 69 / YASNA XXXIII. 71 / YASNA XXXIII. 73; lines 5121-5220 confidence: high

The speaker abjures disobedience, Evil Mind, lordly kinsman's arrogance, lying sin, blaming ally's falsehood, and the worst care of the Kine's meadows.

The passage contrasts Good Mind, Best Spirit, Righteous Order, and Obedience with Evil Mind, disobedience, arrogance, lying sin, and falsehood.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXIII. 77 / YASNA XXXIII. 79 / YASNA XXXIV. / YASNA XXXIV. 8 I; lines 5487-5581 confidence: high

The passage says the kingdom cares for the righteous poor and declares the divine addressees irreconcilably distinct from the Daevas and their polluted followers.

The passage sets Ahura's kingdom, which cares for the righteous poor, against the Daevas, their followers, and the rival religion.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXIV. / YASNA XXXIV. 8 I / YASNA XXXIV. 83 / YASNA XXXIV. 85; lines 5680-5773 confidence: high

The speaker asks what Mazda's Kingdom and riches are, seeks to become Mazda's in action with Righteous Order and Good Mind, to care for the poor in suffering, and declares Mazda apart from Daevas and Khrafstra-polluted mortals.

The speaker declares Mazda apart from Daevas and Khrafstra-polluted mortals while aligning Mazda with Righteous Order and Good Mind.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXIV. 8 I / YASNA XXXIV. 83 / YASNA XXXIV. 85 / YASNA XXXIV. 87; lines 5776-5878 confidence: high

An oppressor of holy vows is compared to a stronger one oppressing a weaker one; Good Mind is far from those not aligned with Righteous Order.

The passage contrasts oppressors, evil-doers, tyrants, and foes with Righteous Order, Good Mind, Piety, and Mazda's ordinance.
read in the book →
The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXVII. / YASNA XXXVIII. / YASNA XXXIX. 287 / YASNA XXXIX.; lines 14782-14826 confidence: medium

The speakers worship souls of tame beasts, wild herds, and saints of men and women whose good consciences conquer in strife against the Daevas.

Saintly souls are identified with good consciences that conquer, will conquer, or have conquered in strife against the Daevas.
read in the book →

greek

Aeschylus' Prometheus Bound and the Seven Against Thebes THEODORE ALOIS BUCKLEY, B.A. / WITH AN INTRODUCTION BY / EDWARD BROOKS, JR. / INTRODUCTION.; lines 188-262 confidence: high

Polynices, brother of Eteocles, stands at the seventh gate with a shield device of a woman leading a mailed warrior; Eteocles goes to face him, brother against brother.

Polynices is identified as Eteocles' brother; Eteocles faces him at the seventh gate, and both are later reported slain by each other's hand.
read in the book →
Aesop's Fables; a new translation THE ASS AND THE MULE / BROTHER AND SISTER / THE HEIFER AND THE OX / THE KINGDOM OF THE LION; lines 3723-3734 confidence: medium

The hare says: "the weak take their place without fear by the side of the strong."

The hare explicitly contrasts the weak and the strong and welcomes their fearless coexistence.
read in the book →
Aesop's Fables; a new translation THE BLACKAMOOR / THE TWO SOLDIERS AND THE ROBBER / THE LION AND THE WILD ASS / THE MAN AND THE SATYR; lines 2597-2608 confidence: medium

In winter, the Satyr sees the Man blowing on his hands; the Man says it is to warm his hands.

The Man's breath is used to warm hands and cool porridge, and the Satyr ends the friendship because of this hot/cold opposition.
read in the book →
Aesop's Fables; a new translation THE BLACKAMOOR / THE TWO SOLDIERS AND THE ROBBER / THE LION AND THE WILD ASS / THE MAN AND THE SATYR; lines 2597-2608 confidence: high

In winter, the satyr saw the man blowing on his hands; the man explained that he was warming his hands.

The man's breath is used first to warm cold hands and then to cool hot porridge, creating a hot/cold opposition around one act.
read in the book →
Aesop's Fables; a new translation THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN / THE MISTRESS AND HER SERVANTS / THE GOODS AND THE ILLS; lines 1301-1320 confidence: high

In the world's youth, Goods and Ills entered human concerns equally, so Goods did not make humans altogether blessed and Ills did not make them wholly miserable.

The passage sets Goods and Ills as opposed personified forces in human affairs, first balanced and then in conflict after the Ills multiply.
read in the book →
Aesop's Fables; a new translation THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN / THE MISTRESS AND HER SERVANTS / THE GOODS AND THE ILLS; lines 1301-1320 confidence: medium

In the youth of the world, Goods and Ills entered human concerns equally, so Goods did not make humans wholly blessed and Ills did not make them wholly miserable.

The passage presents Goods and Ills as opposing personified forces in human affairs, initially balanced and later unevenly distributed.
read in the book →
Aesop's Fables; a new translation THE GOOSE THAT LAID THE GOLDEN EGGS / THE CAT AND THE MICE / THE MISCHIEVOUS DOG / THE CHARCOAL-BURNER AND THE FULLER; lines 1002-1013 confidence: medium

The fuller refuses: "everything I take such pains to whiten would be blackened in no time by your charcoal."

The fuller's whitening work is explicitly opposed to the blackening effect of the charcoal-burner's charcoal.
read in the book →
Aesop's Fables; a new translation THE HORSE AND HIS RIDER / THE GOAT AND THE VINE / THE TWO POTS / THE OLD HOUND; lines 2835-2859 confidence: medium

Two pots, one earthenware and one brass, are carried away down a river in flood.

The fable contrasts a fragile earthenware pot with a stronger brass pot and explicitly concludes that equals make the best friends.
read in the book →
Aesop's Fables; a new translation THE LION AND THE ASS / THE PROPHET / THE HOUND AND THE HARE / THE LION, THE MOUSE, AND THE FOX; lines 2941-2963 confidence: medium

A young hound starts and catches a hare, then alternates between snapping at her as if to kill and letting go to frisk as if playing.

The hound alternates between threatening and playful acts, and the hare frames this as a contradiction between friend and enemy; the moral calls such conduct playing double.
read in the book →
Aesop's Fables; a new translation THE LION AND THE MOUSE / THE CROW AND THE PITCHER / THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN; lines 1255-1283 confidence: medium

The North Wind and the Sun dispute who is stronger and agree to test their powers on a traveller by trying to remove his cloak.

The North Wind and the Sun dispute which is stronger and test their powers on a traveller.
read in the book →
Aesop's Fables; a new translation THE LION AND THE MOUSE / THE CROW AND THE PITCHER / THE BOYS AND THE FROGS / THE NORTH WIND AND THE SUN; lines 1255-1283 confidence: medium

The North Wind and the Sun dispute which is stronger and agree to test their powers on a traveller by seeing who can strip him of his cloak first.

The North Wind and the Sun are personified as rivals claiming superior strength and testing their powers on the traveller.
read in the book →
Aesop's Fables; a new translation THE SICK MAN AND THE DOCTOR / THE TRAVELLERS AND THE PLANE-TREE / THE FLEA AND THE OX / THE BIRDS, THE BEASTS, AND THE BAT; lines 3504-3515 confidence: medium

The Bat does not commit to either party; he joins the Birds when they prosper and the Beasts when they have the upper hand.

The Bat avoids a fixed allegiance and crosses between the Birds and Beasts depending on which side has the advantage.
read in the book →
Aesop's Fables; a new translation THE SICK MAN AND THE DOCTOR / THE TRAVELLERS AND THE PLANE-TREE / THE FLEA AND THE OX / THE BIRDS, THE BEASTS, AND THE BAT; lines 3504-3515 confidence: medium

“neither the Birds nor the Beasts would have anything to do with so double-faced a traitor”

After occupying both sides during the conflict, the Bat is named double-faced and rejected by both groups.
read in the book →
Aesop's Fables; a new translation THE TRAVELLERS AND THE PLANE-TREE / THE FLEA AND THE OX / THE BIRDS, THE BEASTS, AND THE BAT / THE MAN AND HIS TWO SWEETHEARTS; lines 3518-3528 confidence: medium

A middle-aged man whose hair is turning grey has two sweethearts, one old and one young.

The passage contrasts older and younger sweethearts, dark and grey hairs, and opposite attempts to make the man appear older or younger; their combined actions remove all his hair.
read in the book →
Aesop's Fables; a new translation THE TRAVELLERS AND THE PLANE-TREE / THE FLEA AND THE OX / THE BIRDS, THE BEASTS, AND THE BAT / THE MAN AND HIS TWO SWEETHEARTS; lines 3518-3528 confidence: medium

The older sweetheart dislikes having a lover who looks younger than herself and pulls out his dark hairs to make him look old.

Two paired figures act from opposite age preferences: one removes dark hairs to make the man older, and the other removes grey hairs to make him younger; together they leave him bald.
read in the book →
Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 452-529 confidence: high

The Works and Days first section is summarized as including the Two Strifes, Pandora, the Five Ages of the World, the Hawk and Nightingale, and a contrast between Righteousness and punishment sent by Heaven upon the violent.

The Works and Days summary describes two Strifes that stand for wholesome Emulation and Quarrelsomeness respectively.
read in the book →
Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1532-1621 confidence: high

The passage distinguishes two Strifes: one cruel and warlike, and another, daughter of Night and set by Zeus in the earth's roots, who stimulates labor and rivalry.

The passage explicitly states that there are two kinds of Strife, one cruel and warlike, the other kinder and productive for work.
read in the book →
Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1532-1621 confidence: high

The passage describes two kinds of Strife: one cruel and warlike, the other a kinder daughter of Night who encourages work and rivalry among men.

The passage explicitly distinguishes two Strifes on earth with opposite functions: destructive war and productive rivalry in work.
read in the book →
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 9228-9370 confidence: high

The note says the myth accounts for the separation of Heaven and Earth and compares it with Egyptian Nut and Geb held apart by their father Shu, corresponding to Greek Atlas.

A note explicitly states that the myth accounts for the separation of Heaven and Earth.
read in the book →
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 9228-9370 confidence: high

The note says the myth explains the separation of Heaven and Earth and compares Egyptian Nut, Geb, and Shu, with Shu corresponding to Greek Atlas.

The note explicitly says the myth accounts for the separation of Heaven and Earth and compares it with a sky-earth separation in Egyptian cosmology.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PHOCAIS / THE MARGITES / THE CERCOPES / THE BATTLE OF FROGS AND MICE; lines 8343-8434 confidence: high

Puff-jaw says the Son of Chronos gave Frogs a double life in two elements, land and water, and invites the Mouse to mount his back and hold tight to visit his house.

Puff-jaw states that Frogs can dwell at will in land and water because the Son of Chronos granted them this power.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3012-3099 confidence: medium

The Titan gods from high Othrys and the gods born from Cronos from Olympus had fought continually for ten years, with no end and an evenly balanced outcome.

The Titans from Othrys and the gods born from Cronos from Olympus fight a long, evenly balanced war before the restored allies enter the conflict.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: medium

The home of Night stands there; the son of Iapetus upholds heaven; Night and Day meet at the bronze threshold and alternate, so the house never holds both at once.

Night and Day meet at a threshold and alternate, with one traveling over earth while the other stays home.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: high

Night and Day greet one another at a bronze threshold; the house never contains both, and Day bears light while Night holds Sleep, brother of Death.

Night and Day greet each other at a bronze threshold and never occupy the same house; one journeys while the other waits.
read in the book →
Hesiod, the Homeric Hymns, and Homerica THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745 / THE SHIELD OF HERACLES; lines 4512-4605 confidence: medium

Men fight over a town; women on towers mourn; elders outside the gates lift hands to the gods in fear for their sons.

A violent besieged city with mourning and death figures is followed by a city of wedding, music, dancing, farming, vintage, games, hunting, and racing.
read in the book →
Hesiod, the Homeric Hymns, and Homerica Theogony ll. 116-138 confidence: medium

"From Chaos came forth Erebus and black Night; but of Night were born Aether and Day, whom she conceived and bare from union in love with Erebus."

Night gives birth to Aether and Day after union with Erebus.
read in the book →
Hesiod, the Homeric Hymns, and Homerica V. TO APHRODITE / VI. TO APHRODITE / VII. TO DIONYSUS / VIII. TO ARES; lines 7052-7068 confidence: medium

Ares is invoked with martial epithets including strength, chariot-riding, golden helmet, shield, bronze harness, spear, city-saving power, and defense of Olympus.

The hymn praises Ares' martial strength while asking him to restrain violent fury and grant boldness within the laws of peace.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10865-10958 confidence: high

Each person is allotted two angels, one good and one bad; their functions are like genii, controlling life by guiding toward righteousness or vice.

Each person is allotted two angels, one good and one bad, who respectively guide toward righteousness and vice.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10960-11015 confidence: high

The passage generalizes that each person usually had one attendant genius whose character affected happiness or misery, but also reports a belief like modern good and bad angels: Servius says two Genii are allotted at birth, one exhorting to good and the other perverting to evil.

Servius’ comment, as reported, assigns two Genii at birth, one exhorting to good and the other perverting to evil.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CREMATION AND INHUMATION. / FOOTNOTES: / CHAPTER VI. / THE BENEFIT OF DISSOLUTION.; lines 22506-22595 confidence: medium

The passage states that two contradictory popular conceptions of the hereafter survived side by side: one consigns all the dead to gloom and misery, while the other distinguishes righteous and unrighteous futures and offers hope of happiness in a brighter world.

The passage explicitly presents two contradictory conceptions of the hereafter surviving side by side and traces them to different ancient religious strata.
read in the book →
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 2085-2164 confidence: medium

She keeps the exact formula secret and says she causes rain through knowing the god above and the god below; the lower god ceased watering the land and caused earth-shaking and red sea-water, while the upper god gives rain but once sent ashes.

The witch distinguishes the god above from the god below: the former generally gives rain, while the latter is linked to waters under the earth and earth-shaking.
read in the book →
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 434-517 confidence: medium

The same deity under different titles can have different or conflicting characters; the same religious idea can appear in several cults.

The same deity can have different and conflicting characters under different titles, exemplified by Aphrodite as Heavenly and Popular.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4643-4716 confidence: medium

The pentagram is reported in medieval and broader magic as Solomon's seal, the Bethlehem star, and a black evil or white good sign; the passage notes use by many nations and epochs.

The passage reports medieval and wider magical uses in which the pentagram in black signifies evil and in white signifies good.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 5285-5368 confidence: medium

Womenfolk are said to take precautions against Nereid thefts and malice; men may recount stories of Nereid beauty, passion, and caprice; some villagers claim visual knowledge of Nereids.

The Nereids are linked with beauty, passion, youth, grace, and revelry, but also thefts, malice, caprice, cruelty, love, and hate.
read in the book →
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

Sea-nymphs in the district are said to battle mountain Nereids every Saturday night; the outcome affects whether upland or maritime people are in better spirits, booty-laden, or despoiled on Sunday morning.

Sea-nymphs and mountain Nereids fight weekly, and the fortunes of maritime or upland people vary according to the victor.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN. / FOOTNOTES:; lines 15502-15697 confidence: high

"The significance of right and left in this case is reversed in Macedonia ... I am only giving what I have found to be the commonest form of the superstition in Greece as a whole."

The passage explicitly discusses the significance of right and left and says it is reversed in Macedonia.
read in the book →
Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24178-24258 confidence: high

Aristides is quoted saying the Eleusinian festival gives “happier hopes concerning the end,” that “our life hereafter will be the better,” and that initiates “shall not lie in darkness and in filth” like the uninitiated.

The initiated or blessed are associated with future bliss, meadows, and sunlight, while the profane or uninitiated are associated with darkness, filth, and nether gloom.
read in the book →
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 15726-15818 confidence: high

The human entity is described as divided into soul and body, a conception probably suggested by universal experiences of unconsciousness and death.

The passage explicitly frames the human entity as divided into soul and body and treats death as their disjunction.
read in the book →
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 16091-16171 confidence: medium

The Sphakia account says those who lived bad lives or were excommunicated become vrykolakes when, after soul-body separation, an evil spirit enters the body, replaces the soul, assumes the dead man's shape, and forms a man-demon.

The Sphakia account explicitly separates soul and body, then says an evil spirit enters the body, takes the soul's place, and assumes the dead man's shape.
read in the book →
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 16277-16364 confidence: high

The author says vrykolakes are not ghosts; Greek peasants identify the corpse itself as the vrykolakas, with reanimation generally credited to the Devil, and Greeks fear returning bodies rather than returning spirits.

The passage makes the soul/body distinction explicit by identifying the vrykolakas as the corpse itself and contrasting returning bodies with returning spirits.
read in the book →
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 17011-17096 confidence: high

Christ’s binding/loosing words are described as transmitted to bishops, who can arrest or promote postmortem decomposition; the Greek words for loose and bind also express dissolution/absolution and their opposites.

The nomocanon states that the body’s bound or loosed condition in the earth corresponds to the soul’s bondage or release.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. R / VOL. I. T / VOL. I. U / VOL. I. AA; lines 7048-7165 confidence: medium

The women stand their ground and fight; the Lacedaemonians give way. The oracle says: “the female conquers in battle, / Driving away the male.”

The quoted oracle says the female will conquer in battle and drive away the male, and Pausanias states it refers to the exploit of the women.
read in the book →
Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. U / VOL. I. AA / VOL. I, BB / VOL. I. DD; lines 8034-8161 confidence: high

Troezenian origins are traced from Orus to Althepus, son of Poseidon and Leis; Athena and Poseidon dispute the land, Zeus orders shared possession, and local worship and coins honor both.

Athena and Poseidon dispute the land, Zeus commands them to hold it in common, and Troezenian worship and coinage preserve both divine associations.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1591-1673 confidence: high

The speaker tells the recipient that the affair may benefit both and argues that his suit should not fail because he is not the recipient's lover; lovers repent when passion ceases, while non-lovers act without compulsion.

The passage repeatedly contrasts the lover, who is passionate, jealous, repentant, and socially restrictive, with the non-lover, who is self-controlled, useful, and stable.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1675-1779 confidence: medium

The embedded speech argues that loyal bonds are not only passionate, and that favours should go to worthy, rewarding, lasting, modest, and virtuous companions rather than urgent suitors.

The passage repeatedly contrasts the lover and the non-lover, associating passion with instability or indiscretion and non-erotic bonds with lasting friendship and discretion.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1781-1894 confidence: high

The speech distinguishes two inner principles: desire for pleasure and acquired opinion aspiring to the best; when reasoned opinion rules it is temperance, and when irrational desire rules it is excess.

The speech sets out two guiding principles, reasoned opinion and desire for pleasure, which may harmonize or war, with one conquering the other.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1781-1894 confidence: high

The speech defines love as irrational desire overcoming opinion toward the right and being led toward enjoyment of beauty, especially personal beauty.

Love is defined as irrational desire that overcomes opinion toward the right and is drawn toward beauty.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 1781-1894 confidence: high

The embedded speech distinguishes natural desire for pleasure from acquired opinion aspiring after the best; when reason-led opinion rules it is temperance, and when reasonless desire rules and drags toward pleasure it is excess.

The passage presents two ruling principles in each person, one desire for pleasure and the other opinion aspiring to the best, sometimes in harmony and sometimes at war.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2188-2244 confidence: high

The figure of the soul is “a pair of winged horses and a charioteer”; divine teams are noble, while the human pair has one noble and one ignoble horse.

The human charioteer’s pair contains one noble and one ignoble horse, creating a dual structure within the soul’s figure.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2188-2244 confidence: high

The soul's nature is presented in a figure of a charioteer and a pair of winged horses; divine teams are noble, while the human team contains one noble and one ignoble horse.

The human chariot team contains one noble and one ignoble horse, creating a divided pair that troubles the driver.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2499-2549 confidence: high

“I divided each soul into three--two horses and a charioteer.”

The passage sets a good, obedient, white horse against a bad, unruly, dark horse within the same soul-team.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2499-2549 confidence: high

The speaker says each soul is divided into three: two horses and a charioteer.

The soul is represented as a composite of opposed horses and a charioteer, with one horse obedient and the other unruly.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 confidence: high

The beloved has Anteros in his breast, mistakes love for friendship, desires contact and embrace, and the wanton steed image appears alongside charioteer and fellow-steed arguments of shame and reason.

The wanton steed and wanton animals press toward pleasure, while the charioteer and fellow-steed oppose with shame and reason; the passage also contrasts vicious and virtuous soul-elements.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 confidence: high

When the lovers meet, the wanton steed of the lover seeks pleasure, the wanton steed of the beloved is full of uncomprehended passion, and the fellow-steed and charioteer oppose with shame and reason.

The soul is described through opposing elements: wanton steeds pressing toward desire and charioteer or fellow-steed arguing from shame and reason; later the vicious elements are enslaved and virtuous elements emancipated.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2765-2908 confidence: medium

Socrates imagines persuading Phaedrus to buy a horse while both are ignorant of horses, then composing a speech praising an ass under the title of horse as useful in war and for carrying burdens.

Socrates' horse-and-ass analogy and the application to good and evil present persuasion as substituting one thing for another through confusion of likeness and difference.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2765-2908 confidence: high

In discussing courts and assemblies, Socrates says a professor of the art can make the same thing appear just or unjust to the same persons, and good or the reverse to a city.

The professor of rhetoric can make the same thing appear just or unjust and good or the reverse, while Zeno is said to make the same things appear like and unlike, one and many, at rest and in motion.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3061-3191 confidence: high

Socrates describes division by natural joints, comparing it to a body divided into left and right; one love is evil and left-handed, another is divine and beneficial.

Socrates explicitly divides a single form of unreason into left and right sides, associating the left with evil love and the right with divine love.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3061-3191 confidence: high

Socrates explains division by natural joints and compares it to a body divided into left and right sides; one discourse found evil left-handed love, while the other found divine love on the right side and praised it as author of the greatest benefits.

Socrates compares division to a body split into left and right sides and applies this to evil left-handed love and divine right-sided love.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3663-3779 confidence: medium

Socrates says that lacking knowledge of justice, injustice, good, and evil, and being unable “to distinguish the dream from the reality,” is disgraceful in a writer.

Socrates says failure to know justice, injustice, good, and evil leaves a writer unable to distinguish dream from reality.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 confidence: high

Socrates addresses beloved Pan and the other gods who haunt the place, praying for inward beauty, unity of outward and inward man, wisdom as wealth, and only as much gold as a temperate man can bear and carry.

Socrates prays for beauty in the inward soul and for the outward and inward man to be at one; Phaedrus asks for the same.
read in the book →
Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 3781-3808 confidence: medium

“Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one.”

Socrates prays for beauty in the inward soul and for the outward and inward man to be at one.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1039-1112 confidence: medium

The passage cites the prayer for inward beauty and unity of inward and outward man, compares St. Paul's heart-writing and epistle language, and describes living as the book, epistle, embodied truth, or Word made flesh.

The cited prayer asks for inward beauty and for the inward and outward man to be at one.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1039-1112 confidence: medium

“Give me beauty in the inward soul, and may the inward and outward man be at one.”

The cited prayer asks for beauty in the inward soul and for the inward and outward person to be at one.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 154-206 confidence: medium

All soul is immortal as the source of motion; its form is figured as a charioteer with a pair of winged steeds; divine steeds are immortal, the human team includes one mortal and one immortal, and soul ascends to heaven or loses plumes and settles on earth.

Soul is figured as a charioteer with a pair of winged steeds, and the human team includes one mortal and one immortal steed.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 154-206 confidence: high

All soul is immortal and source of motion; its form is figured as a charioteer with a pair of winged steeds; divine steeds are immortal, while the human pair includes one mortal and one immortal; the immortal soul soars heavenward and the mortal drops plumes to earth.

The soul is figured as a charioteer with winged steeds, including mortal and immortal components, and is described as soaring upward or dropping to earth.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 290-374 confidence: high

The passage introduces the charioteer and two steeds, one noble and one ill-looking, as a figure of the soul approaching the vision of love.

The passage explicitly identifies the charioteer and two contrasting steeds as a figure of the soul and describes conflict between obedient and unruly elements.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 290-374 confidence: high

A charioteer and two steeds, one noble and one ill-looking, are described as a figure of the soul approaching the vision of love.

The charioteer and two steeds are explicitly called a figure of the soul, with one obedient and one unruly element.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 457-547 confidence: high

The subjects of Phaedrus are listed as false rhetoric, love or inspiration of beauty and knowledge described as madness, dialectic, true rhetoric founded on truth and character, and the superiority of spoken over written word.

The passage repeatedly contrasts false or conventional rhetoric with higher or true rhetoric based on dialectic, truth, and knowledge of character.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 549-637 confidence: high

A modern Socrates describes domestic evils; Socrates or Archilochus would sing a palinode for Helen; then they would say there are two loves, higher/lower and mind/body.

The passage explicitly distinguishes two loves as higher/lower, holy/unholy, and mind/body.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 549-637 confidence: high

The passage says Socrates or Archilochus would need to sing a palinode for injustice done to lovely Helen, then states that there are “two loves, a higher and a lower, holy and unholy, a love of the mind and a love of the body.”

The passage explicitly distinguishes two loves: higher and lower, holy and unholy, mind and body.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 confidence: high

Socrates invokes the Muses, assumes the non-lover’s persona, inquires into love, describes reason and desire as opposing principles, and identifies erotic desire for personal beauty as the master power of love.

Socrates describes two opposing principles in humans, reason and desire, with temperance and excess depending on which prevails.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 confidence: high

Socrates says all people have two opposed principles, reason and desire; rational victory is temperance, irrational victory is intemperance or excess.

Socrates' account identifies two principles in everyone, reason and desire, usually at war with one another.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 confidence: medium

Socrates condemns both speeches as sinful and blasphemous toward the god Love, rejects merely interested worldly love, and announces another divine, eternal kingdom of love to be shown in a mystery.

Socrates contrasts interested worldly love with another kingdom of love that is not of this world, divine, and eternal.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 confidence: high

The soul is described as self-moved and source of motion; the passage then introduces the figure of two winged steeds and a charioteer for souls of gods and humans.

The passage explicitly treats the charioteer and two steeds as an image of a threefold psychology, with opposing impulses around reason.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 confidence: medium

The passage turns to the image of the souls of gods and humans as two winged steeds and a charioteer.

The soul is imaged as a charioteer with two winged steeds, with the horses representing opposed or differing impulses and the charioteer representing reason.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 confidence: high

"there are two kinds of love, a lower and a higher"; the higher rises above animal wants and contemplates forms of justice, temperance, and holiness.

The passage explicitly identifies two kinds of love, lower and higher, opposed but not absolutely separated.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 confidence: high

The opposition is compared to flesh and spirit in St. Paul; the passage also mentions a spiritual combat in which the rational soul is victor and master of both steeds.

The rational soul is described as finally victorious and master of both steeds in a spiritual combat.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 confidence: high

The passage distinguishes lower and higher love, describes higher love as contemplating forms with religious awe, compares the opposition to flesh and spirit in St. Paul, and mentions the rational soul mastering both steeds in spiritual combat.

The passage explicitly contrasts lower and higher love and says the two are opposed though not absolutely separated.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 886-959 confidence: medium

The passage distinguishes lower and higher love, describes higher love as contemplating forms with religious awe, compares the opposition to flesh and spirit in St. Paul, and mentions the rational soul mastering both steeds in spiritual combat.

The passage describes a spiritual combat in which the rational soul becomes victor and master of both steeds.
read in the book →
Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 961-1037 confidence: medium

The passage says the latter dialogue portion contains useful texts for speaking and thinking; dialectic and rhetoric are neglected; Socrates' mind crosses times and countries and asks whether people prefer appearances to reality.

The passage contrasts appearances with reality, truth with persuasion and lies, truth with the will of the many, and God's judgment with private judgment.
read in the book →
Plutarch's Morals A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY.; lines 15079-15183 confidence: high

At night body and soul sink into torpor and reason is likened to a fire going out; sunrise dispels deceitful dreams and rouses thought and action.

Light is connected with waking thought, being known by others, the soul's desire to know, and resistance to ignorance and darkness.
read in the book →
Plutarch's Morals A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY.; lines 15079-15183 confidence: high

Pindar's abode of the blest is described with sun shining through the night, rose meadows, ever-blooming trees, gentle streams, and social conversation.

The passage contrasts Pindar's bright abode of the blessed with a third road leading unholy souls to Erebus, the bottomless pit, darkness, and oblivion.
read in the book →
Plutarch's Morals A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED. / AGAINST BORROWING MONEY.; lines 15079-15183 confidence: medium

At night body and soul sink into torpor and reason is likened to a fire going out; sunrise dispels deceitful dreams and rouses thought and action.

Night reduces body, soul, and reason to torpor, while sunrise restores the common world and prompts new daily thoughts and activity.
read in the book →
Plutarch's Morals AGAINST BORROWING MONEY. / ON EXILE. / ON FORTUNE. / INDEX.; lines 16432-16740 confidence: medium

Love is indexed under love of offspring, love generally, the God of Love and his festival at Thespiae, Pandemian and Celestial love, jealousy, admiration of beloved defects, and love being blind.

The love entry distinguishes Pandemian and Celestial love.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4019-4068 confidence: medium

The speaker proposes to discuss moral virtue, which "has emotion for its matter, and reason for its form."

Moral virtue is introduced as having emotion for its matter and reason for its form, with further questions about command and participation in reason.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4070-4143 confidence: high

Humans are described as two-fold and composite; Pythagoras introduced music to calm and soothe the soul alongside reason.

The passage repeatedly describes the soul as composite or two-fold, with reasoning and unreasoning parts that can be at variance.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4145-4194 confidence: medium

The passionate and emotional elements in humans are described as naturally obedient to and affected by the voice of reason, not external or detached but innate and nourished within humans through habit.

The passage distinguishes reason from the unreasoning, passionate element in humans and describes their relationship through control, habit, and tutoring.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4196-4247 confidence: medium

The emotional and unreasoning elements may move too quickly or too slowly; the passage compares success to hitting a mark and failure to shooting beyond or too short.

Moral virtue is repeatedly described as correcting two opposed failures: excess and deficiency, or too far and too short.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4249-4345 confidence: high

Virtue reduces passions to mean and rectitude; examples include bravery, liberality, meekness, temperance, and justice as means between excess and deficiency; the passage distinguishes reason from passion.

The passage repeatedly contrasts reasoning and unreasoning parts of the soul, reason and passion, and sound judgment versus overpowering desire.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4249-4345 confidence: high

Plato’s chariot-horses of the soul are cited: the worse horse kicks against the other and disturbs the charioteer, who tightens the reins; continence is said to be less than absolute virtue.

The passage compares the continent soul to an enemy in a town given up to faction, with simultaneous triumph-songs and wailing.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4347-4362 confidence: high

“Cables” are explained as judgement resisting disgrace, though sometimes yielding under a tremendous storm of passion.

The passage contrasts judgement and reason with passion, desire, disgrace, and failure to abide by known right.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4364-4448 confidence: high

Some thinkers are reported as saying there is no radical distinction between reason and passion, only a quick shifting of one and the same reason.

The passage repeatedly distinguishes reason from passion and states that the soul perceives a struggle between opposing elements rather than a mere shift of one faculty.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4449-4530 confidence: high

Reason is hindered by passions such as pleasure, fear, pain, and desire; sense deals with reason and passion; a lover calls reason to overcome passion; conflict between the unreasoning element and reason tears the soul in two.

The passage repeatedly distinguishes reason from passion, describes them as contrary powers in the soul, and uses the image of the soul being torn in two when they conflict.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4532-4593 confidence: high

The speaker concludes that the emotional and unreasoning part of the soul is distinct from the reasoning and judging element.

The passage repeatedly distinguishes the unreasoning or emotional element from the reasoning and judging element, and describes passion as able to blot out reason or carry a person away.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4595-4675 confidence: high

"everyone is in some way twofold, having in himself both a better and worse self"

The passage states that everyone is in some way twofold, with a better and worse self, and concludes that the soul has two distinct parts differing in faculties.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4677-4802 confidence: medium

Fear, desire, and hatred should have their excess removed so that bravery, temperance, and justice are preserved without recklessness, apathy, or cruelty.

The passage opposes total removal of passions and instead presents virtue as reason and law moderating emotional excess.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 4863-4933 confidence: medium

Inconsistencies check or break the journey; vice attacks and forces back what yields; unlike planets, philosophy has no stationary position and is weighed between good and bad.

Vice is described as attacking and forcing back the yielding person, while the learner is urged to fight vice night and day; good and bad are also weighed against each other.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 5235-5306 confidence: medium

Zeno's opinion: progress in virtue may be gauged by dreams lacking disgraceful, dreadful, or unjust pleasures, actions, or wishes; fancy and passions appear under reason like calm sea-depths.

Reason is contrasted with fancy, unreason, desire, fear, rage, and other passions, and progress is defined by passions becoming mild and obedient.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 5235-5306 confidence: medium

Phrynis adds two chords to the seven; the Ephors ask which should be cut off. The passage concludes that both above and below must be cut off to attain the mean and due proportion, and cites Sophocles on sharpness.

The Phrynis anecdote is used to say that both upper and lower extremes must be cut off to attain the mean and due proportion.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 5394-5554 confidence: medium

The person concerned with virtue pays heed to everything, is troubled when vice is excused even in trifles, and thereby shows some purity.

The passage contrasts vice and wrongdoing with purity and refusal of defilement.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 5621-5723 confidence: high

The narrator imagines contracting to make human life miserable; Fortune arrives with calamities such as robbery, war, storms, lightning, poison, swords, fevers, fetters, and prisons, while Vice stands naked without external things.

The passage contrasts Fortune's external calamities with Vice's inward capacity to make humans miserable, and states that Fortune cannot produce perfect infelicity unless Vice cooperates.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 5725-5799 confidence: high

The passage asks whether human wretchedness comes from Fortune or fault by dividing body and soul; bodily disease is by nature, while vice and depravity in the soul are the soul's own doing and condition.

The passage explicitly divides body and soul and contrasts bodily disease with vice and depravity in the soul.
read in the book →
Plutarch's Morals CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE.; lines 5801-5857 confidence: medium

The passage says it is worse to be diseased in mind than body: the bodily diseased suffer, while the mentally diseased both do ill and suffer ill.

The passage contrasts bodily disease with mental disease and evaluates the latter as worse because it produces both suffering and wrongdoing.
read in the book →
Plutarch's Morals INDEX 401 / PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING.; lines 1003-1034 confidence: medium

Among brutes nature remains pure and simple; in men, reason and habit mix it like perfumers' oil with added opinions.

The passage contrasts brutes and inanimate things as closer to prescribed nature with human beings whose reason, habit, and opinions obscure original simplicity.
read in the book →
Plutarch's Morals ON ABUNDANCE OF FRIENDS. / ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS.; lines 11651-11757 confidence: medium

The passage asks how riches, fame, or court power can help ease of mind unless enjoyed rightly, and says long practice of reason curbs the unreasoning emotional part of the soul.

The passage explicitly distinguishes reason from the unreasoning and emotional part of the soul and describes reason curbing that part when it breaks bounds.
read in the book →
Plutarch's Morals ON ABUNDANCE OF FRIENDS. / ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS.; lines 12009-12116 confidence: medium

Section XI advises drawing aside the gaudy curtain of pomp to see hidden troubles; Pittacus' wife overturns a table before guests, and Pittacus replies that everyone has some trouble.

Publicly admired or powerful figures are contrasted with private domestic trouble, inward emotional burden, or suffering hidden behind pomp.
read in the book →
Plutarch's Morals ON ABUNDANCE OF FRIENDS. / ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS.; lines 12194-12268 confidence: high

The passage advises using bright mental colors and keeping gloomy things down; it compares the world's order to bow and lyre strings that are alternately tightened and relaxed.

The passage repeatedly pairs opposites: tightened and relaxed strings, high and low notes, vowels and mutes, and good mixed with ill.
read in the book →
Plutarch's Morals ON ABUNDANCE OF FRIENDS. / ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS.; lines 12194-12268 confidence: high

Empedocles is invoked instead: two fates or genii take hold of each person at birth and govern; the passage lists named powers including Chthonia, Heliope, Deris, Harmonia, Callisto, AEschra, Thoosa, Denaea, Nemertes, and Asaphea.

Empedocles is cited for two fates or genii that take hold of each person at birth and govern them.
read in the book →
Plutarch's Morals ON LOVE TO ONE'S OFFSPRING. / ON LOVE. / CONJUGAL PRECEPTS. / PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE.; lines 3091-3188 confidence: medium

The passage says women praised for submitting to husbands should not seek rule, and that husbands should rule wives not as masters of chattels but as the soul governs the body, by sympathy and goodwill.

The wife-husband relationship is compared to body and soul, and proper rule is defined as sympathetic governance rather than mastery over a chattel.
read in the book →
Plutarch's Morals ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS. / ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS.; lines 10809-10897 confidence: medium

Fundanus recalls Musonius' precept of lifelong dieting for health and says reason should be retained in the soul like wholesome food to govern judgment, not purged away like medicine.

The passage repeatedly contrasts reason as a governing faculty with anger as a passion that excludes or expels reason.
read in the book →
Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 12590-12679 confidence: high

Hatred and envy are said to seem outwardly identical because both oppose benevolence, but the passage proposes to trace their different origins.

The passage repeatedly frames envy and hatred as similar-looking but fundamentally different passions, opposing them by origin, object, justice, growth, and response to fortune.
read in the book →
Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14231-14307 confidence: medium

The relation explains that he is not dead but has come with his intellect by the gods' will, while the rest of his soul remains in the body like an anchor; dead souls have no shadow and do not move their eyelids.

The relation states that Thespesius has come with his intellect while the rest of his soul remains in the body like an anchor, and Thespesius sees a shadow-like line over himself.
read in the book →
Plutarch's Morals PLUTARCH SENDS GREETING TO POLLIANUS AND EURYDICE. / CONSOLATORY LETTER TO HIS WIFE. / THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE.; lines 3906-4017 confidence: high

Perfumes sweeten worn garments, while virtue makes every kind of life painless and pleasurable; vice infused into life makes splendor and wealth painful and unwelcome.

Virtue is described as making life painless and pleasurable, while vice makes splendor painful and disturbs both day and night.
read in the book →
Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1383-1432 confidence: medium

Protogenes says that if the criticized passion is called love, it is effeminate and bastard, and he compares genuine love to a genuine mountain eagle, contrasted with spurious eagles in marshes.

Protogenes opposes genuine love to effeminate or bastard love, using the contrast between a genuine mountain eagle and spurious eagles as an analogy.
read in the book →
Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2186-2271 confidence: high

“The Egyptians, (like the Greeks) recognize two Loves, the Pandemian and the Celestial, to which they add the Sun, they also highly venerate Aphrodite.”

The passage explicitly says Egyptians, like Greeks, recognize two Loves, the Pandemian and the Celestial.
read in the book →
Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2273-2352 confidence: medium

The speaker says the origins and causes of Love are common to both sexes; attractions and holy invitations to divine and Olympian beauty may come from women, boys, lads, maidens, or grown women when beauty and an upright soul are joined.

The passage says Love's origins and causes are common to both sexes and that invitations to divine beauty may come from boys, lads, maidens, or grown women.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 10190-10287 confidence: high

Shyness is classed as an excess of modesty and compared with shamelessness; the modest feel grief at disgraceful excesses, while the shameless do not.

The passage contrasts shamelessness with excessive modesty, rejects both rigid insensibility and weakness, and recommends a harmonious blending governed by reason.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 5860-5948 confidence: high

The passage begins from the domestic hearth and cites ancient paired friendships: Theseus/Pirithous, Achilles/Patroclus, Orestes/Pylades, Phintias/Damon, and Epaminondas/Pelopidas.

The passage cites ancient friend-pairs and explicitly states that friendship goes in pairs and is a dual relation.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 5950-6040 confidence: medium

The passage quotes sayings about dear friends taking counsel together and Menelaus saying that nothing separated him and Odysseus until death's black cloud overshadowed them.

The passage contrasts a pair of friends, who are drawn and held together, with many friends, who produce separation and disunion.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 6269-6346 confidence: medium

The author opens with the difficulty of distinguishing flatterer and friend, then contrasts this with obvious parasites: Melanthius, men drawn to wealthy tables, and female flatterers in Cyprus nicknamed "step-ladders."

The passage repeatedly contrasts the flatterer and the genuine friend while emphasizing that the flatterer resembles the friend in pleasure, praise, services, shared tastes, and speech.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 6425-6502 confidence: high

The changes of the flatterer are said to resemble those of the polypus, and a person may detect them by pretending to change judgments.

The passage gives a method for detecting the flatterer and distinguishes him from a true friend who speaks truth and praises only what is excellent.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 6504-6605 confidence: medium

The flatterer is said to imitate good points but to give the other the palm, remembering that he is to play second fiddle and making the copy fall short except in vice.

The flatterer is presented as a copied double of the patron who deliberately remains inferior in good qualities while claiming excess in vice and echoing the patron's sentiments.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 6931-7032 confidence: high

The soul is described as having rational and irrational elements; the friend counsels the better instincts like a physician maintaining health, while the flatterer works on the emotional elements and uses sensuality as bait.

The soul is explicitly described as containing reasoning and noble elements alongside unreasoning, false, and emotional elements; the friend and flatterer are differentiated by which part each addresses.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 7188-7265 confidence: medium

The speaker says vice should be banished by virtue, not by the opposite vice, and lists substitutions such as modesty for impudence or superstition for atheism.

The passage warns against both flattery and excessive harshness, and against replacing one vice with the opposite vice; it recommends measured freedom of speech.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 7580-7677 confidence: medium

The passage advises praising friends' good points before censure and compares this to iron softened by fire and then dipped in cold water.

Praise and remonstrance are compared to iron being softened by fire and then hardened in cold water.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 8185-8275 confidence: medium

The passage says humans learned to use wild beasts for food, clothing, medicine, and shields; sea-water is undrinkable but feeds fish and transports travellers; the Satyr wants to embrace fire, Prometheus warns him, and fire is described as both burning and useful for light, warmth, and art.

Wild beasts, sea-water, fire, hard or dangerous foods, and enemies are all presented as harmful or difficult things that can become useful under the right conditions.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 8357-8448 confidence: medium

Antisthenes said those seeking a good life need "genuine friends or red-hot enemies"; friends deter by reproof, enemies by abuse, and "we can only hear the truth from our enemies."

The opening contrast pairs friend and enemy as opposite social figures whose reproof or abuse can deter wrongdoing.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 8507-8634 confidence: medium

Simonides and Pindar are cited; the passage says human nature contains pugnacity, jealousy, and envy, which should be purged against enemies and diverted from companions and friends like sewers.

The argument contrasts friends and enemies: passions are moved away from friends toward enemies, and retaining enemies prevents conflict among friends.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 9251-9342 confidence: high

Socrates, after exercise, would not drink until he had drawn a bucket of well water and poured it onto the ground, training the irrational part to wait upon reason.

Socrates delays drinking after exercise and pours water away first so that the irrational part may wait upon reason.
read in the book →
Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 9971-10064 confidence: medium

Huntsmen restrain hounds in leashes and keep their scent ready for the chase; likewise the curious person's impulses toward sights and sounds should be checked and confined to what is useful.

The passage contrasts roving or runaway senses with reason that should govern them, using leashes, bridling, an ill-trained maid, and bolting horses as images of control or loss of control.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1355-1438 confidence: high

After Phaedrus's speech and other speeches not remembered by Aristodemus, Pausanias says the praise of Love should not be indiscriminate and that he will identify the Love deserving praise.

The passage explicitly distinguishes two Aphrodites and two corresponding Loves, heavenly and common, with different origins and qualities.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1355-1438 confidence: high

Pausanias says Love should not be praised indiscriminately and that, since there is more than one Love, the speaker must determine which Love is to be praised.

The passage divides Aphrodite and Love into heavenly and common forms and builds the argument on this paired contrast.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1439-1491 confidence: high

The speaker says the matter is "not a simple question" and that practices are honourable or dishonourable according to how they are followed.

The passage repeatedly contrasts honourable and dishonourable practice, good and evil yielding, body and soul, unstable and lasting attachment.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1439-1491 confidence: high

The vulgar lover loves the body rather than the soul, is unstable, and flies away when youth's bloom ends; love of noble disposition is life-long and becomes one with the everlasting.

The vulgar lover loves the body and departs when youth fades; love of noble disposition is life-long and associated with the everlasting.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1439-1491 confidence: medium

The speaker says the matter is not simple: practices are honourable when followed honourably and dishonourable when followed dishonourably.

The passage opposes honourable and dishonourable pursuit, good and evil lovers, and body-directed versus soul- or disposition-directed love.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1493-1543 confidence: medium

"This is that love which is the love of the heavenly godess... making the lover and the beloved alike eager in the work of their own improvement. But all other loves are the offspring of the other, who is the common goddess."

The passage contrasts heavenly love associated with the heavenly goddess against other loves described as offspring of the common goddess.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1493-1543 confidence: medium

Acceptance for the sake of virtue is noble; this love is called heavenly, of the heavenly goddess, and valuable to individuals and cities; other loves are offspring of the common goddess.

The passage contrasts heavenly love associated with a heavenly goddess and other loves as offspring of a common goddess.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1545-1608 confidence: high

Eryximachus says Pausanias distinguished two kinds of love, then says double love is found in animals, earth productions, and all that is, and calls love a deity whose empire extends over divine and human things.

The passage repeatedly distinguishes two loves and says both are present in bodies, medicine, music, and human and divine things.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1545-1608 confidence: high

The best physician separates fair love from foul, converts, eradicates, or implants love as needed, and reconciles hostile elements such as hot/cold, bitter/sweet, and moist/dry.

Hostile or differing elements such as hot/cold, high/low, and short/long are described as being reconciled by medicine or music.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1545-1608 confidence: high

Eryximachus says Pausanias distinguished two kinds of love, and adds that double love exists in bodies, animals, productions of the earth, and all that is; love is a universal deity over divine and human things.

The passage repeatedly distinguishes two loves: healthy and diseased, fair and foul, heavenly and vulgar.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1610-1659 confidence: high

The seasons and elements of hot/cold and moist/dry bring health and plenty when harmoniously blended, but pestilence, disease, frost, hail, and blight when disordered; knowledge of this in relation to heavenly revolutions is called astronomy.

The passage contrasts harmonious or good love with wanton, other, or evil love, assigning opposite effects to each.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1610-1659 confidence: high

The seasons contain both principles; harmonious blending of hot/cold and moist/dry brings health and plenty, while wanton love brings pestilence, disease, hoar-frost, hail, and blight.

The passage contrasts harmonious or good love with wanton or evil love across seasons, ritual life, piety, and human-divine relations.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 confidence: high

Aristophanes turns to the nature of man: original human nature was different, with three sexes—man, woman, and the union of the two called Androgynous.

The passage says that original humanity included a union of man and woman called Androgynous, a double nature now lost.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 confidence: high

Primeval humans are mighty and attack the gods; the passage cites Otys and Ephialtes as a tale of figures who dared to scale heaven and lay hands upon the gods.

Primeval humans attack the gods, and Zeus answers by cutting them in two to humble and weaken them.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 confidence: high

After division, the two parts desire their other halves, embrace and long to grow into one, neglect food and activity, and when one dies the survivor seeks another mate and clings to that one.

After division, each half desires its other half, embraces it, and present desire is described as reuniting original nature and making one from two.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1661-1745 confidence: high

Original human nature is said to have had three sexes: man, woman, and Androgynous; primeval humans were round and had four hands, four feet, two faces on one head, four ears, two sexual organs, and corresponding parts.

The passage states that humans were originally doubled round beings and that Zeus cut them in two, producing the present divided human condition.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 confidence: high

When one meets the actual half of oneself, the pair is overcome by love, friendship, and intimacy; their deeper yearning cannot be clearly explained.

The passage repeatedly describes lovers as halves who desire to become one and restore an original wholeness.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 confidence: medium

Because of human wickedness, God dispersed humans, as Arcadians were dispersed by Lacedaemonians; disobedience may cause further splitting, so piety and peace with Love are urged.

God is said to have dispersed humans because of wickedness, and disobedience to the gods threatens further splitting.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1746-1831 confidence: high

When one meets the other half of himself, the pair are absorbed in love, friendship, and intimacy, remain together, and feel an intense yearning of the soul beyond ordinary intercourse.

The passage repeatedly describes people as halves of an original whole who seek their own true loves and a return to their primeval nature.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1833-1883 confidence: medium

Agathon calls Love the most blessed, fairest, best, and youngest of the gods; Love flees and hates Age; youth and Love move together; Agathon rejects making Love older than Iapetus and Kronos.

Love is described as the youngest god, youthful ever, and as fleeing from and hating Age.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1833-1883 confidence: medium

Agathon says ancient divine doings spoken of by Hesiod and Parmenides were done by Necessity, not Love; with Love there would have been no chaining, mutilation, or violence, and heaven now has peace and sweetness under Love’s rule.

Agathon contrasts ancient chaining, mutilation, and violence attributed to Necessity with present peace and sweetness in heaven since Love’s rule began.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1833-1883 confidence: medium

Agathon says Love is the fairest and best, the youngest of the gods, flees Age, and lives and moves with youth.

Agathon presents Love as youngest and ever youthful, fleeing and hating Age, with youth and love moving together.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1833-1883 confidence: medium

Agathon denies that Love is older than Iapetus and Kronos; he says ancient divine acts reported by Hesiod and Parmenides were done by Necessity, and that Love would have prevented chaining, mutilation, and violence, bringing peace and sweetness in heaven.

Agathon contrasts earlier chaining, mutilation, and violence among gods under Necessity with peace and sweetness in heaven under Love’s rule.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1885-1974 confidence: medium

The God of War is described as no match for Love: he is captive, Love is lord, and the love of Aphrodite masters him.

The God of War is described as captive and servant, while Love is lord and master through the love of Aphrodite.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2102-2198 confidence: medium

"Love was neither fair nor good" and "he is in a mean between them."

Diotima places right opinion between wisdom and ignorance and Love between fair/good and foul/evil.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2102-2198 confidence: medium

Diotima argues that Love is neither fair nor good, but not therefore foul or evil; she gives right opinion as a mean between wisdom and ignorance and places Love in a mean between opposites.

Diotima says right opinion stands between wisdom and ignorance and that Love is between fair and foul, good and evil.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 confidence: high

Love is called “neither mortal nor immortal” and “a great spirit (daimon)” intermediate between divine and mortal.

Love is explicitly placed between divine and mortal and functions as the carrier of offerings, prayers, commands, and replies between gods and humans.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 confidence: medium

Diotima narrates that at Aphrodite’s birthday feast Poros/Plenty, son of Metis/Discretion, attends; Penia/Poverty comes begging; Poros, affected by nectar, sleeps in Zeus’s garden; Penia lies beside him and conceives Love.

Love is conceived at Aphrodite’s birthday feast from Poros/Plenty and Penia/Poverty, and his mixed nature is explained by this parentage.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 confidence: high

Diotima says Love is neither mortal nor immortal, but a great daimon between divine and mortal; he conveys prayers and sacrifices to gods and divine commands and replies to humans, spanning the chasm between them.

Love is repeatedly placed between mortal and immortal, divine and mortal, poverty and plenty, ignorance and knowledge, life and death, and wisdom and foolishness.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2263-2316 confidence: medium

Diotima reports the saying that lovers seek their other half, but says they seek neither half nor whole unless it is good; she adds that people would cut off their own hands and feet if evil, because men love only the good.

Diotima reports the saying that lovers seek their other half but qualifies it by saying that neither half nor whole is sought unless it is good.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2263-2316 confidence: medium

Diotima notes the saying that lovers seek their other half, but says they seek neither half nor whole unless it is good, adding that people would discard even their own hands or feet if evil.

The passage cites the idea that lovers seek their other half but explicitly qualifies or rejects it unless the half or whole is good.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2653-2699 confidence: high

The speaker says he will praise Socrates truthfully through a figure, comparing him to Silenus busts that hold pipes and flutes, open in the middle, and contain images of gods, and also to Marsyas the satyr.

Socrates is compared to Silenus busts that outwardly resemble satyr figures but open to reveal images of gods inside.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2836-2933 confidence: high

Alcibiades says Socrates is absolutely unlike any human being and that the only remote likeness is to Silenus and the satyrs, which represent both Socrates and his words.

Socrates and his words are compared to Silenus and satyrs, and especially to Silenus images that are ridiculous outside but contain divine, virtuous meaning within.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2836-2933 confidence: high

Socrates’ words are likened to Silenus images that open: outwardly ridiculous and satyr-like, speaking of ordinary trades and animals, but inwardly full of meaning, divine quality, and images of virtue.

Socrates’ speech is described as ridiculous at first and clothed in satyr-like language, but when opened it contains divine, virtuous meaning.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2836-2933 confidence: high

Alcibiades says Socrates is absolutely unlike any human being, unlike comparisons among famous men, and has no likeness except the earlier figure of Silenus and the satyrs.

Alcibiades says Socrates’ closest likeness is Silenus and the satyrs, and that this figure represents both Socrates and his words.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2935-2956 confidence: medium

Aristodemus, half awake, remembers Socrates compelling the others to acknowledge that comedy and tragedy have the same genius and that a true tragic artist is also an artist in comedy; they assent drowsily.

Socrates argues that the genius of comedy is the same as that of tragedy and that the true tragic artist is also an artist in comedy.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 confidence: high

Pausanias says Phaedrus should have distinguished heavenly and earthly love; he names two loves and two Aphrodites, one of Uranus and one of Zeus and Dione.

The passage repeatedly divides love into two kinds and links them to two Aphrodites and to good and bad love in the body.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 confidence: medium

The first love is noble, faithful, and directed toward intelligence; the second is coarser and is love of the body rather than the soul.

Love of the body is contrasted with love of the soul, intelligent nature, noble mind, virtue, wisdom, and philosophy.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 confidence: high

Eryximachus agrees with Pausanias on two loves and extends double love to all things, including animals, plants, and the body; medicine discerns good and bad love and reconciles conflicting elements.

Medicine and other arts are described as reconciling conflicting elements, and the passage expands this harmony and discord to music, seasons, astronomy, and divination.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 confidence: high

Pausanias says Phaedrus should distinguish heavenly and earthly love; he identifies two Aphrodites and contrasts their associated loves.

The passage repeatedly distinguishes two loves: heavenly and earthly, noble and coarse, good and bad.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 confidence: high

Pausanias says Phaedrus should distinguish heavenly and earthly love; he identifies two Aphrodites and contrasts their associated loves.

The two loves are explicitly linked to two Aphrodites with different genealogies and qualities.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 confidence: high

Eryximachus agrees there are two loves, extends them to animals, plants, and the body, and describes medicine, other arts, music, and Heracleitus' harmony of opposites in relation to reconciliation.

Medicine, arts, music, and bodily processes are described as reconciling conflicting elements and producing harmony after opposition.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 150-231 confidence: medium

The passage applies harmony and disagreement to seasons, elemental pairs, heavenly bodies, divination, piety and impiety, and friendship with gods and humans.

The passage applies harmony and disagreement to seasons and paired qualities such as moist/dry and hot/cold, with disease arising from disorder.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 confidence: high

The discourse opens with the origin of human nature: three original sexes and round doubled bodies with four hands, four feet, and two faces.

The origin account describes doubled round beings and Zeus' division of them into halves.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 confidence: high

The passage says human nature originally had three sexes and that the original beings were round, with four hands, four feet, and two faces.

The passage presents human nature as originally three-sexed and round, later cut into halves by Zeus.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 confidence: high

Diotima answers Socrates that Love is the son of Plenty and Poverty, shares both natures, is alternately full and starved, and stands between ignorance and knowledge like the philosopher.

Love is born of Plenty and Poverty and alternates between fullness and starvation while taking traits from both parents.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 confidence: high

Diotima answers that Love is the son of Plenty and Poverty, shares both natures, is poor and squalid yet bold and resourceful, and stands between ignorance and knowledge like the philosopher.

Love’s parentage from Plenty and Poverty explains his alternating fullness and deprivation and his mixture of poverty and resourcefulness.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 confidence: medium

After Alcibiades' speech, dispute and revelling disrupt the feast; sober participants withdraw; Aristodemus sleeps until cockcrow; Socrates, Aristophanes, and Agathon remain with a large goblet while Socrates discusses tragedy and comedy, then the others sleep and Socrates resumes daily activity.

The passage links male and female with Pythagorean opposites, joins tragedy and comedy under one genius, and repeatedly notes minglings such as playful and serious or jest and earnest.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 confidence: high

The passage discusses gender, sex in plants, elemental affinities, marriages of earth and heaven, Love as a mythic personage and cause of creation, and male/female among Pythagorean opposites.

Male and female are set alongside odd and even and finite and infinite in the Pythagorean list of opposites.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 confidence: high

Pausanias' love for Agathon is noted; he upholds male loves, appeals to mythology, distinguishes elder and younger love, and links such loves to virtue and philosophy within Hellenic sentiment.

Pausanias distinguishes elder and younger love, while Eryximachus' account includes loves and strifes and harmony of opposites.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 confidence: high

Eryximachus treats Love as a good physician, a law pervading moral and physical domains, and harmony after discord among body, mind, soul, heaven, and earth.

Eryximachus' Love harmonizes body and mind and all things in heaven and earth; Agathon is also said to have a deeper sense of harmony and reconciliation.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 confidence: high

Aristophanes' origin-of-sexes account describes a human monster whirling on four arms and four legs; the passage draws out reunion, Love as mediator and reconciler, and anticipation of ideal union.

Aristophanes' account presents isolated or divided human nature as needing reunion, with Love as mediator and reconciler and worldly loves as anticipations of ideal union.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 confidence: high

Pausanias is described as upholder of male loves, appealing to mythology, distinguishing elder and younger Love, and defending such loves as motives to virtue and philosophy.

Pausanias distinguishes elder and younger Love and evaluates loves according to their manner of performance.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 confidence: high

Eryximachus treats Love as the good physician, extends love and strife to body and mind, explains harmony of opposites as harmony after discord, and summarizes Love as harmony in soul, body, heaven, and earth.

Eryximachus explains Love through harmony after discord and harmony in soul, body, heaven, and earth.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 593-675 confidence: medium

The passage identifies three principles in Aristophanes' jest: humans cannot exist in isolation, must be reunited to be perfected, Love mediates divided human nature, and worldly loves anticipate an unrealized ideal union.

Aristophanes' account is summarized as teaching that humans cannot exist in isolation, must be reunited to be perfected, and anticipate an ideal union.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 confidence: medium

The commentary identifies a beginning of Neoplatonism, links the topic with Eastern mysticism, describes the union of knowledge and burning love as the Symposium's theme, and uses the image of the light of truth with the warmth of desire.

The passage names a union of comprehensive knowledge and burning love, and later a union of spiritual and fleshly and moral and intellectual faculties.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 confidence: medium

The passage connects the Symposium with Neoplatonism and so-called Eastern mysticism, describes reason and passion as apparently antagonistic, calls the theme the 'passion of the reason,' and uses the image of truth's light and desire's warmth.

The passage describes reason and passion as apparently antagonistic, while the Symposium's theme is the 'passion of the reason' and the union of spiritual and fleshly aspects.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 confidence: high

Socrates is framed as containing a divine image of beauty while also having an outward Silenus-like aspect.

Socrates is described through the contrast between an inward divine image of beauty and an outward Silenus-like form.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 confidence: high

Alcibiades' affection toward Socrates is linked to Pausanias' account of male loves; others also love Socrates, and the confession mixes passion, virtue, good, evil, God, and beast.

The passage explicitly describes good and evil combined in human nature and images this as the God and beast in man.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 835-921 confidence: high

The passage says that "good and evil are linked together in human nature" and invokes the parable that "they grow together unto the harvest."

The passage explicitly states that good and evil are linked in human nature and grow together until the harvest.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 835-921 confidence: medium

The passage discusses Plato's ambiguous authority on heavenly/philosophical versus coarse love; old Greek Comedy's use of indecency; Comic poets' ridicule; New Comedy's disappearance of such allusions; and cautions against judging Greek morals wholly from literature, with English and French comparisons.

The passage contrasts heavenly and philosophical love with a coarse form while discussing ambiguity in Plato's authority.
read in the book →
Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 835-921 confidence: high

"good and evil are linked together in human nature" and, in the parable, "they grow together unto the harvest."

The passage explicitly states that good and evil are linked in human nature and exist side by side, reinforced by the harvest image.
read in the book →
The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1520-1610 confidence: medium

The passage contrasts Amycus as like a monstrous son of Typhoeus or Earth with Polydeuces as like a star of heaven; Polydeuces is called son of Tyndareus and son of Zeus.

Amycus is compared to a monstrous offspring of Typhoeus or Earth, while Polydeuces is compared to a shining star of heaven.
read in the book →
The Bacchae of Euripides AGAVE. / CHORUS. / NOTES ON THE BACCHAE / INTRODUCTORY NOTE; lines 3099-3202 confidence: medium

A constant tradition is reported of inspired Bacchanals tearing bulls apart; the commentary says the tearing wild beast was the God and the torn beast was also the God.

The commentary explicitly says the tearing wild beast was the God and the beast torn was also the God.
read in the book →
The Bacchae of Euripides CADMUS. / PENTHEUS. / TEIRESIAS. / CHORUS.; lines 727-826 confidence: high

The Chorus calls the god heavenly and born in majesty, says he delights in Earth, loves Peace the Feeder of Children, gives wine to all living things, may be angry with those who spurn joy, and favors acceptance of Day/Night and simple human faith over proud lore.

The Chorus directly advises loving Day and Night and being glad of Dark and Light.
read in the book →
The Bacchae of Euripides CADMUS. / TEIRESIAS. / PENTHEUS. / TEIRESIAS.; lines 587-656 confidence: high

Teiresias names two chief spirits for humans: Demeter/Earth, giver of dry sustenance, and the Semele-born power who found the liquid in the grape and relieves grief with sleep and forgetting.

Teiresias explicitly names two spirits first in worth for humans: Demeter/Earth, who gives dry sustenance, and Dionysus, who gives the grape’s liquid.
read in the book →
The Extant Odes of Pindar FOR PYTHEAS OF AIGINA, / WINNER IN THE BOYS' PANKRATION. / FOR ALKIMIDAS OF AIGINA, / WINNER IN THE BOYS' WRESTLING-MATCH.; lines 4637-4750 confidence: high

The passage says, 'One race there is of men and one of gods,' from 'one mother'; the footnote identifies that mother as Earth. It contrasts mortal weakness with everlasting heaven and says humans partly resemble immortals but do not know Destiny's course.

Humans are described as partly like immortals in form or mind, yet radically weaker and ignorant of Destiny's course.
read in the book →
The Extant Odes of Pindar FOR XENOKRATES OF AKRAGAS, / WINNER IN THE CHARIOT-RACE. / FOR MEGAKLES OF ATHENS, / WINNER IN THE FOUR-HORSE CHARIOT-RACE.; lines 3476-3511 confidence: medium

"envy requiteth noble deeds" and "fair hap abiding with a man" must "engender bad with good."

The ode says the speaker rejoices in new good fortune yet grieves at envy, and states that fair hap must engender bad with good.
read in the book →
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 2389-2441 confidence: medium

The speaker warns against guileful words and says posthumous report reveals dead men's lives to singers and chroniclers; Croesus' loving-kindness does not fade, while Phalaris is hated for burning people with fire inside a brazen bull.

Croesus and Phalaris are placed in contrast as lasting positive and negative exempla of reputation after death.
read in the book →
The Homeric Hymns IV. HYMN TO DEMETER / V. TO APHRODITE / VI. TO DIONYSUS / VII. TO ARES; lines 3384-3402 confidence: medium

“Ares... lord of the chariot of war... God of the golden helm... shield-bearer... unwearied valiant spearman, bulwark of Olympus... champion of Themis”

The hymn invokes a warlike Ares while asking for strength, self-control, and peaceful avoidance of battle.
read in the book →
The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 4529-4696 confidence: medium

A Fury wakes the others; the chorus laments that Orestes slipped the net and says Apollo guarded a suppliant matricide and stole him from the avengers.

The Furies accuse Apollo, child of Zeus, of trampling an older divine right, while Apollo rejects their presence at his shrine.
read in the book →
The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5068-5218 confidence: medium

The Chorus praises the middle way, says calm control brings true weal, urges bowing at Justice’s shrine, and commands reverence toward parents and loyalty toward guests.

The Chorus rejects both the life beyond control and tyrannical subjection, says the middle way is dearest to God, and warns against wandering left or right.
read in the book →
The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5606-5779 confidence: medium

The Chorus laments that younger gods have overridden ancient right, threatens venomous blight, pestilence, and wasting of Earth’s offspring, and calls itself a dishonored brood of Mother Night.

The Chorus complains that younger gods have overridden ancient right; Athena acknowledges that the Chorus is older and wise and offers them an honored place within her city.
read in the book →
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 481-650 confidence: medium

Clytemnestra cites the Night/Light adage, announces Priam’s city taken and “Troy is ours,” and says she has proof unless the god has lied.

Clytemnestra frames her news with the proverb that from Night’s womb springs the child Light, and the fall is said to have occurred in the night now bringing dawn.
read in the book →
The Iliad ARGUMENT. / BOOK XXIV. / ARGUMENT. / THE REDEMPTION OF THE BODY OF HECTOR.; lines 22857-22974 confidence: high

Achilles says two urns stand by Jove's high throne, one the source of evil and one of good, and that mortal experience is filled from them.

Achilles describes two urns by Jove's throne, one of good and one of evil, from which mortal fates are apportioned.
read in the book →
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 is overcome by grief and rage; one impulse urges him to draw the deadly sword, while reason restrains him as the blade appears half-unsheathed.

Achilles' mind is described as alternating between wrath that urges him to draw the sword and reason that controls vengeance.
read in the book →
The Iliad THE DUEL OF MENELAUS AND PARIS. / BOOK IV. / ARGUMENT. / THE BREACH OF THE TRUCE, AND THE FIRST BATTLE.; lines 5243-5356 confidence: high

An unnamed elder with hoary locks recalls youthful strength and the slaying of Ereuthalion, then states that heaven gives wisdom to some years and action to others, assigning combat to the young and council to the old.

The elder explicitly separates the work of old and young, assigning council and sage advice to age and combat to youth.
read in the book →
The Iliad THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE. / BOOK VII. / ARGUMENT / THE SINGLE COMBAT OF HECTOR AND AJAX.; lines 7815-7958 confidence: medium

The troops pray to the father of mankind on Ida and ask that Telamon bear away praise and conquest, or that Hector and Ajax both share it.

The prayer allows that both Ajax and Hector may claim and share the outcome, and Idus later says both are beloved of Jove and praised by both hosts.
read in the book →
The Iliad THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE. / BOOK VII. / ARGUMENT / THE SINGLE COMBAT OF HECTOR AND AJAX.; lines 7815-7958 confidence: medium

The troops pray to Jove, adored on Ida and enthroned in heaven, asking that Telamonian Ajax gain praise and conquest, or that Ajax and Hector both share it.

Greek prayer allows for either Ajax's victory or shared honor; Idus later says both warriors are dear and praised, and the duel is halted rather than concluded by death.
read in the book →
The Iliad THE RECONCILIATION OF ACHILLES AND AGAMEMNON. / BOOK XX. / ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES.; lines 18750-18901 confidence: medium

The passage lists gods on adverse sides: one group goes to the fleet, while Latona, Phoebus, Mars, the laughter-loving dame, Xanthus, and Diana aid Troy.

The passage lists deities in adverse parties aiding either the Greeks or Trojans, followed by named divine combat pairings.
read in the book →
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 17981-18123 confidence: high

Two radiant cities appear on the shield, one of peace and one of war; the peaceful city includes wedding rites, brides led with torches, music, dancing, and matrons watching.

The shield presents two cities, one of peace and one of war, with contrasting social scenes.
read in the book →
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 17981-18123 confidence: high

Two cities appear on the shield; the peaceful city shows sacred pomp, feasting, wedding procession by torchlight, dance, flute, cithern, and matrons watching.

The shield displays two cities, explicitly one of peace and one of war, followed by contrasting scenes of wedding, judgment, siege, ambush, and slaughter.
read in the book →
The Iliad THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4167-4303 confidence: medium

Hector rebukes Paris as beautiful but deceptive and cowardly, recalls his taking Helen from Sparta, and says the deed brings disgrace, his father's grief, and ruin to his people.

Hector contrasts Paris' beautiful form and attractive qualities with cowardice in battle and civic harm.
read in the book →
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

Castor and Pollux fight Idas and Lynceus, are elevated to the gods, and alternate between the upper and lower worlds.

Castor and Pollux are elevated to the gods and alternate between the upper and lower worlds.
read in the book →
The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9123-9255 confidence: medium

Eurytus and Cteatus are described as two men joined in one, surpassing their generation in strength, sons of Actor by Molione, though Poseidon was also said to be their father; Actor is brother of Augeas.

Eurytus and Cteatus are two men joined in one and exceptionally strong; a note also reports twin and conjoined variants, including birth from a silver egg.
read in the book →
The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: medium

Agamemnon condemns Clytemnestra's crime of murdering her husband and says it brings disgrace on herself and on women after her.

Agamemnon condemns Clytemnestra as a murdering wife while explicitly saying Penelope is admirable and unlikely to murder Ulysses.
read in the book →
The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

Agamemnon says Cassandra screamed as Clytemnestra killed her; he lay dying with a sword in his body, and Clytemnestra did not close his lips or eyes.

Agamemnon condemns Clytemnestra for murdering him and contrasts her with Penelope, whom he calls admirable and unlikely to murder Ulysses.
read in the book →
The Odyssey BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5320-5420 confidence: medium

Circe describes one alternative as overhanging rocks called the Wanderers, where even birds are taken and ships are wrecked amid waves and whirlwinds of fire.

Circe says she cannot give one coherent direction but will set out two alternatives, then contrasts fatal rocks with the route between Scylla and Charybdis.
read in the book →
The Odyssey BOOK XXII / BOOK XXIII / BOOK XXIV / FOOTNOTES:; lines 11278-11377 confidence: low

The note translates a phrase as saying that the ways of night and day are near and discusses amber-route and Sacred Way interpretations.

The note cites the phrase that the ways of night and day are near.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13653-13780 confidence: high

Socrates identifies wealth and poverty as two causes of deterioration in the arts: wealth makes the potter indolent and careless, while poverty deprives him of tools and the ability to teach sons or apprentices well.

Socrates names wealth and poverty as two causes of artistic deterioration and civic evils, each producing different vices and both producing discontent.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13653-13780 confidence: high

Socrates identifies wealth and poverty as two causes of the deterioration of arts, beginning with the example that a rich potter becomes less diligent.

Wealth and poverty are paired as opposing conditions that both cause deterioration, discontent, and civic danger.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13782-13921 confidence: medium

Other States should be spoken of as many, not one; every city is divided into a city of the poor and a city of the rich, at war with each other, and contains smaller divisions. The proposed State will be greatest in truth while wise order prevails.

The passage contrasts other cities as internally multiple and divided with the proposed city as one, unified, and self-sufficing.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13782-13921 confidence: medium

“any city, however small, is in fact divided into two, one the city of the poor, the other of the rich”

The passage contrasts the proposed one self-sufficing state with other cities divided into poor and rich factions at war with one another.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14244-14387 confidence: high

The expression master of himself is analyzed through master and servant language; the soul has better and worse principles, and self-mastery is the better controlling the worse.

The passage explicitly describes a better and worse principle in the soul, with self-mastery consisting in the better controlling the worse.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14244-14387 confidence: high

The speaker explains that a human soul contains a better and a worse principle; one is master of oneself when the better controls the worse, and enslaved to self when the worse overwhelms the better.

The human soul and the State are both described through a relation between better and worse parts, with order depending on the better ruling the worse.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14689-14843 confidence: medium

A pull away from drink must be different from the thirsty principle that draws the soul to drink; the archer’s two hands illustrate opposed actions by different parts, and a man may be thirsty yet unwilling to drink.

The passage distinguishes a thirsty principle that draws the soul toward drink from another element that can pull it away, and supports the distinction with an analogy of different hands pushing and pulling a bow.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14689-14843 confidence: high

The speaker asks whether “assent and dissent, desire and aversion, attraction and repulsion” are opposites, and the respondent agrees.

The passage treats attraction and repulsion as opposites, then argues that a thirsty soul drawn toward drink and pulled away from drink must involve different principles.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14845-14992 confidence: high

The speakers distinguish something in the soul bidding a man to drink from something else forbidding him; the forbidding principle is derived from reason, while the bidding and attracting principle proceeds from passion and disease.

The passage repeatedly separates reason, appetite, and spirit, and describes anger or spirit as opposing desire in an internal struggle.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14845-14992 confidence: medium

The speaker distinguishes a soul-principle that bids a man to drink from a stronger forbidding principle, then names the reasoning element rational and the loving, hungering, thirsting element irrational or appetitive.

The passage repeatedly describes conflict between reason, appetite, and spirit, including the Leontius example and the statement that anger goes to war with desire.
read in the book →
The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 15157-15248 confidence: medium

“The argument seems to have reached a height from which, as from some tower of speculation,” one may see that “virtue is one” and vice has innumerable forms, four being especially notable.

From the tower-like height of speculation, virtue is described as one while the forms of vice are innumerable, with four special forms noted.
read in the book →
The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15528-15704 confidence: medium

The speaker warns of a "danger of our getting unintentionally into a verbal opposition" and says the meaning of same and different natures was not previously considered.

The passage repeatedly contrasts paired categories—same and different natures, male and female, bald and hairy—while arguing that only differences relevant to a pursuit should govern role assignment.
read in the book →
The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15528-15704 confidence: medium

The speaker says pursuits should be assigned by actual fitness; bearing and begetting children alone do not prove women should receive a different education from men, so guardian wives should share guardian pursuits.

The passage repeatedly contrasts male and female sex while arguing that sex difference alone does not determine civic education, administration, or guardianship.
read in the book →
The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16147-16288 confidence: medium

With nothing but their persons as their own, suits and quarrels are said to vanish; laws regulate defense and quarrels; elders rule and chastise younger persons; shame and fear prevent violence against elders; laws keep peace.

Shame and fear are explicitly named as two guardians that restrain violence against elders.
read in the book →
The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16453-16611 confidence: medium

The speaker distinguishes discord as internal and domestic from war as external and foreign.

The passage explicitly distinguishes internal/domestic discord from external/foreign war and aligns each with different relationships of friend and enemy.
read in the book →
The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16613-16748 confidence: medium

Differences are described as discord, a quarrel among friends; the citizens will use friendly correction and will not enslave or destroy opponents.

The passage contrasts discord among friends with war against enemies and prescribes correction rather than destruction.
read in the book →
The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16886-17066 confidence: medium

Classes such as just and unjust or good and evil are described as one singly but appearing many through combinations with actions, things, and one another.

The passage repeatedly contrasts one and many, copy and real object, dreaming and waking, knowledge and opinion, being and not-being.
read in the book →
The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 16886-17066 confidence: medium

Just and unjust, good and evil, and every other class are said to be one singly but to appear many through combinations with actions, things, and one another.

The dialogue repeatedly contrasts one and many, dream and waking, knowledge and opinion, being and not-being, and proposes an intermediate between knowledge and ignorance.
read in the book →
The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 17068-17208 confidence: medium

Ignorance is associated with not-being, knowledge with being, and opinion is described as neither knowledge nor ignorance but between them, darker than knowledge and lighter than ignorance.

The passage repeatedly contrasts being with not-being and knowledge with ignorance, while placing opinion and its objects in an intermediate interval.
read in the book →
The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 17068-17208 confidence: medium

The speaker addresses the lover of beautiful sights who rejects absolute beauty; the discussion states that beautiful, just, holy, great, small, heavy, and light things may also be described by opposite names, and compares individual objects to riddles with double sense.

The passage repeatedly describes manifold things as bearing opposite predicates, such as beautiful and ugly, just and unjust, or being and not-being.
read in the book →
The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17211-17397 confidence: medium

The speaker addresses Glaucon and says true and false philosophers have come into view after a long argument.

The passage explicitly contrasts true and false philosophers, genuine and sham philosophers, and philosophical and unphilosophical natures.
read in the book →
The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17211-17397 confidence: medium

The speaker says strong desires in one direction are weaker in others, like a stream drawn into another channel; the true philosopher’s desires are drawn toward knowledge and pleasures of the soul rather than bodily pleasure.

The speaker contrasts pleasures of the soul with bodily pleasure and uses the image of a stream drawn into another channel.
read in the book →
The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17517-17660 confidence: medium

The gentle and noble philosophical nature follows Truth and the true lover of knowledge strives after being rather than multiplicity of appearances.

The philosopher follows Truth, hates the lie, and is contrasted with impostors and unworthy imitators.
read in the book →
The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18285-18436 confidence: medium

People may accept the appearance of justice and honor, but seek the reality of the good; every soul pursues the good as its end, though often without knowledge of it.

The passage contrasts appearances of justice and honor with the reality of the good, which every soul seeks and which the guardian must know.
read in the book →
The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18438-18615 confidence: high

Socrates distinguishes many beautiful and good things from absolute beauty and absolute good; the many are visible but not known, while the ideas are known but not seen.

The passage contrasts many visible things with known but unseen ideas, visible world with intellectual world, daylight clarity with twilight uncertainty, and intelligence with opinion.
read in the book →
The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18617-18744 confidence: high

The speaker asks the listener to imagine two ruling powers, one over the intellectual world and one over the visible world.

The passage distinguishes visible and intellectual worlds, divides the line into corresponding realms, and correlates copy/original with opinion/knowledge.
read in the book →
The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 18617-18744 confidence: high

The speaker asks the listener to imagine two ruling powers, one over the intellectual world and one over the visible, and to fix the distinction between visible and intelligible in mind.

The passage distinguishes two ruling powers, visible and intellectual worlds, and a divided line with corresponding subdivisions.
read in the book →
The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 18781-18911 confidence: high

The prisoners see only their own shadows, one another's shadows, and the shadows of the carried objects.

The den presents a contrast between shadows taken as truth and later-seen objects and sunlight treated as clearer vision.
read in the book →
The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19144-19306 confidence: medium

The speaker distinguishes sense-objects that do not invite thought from those that do, saying that some sensations are adequate while others are untrustworthy and demand inquiry.

Opposed qualities such as great/small, hard/soft, and light/heavy are presented as sensory intimations that perplex the soul and require explanation by thought.
read in the book →
The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19308-19466 confidence: high

The thinking mind, intending to “light up the chaos,” separates small and great, and the distinction of visible and intelligible arises.

Opposite impressions such as one and plurality or small and great arouse thought and lead to the distinction of visible and intelligible.
read in the book →
The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19468-19613 confidence: medium

The interlocutor says astronomy “compels the soul to look upwards” and leads from “this world to another.”

The interlocutor presents astronomy as upward movement from this world to another, while Socrates opposes this with the claim that it may make people look downward.
read in the book →
The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19615-19736 confidence: medium

The speaker identifies a second study as counterpart to the first: eyes look up at the stars, ears hear harmonious motions, and these are sister sciences according to the Pythagoreans.

Astronomy and harmony are described as counterparts or sister sciences, one related to eyes and stars and the other to ears and harmonious motions.
read in the book →
The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19615-19736 confidence: medium

The second science is related to ears as the first is to eyes; eyes look at stars, ears hear harmonious motions, and these are called sister sciences by the Pythagoreans.

Astronomy and harmony are compared as sister sciences, one related to eyes and stars, the other to ears and harmonious motions.
read in the book →
The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 confidence: high

“the release of the prisoners from chains,” their movement “from the shadows to the images and to the light,” and “the ascent from the underground den to the sun”; the passage also mentions weak eyes seeing images in water and firelight casting shadows of images.

The passage contrasts shadows, images, firelight, water images, and sunlit reality, and then contrasts opinion with intellect and becoming with being.
read in the book →
The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19856-19996 confidence: medium

Knowledge of the good requires rational definition and answering objections by truth; without it one apprehends only a shadow by opinion, dreams and slumbers in life, and then arrives at the world below.

The passage contrasts opinion with science, shadow with knowledge, and dreaming or slumbering with being awake to truth.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20259-20385 confidence: medium

"States are as the men are; they grow out of human characters."

The passage explicitly connects forms of government with dispositions of individual minds and says states grow out of human characters.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20387-20491 confidence: medium

"testing the metal of your different races, which, like Hesiod's, are of gold and silver and brass and iron... iron will be mingled with silver, and brass with gold... causes of hatred and war."

Two sets of metal races are drawn in different directions, battle, divide property, enslave former freemen, and become engaged in war and watchfulness.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20387-20491 confidence: medium

Iron is mingled with silver and brass with gold, producing dissimilarity, inequality, irregularity, hatred, and war; the Muses call this the stock from which discord has sprung.

Opposed metal groups are drawn different ways, battle, divide property, and create a regime marked by war and watchfulness.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20493-20627 confidence: medium

The described government is called a mixture of good and evil, with the spirit of contention and ambition predominant because of the passionate or spirited element.

The youth is drawn in opposite ways between the father's nourishment of the rational principle and others' encouragement of the passionate and appetitive elements.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20493-20627 confidence: medium

The young man hears and sees these things, compares his father with others, and is drawn opposite ways as the father nourishes the rational principle while others encourage the passionate and appetitive.

The youth is drawn opposite ways between the father's rational influence and other influences encouraging passion and appetite.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20629-20813 confidence: medium

Private accumulation of gold ruins timocracy; citizens rival one another in wealth, become lovers of money, and riches and virtue are compared as opposing weights in a balance.

The passage explicitly opposes riches and virtue in the image of scales, saying one rises as the other falls, and connects the honoring of wealth with dishonoring virtue.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20629-20813 confidence: high

“such a State is not one, but two States, the one of poor, the other of rich men; and they are living on the same spot and always conspiring against one another.”

The passage states that the oligarchic state is not one but two states, rich and poor, occupying the same spot and conspiring against each other.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20629-20813 confidence: high

“such a State is not one, but two States, the one of poor, the other of rich men; and they are living on the same spot and always conspiring against one another.”

The oligarchical state is explicitly described as not one but two states, poor and rich, occupying the same place and conspiring against each other.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20815-20973 confidence: high

“The man, then, will be at war with himself; he will be two men, and not one”; his better desires generally prevail, but the virtue of a unanimous and harmonious soul flees far away.

The man is explicitly said to be at war with himself and to be two men rather than one.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20815-20973 confidence: medium

"seat the concupiscent and covetous element on the vacant throne" and let it "play the great king within him, girt with tiara and chain and scimitar"

The passage presents the person as an internal polity in which the covetous element becomes king and reason and spirit are subordinated.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 20815-20973 confidence: high

"The man, then, will be at war with himself; he will be two men, and not one"

The miser is explicitly described as at war with himself and as two men rather than one.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21107-21266 confidence: high

As in the city, where like helps like and outside alliance aids one citizen division, the young man is changed by outside desires assisting kindred desires within him.

The passage presents oligarchical and democratic principles, allies, opposing factions, and war within the young man's soul.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21107-21266 confidence: medium

The speaker turns from the state to the individual and asks how the corresponding man comes into being.

The passage explicitly moves from the democratic city to the democratic individual and compares change in the city with change in the young man's soul.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21107-21266 confidence: high

If father or kindred support the oligarchical principle by advice or rebuke, faction and counter-faction arise in the soul and the young man goes to war with himself.

The young man's soul is described as divided into opposing factions, and he is said to go to war with himself.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21407-21561 confidence: high

Citizens cease to care for laws; tyranny springs from democracy; “The excess of liberty... seems only to pass into excess of slavery.”

The speaker explicitly states that excessive increase causes reaction in the opposite direction and that excess liberty passes into excess slavery.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21407-21561 confidence: high

The speaker says the same disease that ruins oligarchy ruins democracy, that excess causes reaction in the opposite direction in seasons and living things, and that excess liberty passes into excess slavery and tyranny.

The speaker states that excessive increase causes reaction in the opposite direction and that extreme liberty passes into extreme slavery and tyranny.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21563-21745 confidence: high

“The people have always some champion whom they set over them and nurse into greatness”; the tyrant first appears as a protector, and the Lycaean Zeus tale is introduced.

The popular protector is likened to the wolf-destined eater and is said to become a wolf, that is, a tyrant, after shedding civic and kin blood.
read in the book →
The Republic BOOK V. / BOOK VI. / BOOK VII. / BOOK VIII.; lines 21747-21839 confidence: medium

“liberty, getting out of all order and reason, passes into the harshest and bitterest form of slavery.”

The passage explicitly says liberty, when out of order and reason, passes into the harshest and bitterest slavery.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21842-21983 confidence: high

Certain unnecessary pleasures and appetites are called unlawful; they may be controlled by laws and reason, or may become stronger and more numerous.

The passage repeatedly contrasts reason, law, and better desires with unlawful appetites, the wild beast within, and irrational principles.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21842-21983 confidence: high

The speaker says unlawful unnecessary appetites exist in everyone, but in some they are controlled by laws, reason, and better desires.

The passage contrasts reason with appetites and passion, and describes pacifying two irrational principles while rousing reason.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21985-22135 confidence: medium

After taking parental property, pleasures swarm in the hive of his soul; he may rob, murder, eat forbidden food, and is ruled by Love as tyrant and king.

The passage contrasts acts formerly let loose only in sleep and dreams with the tyrannical man becoming those acts in waking reality.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21985-22135 confidence: high

After parental property fails, pleasures swarm in the soul; old judgments are overthrown by passions that are Love's bodyguard. Love is tyrant and king, leading him to housebreaking, theft, temple robbery, murder, forbidden food, and other horrid acts, making waking reality what had been dream.

The passage presents a structured analogy between the soul ruled by Love and desires and a city ruled by a tyrant; the inner ruler leads a rabble to lawless acts.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 21985-22135 confidence: high

After parental property fails, pleasures swarm in the soul; old judgments are overthrown by passions that are Love's bodyguard. Love is tyrant and king, leading him to housebreaking, theft, temple robbery, murder, forbidden food, and other horrid acts, making waking reality what had been dream.

The man becomes in waking reality what he had formerly been only rarely in dream, and the worst man is summarized as the waking reality of what was dreamed.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22137-22315 confidence: high

The wickedest and longest-tyrannizing person is called most miserable; the tyrannical man is said to be like the tyrannical State, and analogous pairings are extended to other constitutions.

The passage repeatedly maps the condition of the city onto the condition of the individual soul, especially in the tyrannical case.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22137-22315 confidence: high

The city under a tyrant is described as completely enslaved; by analogy, the tyrannical soul has its best elements enslaved, with a small worst and maddest part ruling, and is called the soul of a slave.

The tyrannical person appears as a ruler but is described as having the soul of a slave, with the best elements enslaved and the worst part ruling.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22137-22315 confidence: medium

The speakers agree that the tyrannical man resembles the tyrannical State, the democratic man resembles the democratic State, and so on.

The passage repeatedly states a parallel between State and individual, treating the condition of the city and the condition of the soul as corresponding forms.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22466-22655 confidence: medium

Pleasure is opposed to pain, and an intermediate neutral state is described as a kind of repose of the soul.

Pleasure is explicitly opposed to pain, while a neutral state of rest or repose is placed between them and distinguished from both.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22657-22822 confidence: high

The dialogue says some pleasure is only apparent by contrast with pain, distinguishes pure pleasures such as smell that have no antecedent pains, and notes that many bodily pleasures are reliefs of pain.

The passage contrasts apparent and true pleasure, pain and intermediate states, black-grey-white comparison, and shadows or pictures of the true.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22824-22996 confidence: medium

Non-philosophical principles produce shadow-like pleasures; lustful and tyrannical desires are farthest from reason, while royal and orderly desires are nearest; tyrant and king are contrasted by true pleasure.

Royal/orderly desires and tyrannical/lustful desires are set at opposite distances from reason and true pleasure, with king and tyrant as opposing figures.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22824-22996 confidence: medium

The tyrant is said to live at the greatest distance from true or natural pleasure, while the king lives at the least distance and therefore most pleasantly.

The passage contrasts the king and tyrant as opposite extremes in relation to true pleasure, pain, law, order, and justice.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22998-23129 confidence: medium

Injustice is described as feeding a multitudinous monster, strengthening lion-like qualities, starving the man within, and letting the parts fight, bite, and devour one another.

The passage contrasts the beast ruling the man with the man or god in man ruling the beast, and associates injustice with strengthening animal elements over the inner man.
read in the book →
The Republic BOOK VI. / BOOK VII. / BOOK VIII. / BOOK IX.; lines 22998-23129 confidence: high

The unjust position is described as feeding the multitudinous monster, strengthening the lion, weakening the man, and letting the parts fight, bite, and devour one another.

The human creature is represented as containing a man, a many-headed monster, and a lion or spirited animal whose relations determine justice or vice.
read in the book →
The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23168-23363 confidence: medium

The speakers begin an inquiry into imitation; the main speaker says things with a common name correspond to a form, using beds and tables as examples, and says artisans make particular objects but not the ideas themselves.

The passage repeatedly contrasts forms or true existence with crafted objects and painted or mirrored appearances.
read in the book →
The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23653-23817 confidence: high

“the same faculty cannot have contrary opinions at the same time about the same thing”

The passage repeatedly distinguishes a rational, measure-trusting principle from an inferior, rebellious, lamenting principle within the same person.
read in the book →
The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23653-23817 confidence: high

The part of the soul that trusts measure and calculation is called better; the part opposed to them is called an inferior principle.

The passage repeatedly distinguishes rational and irrational principles in the soul and states that being drawn in opposite directions implies two distinct principles.
read in the book →
The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23819-23921 confidence: medium

“he is a manufacturer of images and is very far removed from the truth.”

The passage contrasts good and evil rule in city and soul, then opposes law and reason to pleasure and pain as rulers of the State.
read in the book →
The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 23819-23921 confidence: medium

The speaker says the same pattern holds for ridicule: laughter restrained by reason is released at comedy and may lead the spectator to comic behavior at home.

The passage repeatedly opposes law and reason to pity, laughter, lust, anger, pain, and pleasure, and says passions should be controlled for happiness and virtue.
read in the book →
The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 confidence: high

Er's soul journeys with a company to a place with two earth openings and two heavenly openings; judges direct the just upward/right and the unjust downward/left, with sentences and deed-symbols attached.

The just ascend by the right-hand heavenly way, the unjust descend by the left-hand lower way, and later souls either ascend from earth or descend from heaven.
read in the book →
The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24305-24376 confidence: medium

The judges send the just upward to the right and the unjust downward to the left; the souls bear symbols or sentences of their deeds.

The just are directed to the right-hand heavenly way while the unjust are directed to the left-hand lower way.
read in the book →
The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 10055-10189 confidence: high

The dialogue recalls claims about the just and unjust and infers that the just is like the wise and good while the unjust is like the evil and ignorant.

The passage repeatedly contrasts just/unjust, wise/ignorant, good/evil, harmony/division, and friend/enemy of the gods.
read in the book →
The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 10055-10189 confidence: medium

Socrates elicits that the just is like the wise and good and the unjust like the evil and ignorant; Thrasymachus admits this reluctantly, perspiring and blushing.

The passage repeatedly contrasts just/unjust, wise/ignorant, good/evil, friendship/enmity, and harmony/division.
read in the book →
The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 10191-10359 confidence: medium

"justice is the excellence of the soul, and injustice the defect of the soul"; the soul is associated with superintending, commanding, deliberating, life, good or evil rule, and just or unjust living.

The passage contrasts just and unjust, good and evil soul, living well and living ill, happiness and misery.
read in the book →
The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 10191-10359 confidence: medium

Socrates says unjust people acting together must retain some justice; wholly unjust people would injure one another and be incapable of action.

The passage repeatedly contrasts justice with injustice, good soul with evil soul, living well with living ill, and happiness with misery.
read in the book →
The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9113-9276 confidence: medium

Polemarchus says the error lies in calling someone a friend merely because he seems good; a true friend both seems good and is good.

The argument repeatedly sorts paired opposites: friend and enemy, good and bad, just and unjust, benefit and harm, heat and cold, drought and moisture.
read in the book →
The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9637-9730 confidence: medium

Thrasymachus contrasts shepherds or neatherds and rulers, then states that justice is another's good, the interest of the ruler and stronger, while subjects serve that interest.

The passage presents justice and injustice as opposed principles, with Thrasymachus assigning loss and service to justice and profit, strength, freedom, and mastery to injustice.
read in the book →
The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9862-10053 confidence: medium

Thrasymachus affirms that perfect injustice is more gainful than perfect justice; he rejects calling justice virtue and injustice vice, calling justice sublime simplicity and injustice discretion, and says successful unjust people who subdue states and nations are wise and good.

The passage repeatedly structures the argument through paired contrasts: justice and injustice, virtue and vice, wise and foolish, good and bad, like and unlike.
read in the book →
The Republic INTRODUCTION AND ANALYSIS. / THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I.; lines 9862-10053 confidence: high

"You say that perfect injustice is more gainful than perfect justice?" Thrasymachus answers that this is what he says.

The argument is structured through paired oppositions: justice versus injustice, virtue versus vice, wisdom versus foolishness, knowledge versus ignorance, and like versus unlike.
read in the book →
The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12405-12538 confidence: medium

A worse character is described as ready to imitate anything, including thunder, wind, hail, wheels, pulleys, instruments, and animal sounds, with little narration.

The passage divides speech and poetry into restrained narration with slight imitation and a changeful mimetic mode using many voices, gestures, harmonies, and rhythms.
read in the book →
The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12669-12786 confidence: medium

Good or bad rhythm is linked to grace or lack of grace; rhythm and harmony follow words and style; style depends on the soul; beauty, harmony, grace, and good rhythm depend on a rightly ordered mind and character.

The passage repeatedly contrasts good and bad rhythm, grace and absence of grace, harmony and discord, healthy artistic surroundings and corrupting images.
read in the book →
The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12788-12962 confidence: medium

A beautiful soul harmonizing with a beautiful form and cast in one mould is called the fairest sight; the harmonious person loves the loveliest and not an inharmonious soul, while bodily defect may be tolerated.

The passage repeatedly pairs and orders soul with body or form, music with gymnastic, true love with restraint, and simple discipline against luxury.
read in the book →
The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12788-12962 confidence: medium

A beautiful soul harmonizing with a beautiful form in one mould is called the fairest and loveliest sight.

The passage presents soul and bodily form as harmonizing in one mould and later contrasts true harmonious love with intemperate pleasure.
read in the book →
The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12964-13082 confidence: medium

Complexity is linked with license and disease; simplicity in music with temperance of soul and simplicity in gymnastic with bodily health.

The passage links temperance and disease in the soul and body with conditions in the state, contrasting simplicity/order with complexity/intemperance.
read in the book →
The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 12964-13082 confidence: medium

Complexity is said to engender licence and disease; simplicity in music produces temperance in the soul, and simplicity in gymnastic produces bodily health.

The passage explicitly contrasts simplicity with complexity and connects simplicity to temperance of soul and bodily health.
read in the book →
The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13084-13196 confidence: medium

The interlocutor asks about good physicians and judges; Socrates says skilled physicians combine art with experience of disease and cure the body with the mind.

The passage distinguishes bodily disease and moral evil, and says physicians cure body with mind while judges govern mind by mind.
read in the book →
The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13198-13348 confidence: high

Spirit rightly educated gives courage; philosophy gives gentleness; guardians need both qualities in harmony, and a harmonious soul is temperate and courageous.

The passage frames human nature as two principles, spirited and philosophical, and describes two arts adjusting them like instrument strings until harmonized.
read in the book →
The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13198-13348 confidence: high

The philosophical quality gives gentleness if rightly educated; guardians should have both qualities in harmony, making the soul temperate and courageous.

The passage explicitly names two principles of human nature, the spirited and the philosophical, and presents two corresponding arts that tune them into harmony.
read in the book →
The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13623-13650 confidence: medium

“Gold and silver we will tell them that they have from God; the diviner metal is within them,” and ordinary metal is described as earthly dross that may pollute the divine and has caused unholy deeds.

The passage contrasts divine gold and silver within the guardians with ordinary gold and silver as earthly dross that can pollute and corrupt.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1014-1098 confidence: high

The unjust man is portrayed as successful and reputable; the just man is portrayed as truly just but unrewarded, misjudged, tortured, blinded, and impaled.

The passage repeatedly contrasts being just with seeming just and has the youth conclude that appearance masters truth.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1100-1178 confidence: high

Glaucon’s thesis is described as the converse of Thrasymachus’s: not that right is the interest of the stronger, but that right is the necessity of the weaker; the many combine their weakness against the few.

The passage contrasts Thrasymachus’s and Glaucon’s versions of the relation between might and right and discusses power as a foundation of right.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1100-1178 confidence: high

The passage says Glaucon’s speculations resemble theories that power grounds right, monarchs have divine right, virtue is self-love or love of power, war is natural, and private vices are public benefits; it also states that human nature oscillates between good and evil.

Human nature is described as oscillating between good and evil, and individuals are said to have both good and evil elements.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1100-1178 confidence: medium

The passage says human nature oscillates between good and evil and warns against explaining all action by worse motives, using images of alloy, shadow, and self-interest.

The passage says human nature oscillates between good and evil and that individual character cannot be explained simply by evil because good counteracts it.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1180-1263 confidence: medium

The passage says Plato preserves Greek thought by beginning with the State and proceeding to the individual; early persons are citizens of a prior State rather than isolated moral individuals.

The passage repeatedly pairs and contrasts State and individual, ethics and politics, and collective and individual action.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1265-1334 confidence: medium

War requires training and natural aptitude; guardians need spirit, gentleness to friends, and fierceness to enemies; the dog image shows this combination and supports the need for philosophy, love of learning, and education.

The guardian must combine gentleness to friends with fierceness against enemies, a pair of opposed qualities presented as difficult to unite.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1483-1541 confidence: medium

Two forms of religion coexist: poetic and temple tradition, and the philosopher's religion; the philosopher may offer a cock to Aesculapius and pray at the rising sun.

The passage contrasts poetic-temple religion with philosophical religion and later contrasts the lie in the soul with the lie in words.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1483-1541 confidence: high

Two forms of religion are described as existing side by side: poetic tradition and customary temple worship.

The passage explicitly contrasts poetic tradition, temple worship, and philosophical religion as coexisting forms.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1483-1541 confidence: high

The lie in the soul is described as a true lie: corruption of highest truth and deception of the highest part of the soul, with examples involving false claims about God and knowledge.

The 'lie in the soul' is contrasted with the 'lie in words,' distinguishing corruptive ignorance from verbal or literary accommodation.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1616-1687 confidence: medium

Lamenting and convivial harmonies are banished; Dorian and Phrygian remain, one for war and courage and the other for peace, obedience, instruction, or religious feeling.

Dorian and Phrygian harmonies are retained as a pair, one for war and courage and the other for peace, obedience, instruction, or religious feeling.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1689-1772 confidence: medium

The passage compares virtue-learning to learning letters and combinations; it also describes a music of the soul answering to the harmony of the world and links true love with temperance.

The passage distinguishes soul and body, making the soul causal and pairing musical education with bodily gymnastics.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1689-1772 confidence: medium

Artists and poets are warned against unseemliness; sculpture, painting, and music must conform to simplicity; guardians should grow among health and beauty, and music enters the innermost soul to shape the sense of beauty and deformity.

The passage repeatedly contrasts simple music, diet, and medicine with deforming art, strong drink, gluttony, luxurious cookery, legalism, and excessive medical care.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1774-1852 confidence: medium

Good music gives harmony to the soul and good gymnastic gives health to the body, but both are said to be concerned with the soul, one taming and the other arousing and sustaining it.

The passage distinguishes two principles in man, reason and passion, and says music and gymnastic must be harmoniously mingled.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1940-1994 confidence: medium

The physician should know illness personally, while the judge should have no similar experience of evil.

The passage contrasts good and evil, virtue and vice, and asks how judges or good persons can know evil without participating in it.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2076-2139 confidence: high

The passage questions the relation of mind and body, describes higher and lower principles that may break apart or reconcile, and says the body may become the mind’s ally or instrument.

The passage explicitly divides human nature into higher and lower principles that can oppose one another or be reconciled.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2076-2139 confidence: high

The passage asks how far mind can control body, whether they are antagonistic or harmonious, describes higher and lower principles that may take up arms or reconcile, and says the body may become the mind’s ally or instrument.

The passage repeatedly frames human nature as divided between higher and lower principles, mind and body, reason and desire, and opposed tendencies.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2141-2228 confidence: high

Socrates argues that trained warriors can face wealthy citizens, that ambassadors may say the city has no silver and gold and offer spoil, and that ordinary states are many in one because rich and poor are hostile groups.

Ordinary states are described as many in one because each contains two hostile groups, the rich and the poor.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2141-2228 confidence: high

Other states are called many in one because each contains two hostile nations, rich and poor, which can be set against each other; the true State remains mighty while faithful to its principles.

Other states are described as not truly one state but many, because each contains two hostile nations, rich and poor.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2331-2410 confidence: medium

Temperance suggests harmony; self-mastery is explained as the better principle mastering the worse, with corresponding classes in the city held under control.

The passage explains self-mastery as the better principle mastering the worse, and maps this relation onto classes in the State.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2331-2410 confidence: medium

Temperance is described as mastery of the worse by the better and as harmony diffused through the city, attuning upper, middle, and lower classes like strings of an instrument.

Temperance is described through the relation of better and worse principles and through the harmonious attunement of upper, middle, and lower classes.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2412-2454 confidence: medium

The passage discusses whether virtues are one or many, states there are four cardinal virtues with one supreme, contrasts Aristotle's universal justice, and says justice/order and the good can both be described as law, order, and harmony, while the good is more universal.

The passage explicitly raises whether virtues are one or many and answers with four cardinal virtues and one supreme virtue relative to the parts.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2456-2517 confidence: medium

The passage provisionally assumes that the same thing in the same relation cannot be affected in opposite ways, while noting cases such as a person standing still but moving arms or a fixed top rotating.

The passage uses the rule about opposites, the thirsty soul's opposed commands, and Leontius' longing and abhorrence to show internal opposition.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2456-2517 confidence: high

"the animal one saying ‘Drink;’ the rational one, which says ‘Do not drink.’"

The thirst example contrasts animal desire with rational restraint, and the Leontius story contrasts desire to see with abhorrence.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2519-2584 confidence: medium

Justice “begins by binding together the three chords of the soul, and then acts harmoniously in every relation of life.”

The passage contrasts justice as harmonious binding of the soul with injustice as insubordination and unnatural disorder.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2519-2584 confidence: medium

The passage explains justice through each principle doing its own business and says justice binds together the three chords of the soul and acts harmoniously.

The passage opposes justice and injustice, virtue and vice, health and disease, and harmony and insubordination in the soul.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 253-329 confidence: medium

Justice and the construction of the State are said to blend in one and to be two faces of the same truth; justice is the order of the State and the State is justice's visible embodiment.

The passage repeatedly pairs inner and outer forms: justice and State, soul and body, kingdom within and external Church or kingdom, heavenly house and earthly building.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 253-329 confidence: medium

Books I-IV are said to describe a State in accordance with Hellenic religion and morality; Books V-X transform it into an ideal kingdom of philosophy, and the two viewpoints are opposed though veiled by Plato's genius.

The passage repeatedly presents paired structures—two parts of the work, justice and State as two faces of one truth, soul and body, idea and reality, inner and external kingdom—while emphasizing their blending or attempted unification.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2586-2659 confidence: medium

Plato’s psychology divides the soul into rational, irascible, and concupiscent elements; the irascible faculty is described as courage-bearing, irrational yet inclined toward the rational, and as the “lion heart” with which reason makes a treaty.

The soul is divided into rational, irascible, and concupiscent elements; the irascible element is courage-bearing and makes alliance with reason through the image of a treaty with the “lion heart.”
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2586-2659 confidence: low

Plato's psychology is described as dividing the soul into rational, irascible, and concupiscent elements, a division retained by Aristotle and later ethical writers.

The passage describes the soul as divided into rational, irascible, and concupiscent elements, with the irascible element both irrational and inclined toward reason.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2661-2743 confidence: high

Socrates asks whether women can share men's employments and raises the possible inconsistency with the earlier principle that different natures have different work; he uses the image of a person out of depth in pool or ocean needing to swim for life.

The passage opposes men and women as two sexes, then argues that the relevant civic aptitudes are distributed among both and that sex difference alone does not require different education.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2661-2743 confidence: high

Socrates says guardians are like watch-dogs; male and female dogs share employments, so women with the same employments as men need the same education in music, gymnastics, and war, though this may provoke jokes about riding, weapons, and naked exercise.

The passage repeatedly argues that women and men with the same relevant natures should share education in music, gymnastics, and war.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2661-2743 confidence: medium

Socrates argues that differences may be nominal or partial, comparing bald and hairy people, male and female physicians, and physician versus carpenter; he says begetting and bearing children do not prove distinct educations and that aptitudes are found among both sexes.

Socrates distinguishes accidental differences such as bald and hairy or male and female physician from differences that entail different work, such as physician and carpenter.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2829-2913 confidence: medium

“war is of two kinds, civil and foreign”

The passage explicitly divides war into civil and foreign types and treats Hellenic war as discord within a family.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2915-3003 confidence: high

Abstract ideas such as justice, beauty, good, and evil are said to be one though appearing many; those who know them have waking vision, while sensory perceivers have opinion and dream.

The passage contrasts waking vision and light of knowledge with dreamlike opinion and sensory appearances.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2915-3003 confidence: high

Knowledge concerns being, ignorance concerns not-being, and opinion concerns an intermediate that both is and is not; ambiguous objects and the old riddle illustrate this middle region.

Opinion is placed between knowledge and ignorance, and sensory objects are repeatedly described through paired opposites such as beautiful/ugly and just/unjust.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2915-3003 confidence: high

Knowledge is of what is, ignorance of what is not, and opinion concerns a third thing that both is and is not; opinion and knowledge are distinct faculties with distinct objects.

The passage repeatedly opposes being and not-being and places opinion in an intermediate region that partakes of both.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3005-3079 confidence: medium

Plato introduces contingent matter; early thinkers found not-being dark and mysterious; the passage describes Plato as trying to order the first chaos of human thought.

The passage contrasts philosophers who possess patterns and knowledge with the many who lack them, and also discusses confusions around knowledge, opinion, being, and not-being.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 confidence: high

The idea of good is called the cause of knowledge and truth, above both, and the author of growth and being; the speaker refers to two suns or principles corresponding to visible and intelligible worlds.

The passage distinguishes two corresponding worlds, visible and intelligible, and represents them through a divided line.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 confidence: high

Two suns or principles are paired with two worlds, visible and intelligible, represented by a line divided into unequal and subdivided parts.

The passage distinguishes two corresponding worlds, visible and intelligible, under the image of a divided line.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 331-413 confidence: low

The Republic is described as a vehicle of several great truths represented in the State, with an explicit comparison to Jewish prophetic images and with themes of good, justice, education, false teachers, evil rulers, the world, and a heavenly kingdom as pattern.

The passage contrasts divine and human perfection with poets, sophists, and tyrants described as false teachers and evil rulers.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3508-3587 confidence: high

Plato's divisions of knowledge are said to rest on the antithesis of sensible and intellectual, including permanent/transient and universal/particular oppositions.

The passage explicitly names the antithesis of sensible and intellectual and connects it with permanent/transient and universal/particular oppositions.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3508-3587 confidence: medium

Numbers and figures are said to separate from ideas; Pythagorean number is described as a conducting medium between Eleatic being or essence and shadows of phenomena.

Pythagorean number is described as a conducting medium between Eleatic being or essence and the shadows of phenomena.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3589-3670 confidence: high

The passage discusses shadows, objects, numbers, ideas, four terms rather than three, later shadows of images and imitation, and a line reaching from unity to infinity divided and subdivided.

The divided line orders shadows, images, objects, numbers, ideas, belief, understanding, and reason into lower and higher levels.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3589-3670 confidence: high

The line is described as reaching from unity to infinity, divided and subdivided; the passage also mentions shadows, images, faith, understanding, and reason.

The divided line arranges shadows, objects, understanding, and reason in a hierarchy from lower perception to higher certainty.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3672-3734 confidence: high

The passage states that asking whether God made the idea of good or was made by it is like separating God from goodness; the God of the Timaeus and the idea of good are described as aspects of the same, differing as personal from impersonal, masculine from neuter, and mythology from philosophy.

The God of the Timaeus and the idea of good are described as aspects of the same, differing as personal from impersonal, masculine from neuter, and mythology from philosophy.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3822-3899 confidence: medium

The passage asks for the way “from darkness to light” and describes philosophy as “the conversion of a soul from night to day, from becoming to being,” with training that draws the soul upwards.

The passage uses contrasts such as darkness/light, night/day, becoming/being, visible/intelligible, great/small, and one/plurality as prompts for reflection.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3822-3899 confidence: medium

The passage asks for the way “from darkness to light” and describes philosophy as “the conversion of a soul from night to day, from becoming to being.”

The passage contrasts sense perception with mind, visible objects with intelligible being, and becoming with being.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 confidence: medium

Knowledge is said to be seen with the mind, not the eyes; the heavens are described as a magnificent copy short of a divine Original, with matter disturbing visible symmetry.

The visible heavens are called a copy falling short of a divine Original; true knowledge, true astronomy, and true harmony are associated with mind, problems, and the unseen rather than sensory appearances.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3901-3981 confidence: high

Astronomy is proposed; Glaucon names practical uses; Socrates says education is not merely useful information but a purification of the eye of the soul by which truth is seen.

The passage opposes bodily eye and soul’s eye, visible heavens and divine Original, empirical hearing and unheard numerical harmony, and sense and pure intellect.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4309-4393 confidence: high

The four notable inferior constitutions are Lacedaemonian or Cretan, oligarchy, democracy, and tyranny; tyranny is the disease or death of government; States are of flesh and blood, so five States correspond to five human natures.

The passage says that five States correspond to five human natures in individuals and proceeds from forms of government to matching types of people.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4478-4569 confidence: high

Oligarchy is criticized through the analogy of a rich bad pilot versus a poor good pilot; the state is described as divided between rich and poor, with the rich unwilling to arm or fund defenders.

The passage describes oligarchy as two nations in one and the oligarchical man as leading a divided existence; it explicitly frames the state and man as corresponding.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4478-4569 confidence: high

The oligarchical state is described as two nations, rich and poor, struggling together; the rich fear arming the poor and resist paying for defenders.

The oligarchical state is explicitly described as two struggling nations, the rich and the poor, within one state.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4571-4620 confidence: high

The youth tastes the drone’s honey, meets wild companions, and experiences conflict between temptations/passions and reason with parental and friendly influences.

The passage explicitly describes allies on both sides, temptations from without, passions from within, reason and parental influences, and two factions in violent conflict.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4571-4620 confidence: high

“The youth who has had a miserly bringing up, gets a taste of the drone’s honey; he meets with wild companions, who introduce him to every new pleasure.”

The passage explicitly describes opposed alliances and factions within the individual, with violent conflict between order and disorder.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4623-4685 confidence: medium

Tyranny springs from democracy as democracy springs from oligarchy; both arise from excess, especially democracy's exclusive love of freedom.

The passage states that excess freedom passes into excess slavery and frames constitutional change through contraries.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4623-4685 confidence: high

Excess freedom passes into excess slavery; rogues and paupers are compared to drones with and without stings, to phlegm and bile, and the legislator to a physician or bee-master keeping drones from the hive.

The passage states a law of contraries in which excess freedom passes into excess slavery.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4687-4772 confidence: medium

“The people have jumped from the fear of slavery into slavery, out of the smoke into the fire.”

The people move from fear of slavery into slavery, and liberty out of order becomes the worst servitude.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4687-4772 confidence: high

“the people have jumped from the fear of slavery into slavery, out of the smoke into the fire.”

The passage says the people pass from fear of slavery into slavery and that disordered liberty becomes the worst servitude.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4774-4869 confidence: medium

Book VIII is said to use extensive metaphorical language, including two nations in one, equality among unequals, free ways of men and animals, and the tyrant's foreign mercenaries and universal mistrust.

The passage notes Book VIII's description of two nations in one, increasingly divided in Greek Republics.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4774-4869 confidence: medium

The passage notes that Book VIII uses many metaphors, including two nations in one, equality among unequals, the free ways of men and animals, foreign mercenaries, and universal mistrust.

The passage notes the description of two nations in one becoming increasingly divided in Greek Republics.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4871-4959 confidence: high

The paragraph distinguishes a perfect or divine cyclical number from a human or imperfect number associated with generations or births, two harmonies, stars, and Pythagorean number-figures for abstract concepts.

The passage contrasts a divine or perfect cyclical number with a human or imperfect number associated with generations or births.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4871-4959 confidence: medium

Plato is said to speak of a perfect or cyclical divine number and a human or imperfect number; the latter concerns generations or births and presides over them like stars or Pythagorean numerical figures, probably as the number 216.

The passage explicitly contrasts a perfect or cyclical divine number with a human or imperfect number concerning births and generations.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4961-5048 confidence: medium

Donaldson’s summarized conclusions identify the perfect or divine cycle with the world, the imperfect cycle with the state, the world period with 6, the state period with 216, and relate these to the Platonic Tetractys and 3-4-5 numbers.

The passage contrasts a perfect or divine cycle associated with the world and an imperfect cycle associated with the state.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5050-5130 confidence: high

The passage says the riddle’s discovery would be of little use, but the important point is Plato’s use of such a symbol and the Pythagorean spirit in him; it summarizes his meaning as perfect divine creation and imperfect human generation represented by different numbers.

The passage explicitly contrasts perfect divine creation, represented by a perfect or cyclical number, with imperfect human generation, represented by imperfect number.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5050-5130 confidence: high

Book IX begins inquiry into the tyrannical man and first considers appetites; unlawful appetites can be chastened by reason and law but awaken when reason sleeps and may imagine every folly or crime.

Unlawful appetites awaken and act when the reasoning powers are asleep, while reason and law can chasten them when active.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5050-5130 confidence: high

The passage says Plato used a numerical symbol, retained much Pythagorean spirit, and contrasted perfect divine creation presided over by a cyclical number with imperfect human generation presided over by imperfect numbers.

The passage explicitly contrasts divine creation as perfect with human generation as imperfect, each represented by different kinds of number.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5050-5130 confidence: high

Book IX begins with inquiry into the tyrannical man and then describes unlawful appetites, which can be weakened by reason and law but wake when reason sleeps.

The passage contrasts reason and law with unlawful appetites that awaken when reasoning powers sleep.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5132-5213 confidence: high

The tyrannical man is the worst and most miserable; “Like man, like State,” tyranny is the opposite of the royal State, and the monarchical state is happiest while the tyrannical state is most miserable.

The text explicitly compares individual and State and maps tyranny in the soul onto tyranny in the polity, including freedom/slavery and better/worse parts.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5132-5213 confidence: high

The tyrannical man is the worst and most miserable; “Like man, like State,” tyranny is the opposite of the royal State, and the monarchical state is happiest while the tyrannical state is most miserable.

The tyrant appears enthroned amid satellites, yet the passage describes him as most miserable, enslaved, fearful, and a captive soul tormented by passions.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5132-5213 confidence: medium

The judge compares individual and State: both have little freedom and much slavery; the better part is enslaved to the worse; the public tyrant is still more miserable.

The soul and State are described in terms of bad freedom and good slavery, with the better part enslaved to the worse.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5259-5329 confidence: high

The just man overthrows the unjust in an Olympian contest image, prays to saviour Zeus, and a wise man says wise pleasures are true and others are shadows.

Wise pleasures are true and pure, while other pleasures are shadows; inferior pleasures are shadows mixed with pain, and the tyrant has a shadow of a shadow.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5331-5398 confidence: medium

The soul-image is fashioned as a many-headed beast with tame and wild animal heads, plus a lion and a man, joined together and hidden under human skin.

The passage personifies the soul as a hidden composite of beast, lion, and man and contrasts rule by the higher human or divine element with rule by the beast.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5331-5398 confidence: medium

Injustice feeds the beasts and starves the man; justice strengthens the man, nourishes the gentle principle, allies with the lion heart, restrains the many-headed hydra, and brings the parts into unity.

The passage repeatedly contrasts the beast with the man or God in man, and defines noble and ignoble conduct by which part rules the other.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5400-5481 confidence: medium

"The number of the interval which separates the king from the tyrant, and royal from tyrannical pleasures, is 729, the cube of 9."

The king and tyrant are contrasted through the interval of 729 and through royal versus tyrannical pleasures.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5541-5616 confidence: high

The passage describes conflicting influences in a person: feeling indulges sorrow, but reason and law control sorrow, command patience, and seek a cure rather than lament.

The passage contrasts the better part that follows reason with the irrational principle filled with sorrow and distraction, and links poetry to the inferior part of the soul.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5541-5616 confidence: high

The passage contrasts sorrowful feeling with reason and law, which enjoin patience; it advises seeking a rational cure rather than lamenting.

The passage describes opposed influences within a person: feeling and sorrow on one side, reason and law on the other.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5618-5704 confidence: high

The passage argues that all things have inherent good and evil; the soul’s corruptions include injustice, intemperance, and cowardice, but these do not destroy it as disease destroys the body.

The passage distinguishes body and soul, treating bodily destruction as unlike the soul’s condition and arguing that the soul is immortal and everlasting.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 575-666 confidence: medium

Socrates is described as 'not of this world'; the world appears as error and evil to upward-looking teachers; people misunderstand the philosopher; leaders lack a measure; the Hydra's head image appears; Socrates remains an unwearied seeker after truth.

The philosopher is described as not of this world, while the world is seen as error and evil, and the many misunderstand the philosopher.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5943-6033 confidence: high

Plato introduces Book X objections: poet or painter is an imitator in the third degree from truth; artistic creations are appearances not tested by rule and measure; the analysis mentions modern art ennobling objects such as a bed, shop, mill, shed, or vessel.

The poet or painter produces appearances removed from truth, while Plato is said to affirm abstract ideas over sense and opinion.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5943-6033 confidence: high

Plato objects that imitative arts express emotion rather than reason; Aristotle’s theory of tragedy as purgation by pity and fear is rejected by Plato, though the analysis notes art can express, console, elevate, and harmonize emotion.

The passage contrasts emotional and rational parts, and higher faculties concerned with universals against lower faculties concerned with particulars of sense.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5943-6033 confidence: high

The antagonism between Plato and poets is described as foreshadowed by the old quarrel between philosophy and poetry; poets are compared to Sophists and treated as enemies of reasoning and abstraction.

The passage explicitly frames Plato’s antagonism toward poets as part of the old quarrel between philosophy and poetry, with philosophy aligned to thought and abstraction.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5943-6033 confidence: medium

The passage compares Scripture’s opposition of seen and unseen things with Plato’s opposition of particulars in a world of sense to universals and ideas, then criticizes Plato’s view that universals possess essential truth while particulars are tainted with error.

Scripture’s seen/unseen opposition is compared to Plato’s opposition of particulars in the world of sense to universals and ideas.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5943-6033 confidence: high

Plato introduces objections that the poet or painter is an imitator, removed from truth and producing appearances; the analysis contrasts this with modern views of art and mentions Pheidias's Zeus or Athene.

The passage repeatedly opposes appearances, sense, particulars, and opinion to truth, universals, reasoning, and abstract ideas.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6209-6282 confidence: high

The immortality argument is summarized as resting on soul-body dualism; the soul's destruction is denied, while bodily influence, earthy incrustation, and restoration or education of the soul are also discussed.

The immortality argument is described as depending on an absolute dualism of soul and body and on the soul not being destroyed by its own evil or any other force.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6209-6282 confidence: high

The argument for immortality is said to rest on absolute dualism of soul and body; vice is the soul's proper evil, and Plato is said to waver between an original soul to be restored and a character formed by training and education.

The passage describes an argument resting on absolute dualism of soul and body and on the soul's resistance to destruction.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6284-6350 confidence: medium

The Republic is described as Janus-like, with two faces: an Hellenic state and a kingdom of philosophers; several paradoxes are listed.

The Republic is described as Janus-like, with two faces: an Hellenic state and a kingdom of philosophers.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6668-6744 confidence: medium

Community of property is contrasted with community of wives and children; Plato’s prefatory proposal is that men and women have the same occupations through common training and education, with an analogy to male and female animals.

The passage frames a male/female distinction, then reports Plato’s argument that both sexes can share occupations, education, gymnastics, war, and government.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6668-6744 confidence: medium

The passage says community of property was less difficult for Plato and Aristotle than community of wives and children, and that Plato proposed same occupations, training, and education for men and women.

The passage frames men and women as a paired contrast and summarizes Plato's argument that both should share occupations, training, education, and civic roles.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 668-755 confidence: medium

Socrates asks what Simonides meant; Polemarchus answers that justice means doing what is proper: good to friends and harm to enemies.

Polemarchus defines justice as doing good to friends and harm to enemies, and Socrates challenges the real/seeming and good/evil divisions before rejecting return of evil for evil.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6824-6912 confidence: high

The passage argues that life should rest on the moral rather than the physical, that mind takes care of body and mind, and that reason, duty, conscience, and love of truth remain necessary to health of body and mind.

The passage opposes body and mind, physical and moral, animal and rational, and says Plato erred by separating body and mind in marriage.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6824-6912 confidence: high

The passage contrasts humans with animals; says humans are not bred for physical utility; calls for marriage of minds and bodies; states that Plato’s arrangement removes parental knowledge, family affection, and private children; and notes that nobler animals protect offspring and remain faithful.

The passage repeatedly contrasts body and mind, animal and human, physical and moral, and argues against separating body and mind in marriage.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6989-7077 confidence: medium

The passage states that people inherit mental and physical qualities from parents, ancestors, race, and human conditions, but heredity is only a fraction of what they may become; knowledge can prevent inherited harms, heredity can become blessing, and will can create life within necessity.

The passage contrasts inherited circumstances and a wall of necessity with the human will's power to create a life; it also contrasts heredity as curse and blessing.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6989-7077 confidence: high

The passage contrasts reformers who isolate the animal part of human nature with the speaker's view of humans as many-sided, moving between good and evil, and striving to rise above themselves.

The passage describes humans as moving between good and evil and warns against ungoverned passions.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7309-7390 confidence: medium

The Hebrew prophet is said to believe faith in God enables governance, while the Greek philosopher imagines contemplation of the good makes a legislator; both find repose in divine perfection.

The passage contrasts Hebrew, Greek, Christian, and modern conceptions of God, the Idea of Good, and divine perfection in personal or impersonal form.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7392-7476 confidence: medium

Plato assimilates the state to the individual, does not distinguish ethics from politics, and treats a state as most itself when it resembles one man with uniform citizens.

The passage describes Plato as assimilating the state to the individual and looking for parallels between state succession and individual lives.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7560-7638 confidence: medium

Music and gymnastic are both said to improve the mind; the body is described as the servant of the mind, and other Greek writers are contrasted with Plato on Spartan discipline.

The passage explicitly distinguishes body and mind and describes the body as servant of the mind, with lower subject to higher.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 757-835 confidence: medium

Definitions of justice shift from speaking truth and paying debts to doing good to friends and harm to enemies; casuistry, interrogation of moral ideas, appeal to Homer, and rejection of the friend-enemy maxim are called characteristic of the Platonic Socrates.

The passage repeatedly contrasts justice with injustice, good to friends with harm to enemies, and the just man as loser with the unjust man as gainer.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8057-8096 confidence: medium

The highest state is described by the saying “Friends have all things in common,” including communion of women, children, and property, with private and individual life banished and common praise, blame, joy, and sorrow.

The highest state is defined by the removal of private individuality and by common property, family relations, emotional responses, and civic judgment, producing maximal unity.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8057-8096 confidence: high

As in the Republic, the Statesman has a myth, but it describes a former rather than future existence of mankind; it asks whether a state of innocence or one with art, science, and moral distinction is preferable, and gives no answer.

The Statesman myth contrasts a state of innocence with a state like the present, possessing art and science and distinguishing good from evil.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8098-8150 confidence: high

Cicero restricts King or State to rule by reason and justice, compares superior-inferior rule to soul over body, prefers mixed government, and transfers just/unjust portraits to state arguments by Philus and Laelius.

The passage says portraits of the just and unjust are transferred to the state, with interlocutors arguing opposing theses.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8098-8150 confidence: medium

Cicero turns from heavenly phenomena to civil and political life, preferring discussion of Rome’s two nations in one; speaking as Scipio, he avoids assuming too much the character of a teacher.

The passage contrasts public talk about two Suns with Cicero’s interest in the two nations in one that divided Rome.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8152-8239 confidence: medium

Augustine traces the kingdom of God in Jewish scripture and the kingdoms of the world in gentile writers into an ideal future, treating heathen mythology, Sybilline oracles, Plato’s myths, and Neo-Platonist dreams as factual.

Augustine is said to trace the kingdom of God and the kingdoms of the world as parallel histories into an ideal future.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 837-921 confidence: high

The passage turns to Thrasymachus' assertion that injustice is more gainful than justice; he is induced to admit that injustice is virtue and justice vice, while Socrates praises his frankness and is described as weaving a net around him.

The passage repeatedly contrasts justice and injustice with virtue and vice, skill and unskill, good and evil, strength and weakness, and happiness and unhappiness.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 837-921 confidence: medium

“A house that is divided against itself cannot stand”; the passage also states that absolute injustice is absolute weakness, that self-war makes one enemy to oneself and the gods, and that a remnant of good is needed for union in action.

The passage uses the image of a divided house and states that one at war with himself is an enemy of himself and the gods, supporting the claim that absolute injustice is absolute weakness.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 837-921 confidence: medium

The passage turns to Thrasymachus's assertion that injustice is more gainful than justice; he is led to say that injustice is virtue and justice vice.

The passage repeatedly structures the inquiry as a contrast between just and unjust, virtue and vice, wisdom and folly, skill and unskill, strength and weakness, and happiness and unhappiness.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 8572-8629 confidence: high

Two ideals are introduced: the future of the human race in this world and the future of the individual in another; one realizes present life, while the other abnegates and transcends it.

The passage explicitly presents two ideals, one concerning the human race in this world and the other concerning the individual in another world.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 923-1012 confidence: medium

The passage says Plato argues that evil is not strength but discord and dissolution; it also notes a germ of Aristotelian doctrine, the intimated reconcilement of justice and happiness, and Socrates' know-nothing dissatisfaction.

The passage explicitly contrasts evil with strength and characterizes it as discord and dissolution.
read in the book →
The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 923-1012 confidence: medium

“The harmony of the soul and body, and of the parts of the soul with one another” is called the Hellenic mode of conceiving human perfection.

The passage contrasts harmony of soul and body with evil as discord and dissolution.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10460-10547 confidence: high

The passage imagines two magic rings, one for a just person and one for an unjust person, and claims neither would resist unjust acts if able to take, enter houses, have sex, kill, release prisoners, and act like a god among men without risk.

The passage repeatedly pairs the just and unjust: two powers, two rings, two isolated lives, and finally two statue-like figures prepared for judgment.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10460-10547 confidence: high

To judge the just and unjust lives, the passage says the two must be isolated, each fully equipped for the work of his respective life.

The passage constructs an entirely just man and an entirely unjust man, places them side by side, and asks for judgment about which is happier.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10549-10633 confidence: high

Glaucon attributes a coarse account to eulogists of injustice: the just man thought unjust is tortured, blinded, and impaled, and the unjust man seeks real injustice rather than appearance.

The passage contrasts the just man who is thought unjust with the unjust man who is thought just, and Adeimantus adds that social teaching often values reputation over justice itself.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10635-10722 confidence: medium

The hypothetical youth reasons that appearance rules happiness, so he will cultivate an outward picture and shadow of virtue while keeping a subtle and crafty fox behind.

The hypothetical youth proposes a picture and shadow of virtue as the house's exterior while hiding a crafty fox behind it.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10813-10978 confidence: medium

Justice is discussed as a virtue of both individual and State; since the State is larger, the speaker proposes examining the State first and then the individual.

The passage pairs State and individual as larger and lesser fields for examining the same virtue, with justice and injustice compared across both scales.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10980-11113 confidence: high

The established citizens produce necessities, build houses, work seasonally, eat grain foods, recline on simple bedding, feast with children, drink wine, wear garlands, hymn the gods, and limit families according to means.

The simple constitution is called true and healthy, while the expanded luxurious State is called a State at fever-heat.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10980-11113 confidence: medium

The simple city produces food, clothes, shoes, and houses; citizens work seasonally, eat bread and cakes, recline on simple bedding, drink wine, wear garlands, hymn the gods, converse, and limit family size according to means.

Socrates contrasts the simple, healthy constitution with a luxurious State described as at fever-heat.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11115-11284 confidence: medium

Spirited natures may be savage, but guardians must be dangerous to enemies and gentle to friends, or they will destroy themselves.

The passage frames the guardian's required gentleness and spirit as opposite qualities whose combination appears difficult or impossible, then suggests such natures exist.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11115-11284 confidence: medium

Guardians “ought to be dangerous to their enemies, and gentle to their friends,” otherwise they will destroy themselves.

The good guardian must combine great spirit with gentleness, being dangerous to enemies and gentle to friends, despite the apparent contradiction.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11459-11608 confidence: high

The speaker rejects Homeric lines about two casks at Zeus' threshold, one of good lots and one of evil lots, and the claim that Zeus is dispenser of good and evil.

The passage quotes and rejects the image of two casks at Zeus' threshold, one of good lots and one of evil lots, from which human fortunes are allotted.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11459-11608 confidence: high

The argument states that God must be represented as truly good; what is good does not hurt or cause evil; therefore God is cause of good only, not of most human evils.

The speakers distinguish good from evil causation and state that God is cause of good only, with evil causes to be sought elsewhere.
read in the book →
The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11459-11608 confidence: medium

The speakers say future guardians should not be told of wars in heaven, divine plots and fights, battles of giants, or quarrels of gods and heroes with friends and relatives.

The passage names wars in heaven, divine plots, fights, and quarrels among gods and relatives as stories to exclude because they would model civic conflict.
read in the book →

sufi

Bird Parliament Bird Parliament; lines 1178-1400 confidence: medium

Other birds are not wholly sick but far from sound; their inconstant souls alternate between saint and sinner, trying to match truth's garment with a worldly patch.

Inconstant birds alternate between saint and sinner and are compared to a wavering scale between rise and fall.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 4884-5080 confidence: high

The passage says that saying one and two confesses the One, and that when double vision is swept away, plurality and unity are no longer opposed; it adds the image of a ball in a king's tennis-field.

The passage treats one and two, double vision, and the One as a problem of perception to be cured.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 5808-6018 confidence: high

The poem states that love makes bitter things sweet, copper gold, dregs like pure wine, pains like balms, thorns roses, fire pleasing light, grief joy, and the dead rise to life; without love, favorable things become barren or hard.

The poem repeatedly states that love turns bitter, painful, dangerous, or low things into sweet, healing, harmless, or exalted forms.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 5808-6018 confidence: high

The speaker says that regarding the one who causes an ill turn opens a passage from misfortune to happiness, and that one opposite state generates its opposite in exchange.

The passage states that the ebb and flow of good and ill opens a passage from misfortune to happiness and that one opposite state generates its opposite.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 5808-6018 confidence: high

The passage names hope and fear and compares them to two wings, saying that a bird with only one wing cannot fly.

Hope and fear are explicitly compared to two wings, with one-winged flight called impossible.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 6020-6246 confidence: medium

Moses addresses the beneficent Creator and asks why the world of earth and water was framed with a plan that sowed seeds of evil and burned mosques and worshippers.

Moses asks the Creator why the world was planned with seeds of evil and destruction of places and persons of worship.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 6020-6246 confidence: high

The passage says Paradise is attached to unpleasant requirements and Hell to things flattering lusts; it contrasts Jesus as knowledge and wisdom with the ass as lust, and tells the hearer not to let lust defeat reason.

Jesus is identified with knowledge and wisdom, while the ass is identified with lust; the hearer is told not to let lust vanquish reason.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi ANOTHER JEWISH KING. / THE HARPER. / THE MASNA VL / THE MASNA VL; lines 3209-3303 confidence: high

“both Moses and Pharaoh walked in the right way, / Though seemingly the one did so, and the other not.”

Moses and Pharaoh are paired with images of light and darkness, poison and antidote, and are both described as doers of God’s will.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi ANOTHER JEWISH KING. / THE HARPER. / THE MASNA VL / THE MASNA VL; lines 3209-3303 confidence: high

“this husband and wife is a parable; / They are types of thy animal and rational souls.”

The text explains husband and wife as types of animal and rational souls, contrasting bodily desire with regard for Allah.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi CONTENTS / CONTENTS. / CONTENTS. / CONTENTS.; lines 337-475 confidence: medium

Story IV is listed as 'Moses and Pharaoh,' followed by the heading 'Lust compared to the snake.'

A story heading pairs Moses and Pharaoh, and the adjacent heading compares lust to a snake.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS, / TEACHINGS OF RUMI / THE MASHAVI.; lines 883-932 confidence: medium

Body and soul are described as not veiled from one another, yet no person has seen a soul.

The passage juxtaposes body and soul and states that no one has seen a soul.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS,; lines 813-880 confidence: medium

Story IX is listed as 'The King and his Three Sons'; associated headings mention forms, hidden Truth in phenomenal being, figurative language of the Princes, delayed prayer, inexpressible 'Fruitio Dei,' and the death of the Second Prince.

Headings refer to the significance of 'forms' and to 'The Truth' hidden in phenomenal being.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi FIRST EDITION / CONTENTS / CONTENTS. / CONTENTS.; lines 258-334 confidence: medium

“God the Author of good and evil”; “Evil turned into good for the good”; “Story XI, — Mo’avia and Iblfs”; “Wisdom the ‘believer’s lost camel’”; “False doctrines contain some truth.”

Headings state that God is the author of good and evil and that evil is turned into good for the good.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE. / THE MASNA VL; lines 19292-19469 confidence: high

The text says the body is like a string tied to the soul’s foot, the soul is the frog in the water of ecstatic bliss, and the mouse of the body drags it back.

The text explicitly compares the mouse to the body, the frog to the soul, and the string to the bodily tie that drags the soul down from bliss.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE. / THE MASNA VL; lines 19471-19606 confidence: medium

The frog laments consorting with an animal of another genus, and Reason warns that homogeneity lies in spirit, not outward form.

The frog episode and Abdu’l Ghaus anecdote contrast outward form or genus with inner spiritual homogeneity.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / MOSES AND PHARAOH. / THE MASNA VL / TUB MAS:LAV!.; lines 14668-14857 confidence: high

The passage says God’s mercies and wrath may be concealed in their opposites, and that this concealment tests people’s dispositions.

Mercy and wrath, blessing and harm, and evil and benefit are said to be hidden in their opposites to test human dispositions.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / MOSES AND PHARAOH. / THE MASNA VL / TUB MAS:LAV!.; lines 14859-14913 confidence: high

“For hostility between them is the law of this holy war. / Were there no hostility, that war would be impossible.”

The passage repeatedly states that holy war, armies, bravery, abstinence, chastity, and temperance require an opposing force such as hostility, antagonist, lust, or desire.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL / THE MASHA VI.; lines 9375-9577 confidence: medium

"Kill thine own lust and give life to the world"; "That claimant of the cow is thy lust"; it has made itself lord and master.

The passage explicitly identifies the cow claimant with lust, says lust has made itself lord and master, and commands that lust be killed and reduced to servitude.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13743-13911 confidence: high

God’s severity exalts saints but affects the vulgar differently; the passage compares this to Nile water being pure for Israelites and blood for Egyptians.

The passage contrasts the saint’s and vulgar person’s experience of divine severity and compares Nile water being pure for Israelites but blood for Egyptians.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13914-14069 confidence: high

The king chooses the pious Darvesh's daughter for his son, rebukes objections, and the prince rejects his fair bride for an ugly old woman who bewitched him.

The passage explicitly interprets the wife as the Deity, the old paramour as the world, and the prince's restored love as release from enchantment.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 14283-14466 confidence: medium

A prince of the ants says: "Ye regard only the outward form"; form becomes senseless in sleep and death and is like "a dress or a staff."

The ant prince distinguishes outward form from reason and mind, and the narrator says reason and mind require God's impulsion.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 14283-14466 confidence: high

The speaker likens Husamu'd-Din to Muhammad in heaven and on earth, asks that earth and heaven be united, and says schism, polytheism, and duality should disappear while unity abides.

The passage calls for earth and heaven to be united and for schism, polytheism, and duality to disappear so that unity abides.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi NEW YORK / TEACHINGS OFRUMI / FIRST EDITION / CONTENTS; lines 127-176 confidence: medium

Contents list: Story II, 'The Oilman and his Parrot'; confusion of saints with hypocrites; Story III, 'The Jewish King and the Vazir'; the vazir’s teaching.

The headings juxtapose saints and hypocrites, body and soul, trust in God and human exertions, and God’s agency with human free will.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi PROLOGUE. / THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI.; lines 19823-19855 confidence: high

The speaker asks why a “pearl” trembles in its shell, contrasts sugar-cane with real sugar, says the outward “you” is foreign to the real “you,” and commands: “Cling to your real self, quit this dual self.”

The passage explicitly contrasts the outward “you” with the real “you” and says the real self lies hidden beneath the outward self.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi PROLOGUE. / THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL; lines 1667-1743 confidence: medium

The passage reports sayings that all seen things are One, that saying two is double vision, and that a hundred are as one; a note says this alludes to the doctrine of the Trinity.

The passage reports claims that all seen things are One, that saying two is double vision, and that a hundred are as one.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN. / THE MASH AVI.; lines 6505-6628 confidence: medium

The passage says to read the chapter 'Brightness' for God’s love and favor, and asks what damage it is to God’s perfection if evil also proceeds from Him.

The passage names God as Author of good and evil and says that evil proceeding from God does not damage divine perfection.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi TEACHINGS OFRUMI / FIRST EDITION / CONTENTS / CONTENTS.; lines 179-255 confidence: medium

Contents entries include the Arab and his Wife, women's wiles, Moses and Pharaoh as doers of God's will, man and wife as spirit and flesh, Adam above angels, and partial evil/universal good.

Headings juxtapose Moses and Pharaoh as both doers of God's will, man and wife as spirit and flesh, partial evil with universal good, and Not-being as the mirror of Being.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE ARAB AND HIS WIFE. / THE ARAB AND HIS WIFE. / THE MASHAVL / THE LION WHO HUNTED.; lines 3821-3973 confidence: high

“Because one contrary shows forth its contrary,” as honey's sweetness is shown by vinegar's sourness.

The passage states that one contrary shows forth its contrary and gives honey's sweetness being shown by vinegar's sourness as an example.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE ARAB AND HIS WIFE. / THE MASHAVL / THE LION WHO HUNTED. / THE MASK A VI.; lines 3976-4142 confidence: high

On the last day the earth gives witness and tells its tidings; earth and rocks tell them forth, and the speech of water, earth, and mire is audible to men of heart, while the philosopher denies this.

Men of heart hear elemental speech, while the philosopher denies divine providence and spiritual testimony.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH.; lines 8600-8676 confidence: medium

The speaker says he acquiesces in infidelity as God's ordinance, not as evil passions; he distinguishes mercy from vengeance and says the ugliness of a picture is not the ugliness of the painter, whose ability is shown in painting both ugly and beautiful pictures.

The speaker distinguishes ugliness in the picture from ugliness in the painter and contrasts ugly and beautiful pictures as evidence of the painter's ability.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE HARPER. / THE MASNA VL / THE MASNA VL / THE ARAB AND HIS WIFE.; lines 3306-3546 confidence: high

The passage says outward forms, presents, temples, prayers, and attentions testify to hidden love, but such witness may be true or false; the hypocrite’s prayers and fasts are outwardly diligent but inwardly hypocritical.

The passage repeatedly distinguishes outward signs and inward love, warning that outward witness may be true or false.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20360-20507 confidence: medium

“The King is all in all, my slayer and my saviour.”

The dying prince explicitly calls the King both his slayer and his savior, and the passage also describes the King as both mourner and slayer.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2167-2381 confidence: high

The passage says colors require light, night reveals that colors are seen by light, outward colors arise from sun and stars, inward colors from the Light on high, and the heart's light from the Light of God.

Colors reveal light by contrast with darkness, pain reveals happiness, and hidden things are manifested by opposites, while God remains hidden because God has no opposite.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2384-2590 confidence: medium

The ambassador learns 'Omar has no material palace but a spiritual tabernacle, finds him under a palm-tree, receives instruction, accepts the teaching, becomes a pure-hearted Sufi, and the hare urges companions to do likewise.

'Omar teaches mystical union with God and explains that compulsion, freewill, and divine agency are transformed for those with opened inner vision.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2813-2920 confidence: high

"When our hearts are bewitched by Thy smiles and frowns" and "The fertile garden of love... Contains other fruits besides joy and sorrow."

The passage repeatedly pairs smiles and frowns, joy and sorrow, mercy and severity, autumn and spring, and says the true lover or speaker rises beyond these states.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASH A VI. / THE MASNA VL / MAHMUD AND AYAZ.; lines 15741-15857 confidence: medium

The passage says present life intoxicates people with pride like Iblis, who refused Adam because he was fire-created, while Adam confessed being made of clay.

The passage contrasts Iblis, associated with fire and proud refusal, with Adam, associated with clay and self-abasing confession.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL; lines 17015-17059 confidence: medium

Tyazi addresses his passion as “O foul and faithless passion,” asks whether its inclination to war is trickery or stubbornness against obedience to God, and threatens it with discipline.

Tyazi addresses his passion as foul and faithless, asks whether its inclination to war is trickery or stubbornness, and the passion later cries and complains without a mouth.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASH AVI. / THE MASHA VL / THE GLUTTONOUS SUFL; lines 7395-7519 confidence: medium

The speaker reverses ordinary valuations of night, prison, mire, and funeral wailing, and says he ascends like Saturn to the seventh heaven while only his shadow companions others.

The passage pairs ordinary negative experiences with the speaker's positive equivalents: night/day, prison/garden, mire/rose, and funeral/marriage drum.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10641-10877 confidence: high

God's wisdom arranges world-parts in pairs that love their mates; heaven and earth are likened to iron and magnet, heaven is man and earth woman, and heaven sends heat, moisture, clouds, and sun-heat to earth.

God's decree arranges all world-parts in pairs, each loving its mate, with analogies of amber and straw and iron and magnet.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 11509-11667 confidence: high

"In the world there is nothing absolutely bad" and "evil is only relative"; a thing may be "a foot to one and a fetter to another" or "a poison" and "an antidote."

The passage explicitly says evil is relative and illustrates this with poison and antidote, serpent poison, the sea, and differing judgments of Zaid.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE THREE FISHES. / MOSES. AND PHARAOH. / MOSES AND PHARAOH.; lines 13312-13411 confidence: high

Pharaoh still chooses to consult Haman. Asiya reflects that like herds with like and that Pharaoh consorts with Haman as a duplicate of himself.

The passage explicitly states that like things attract and unlike things repel, illustrating this with Pharaoh and Haman and with the two infants.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE THREE FISHES. / MOSES. AND PHARAOH. / MOSES AND PHARAOH.; lines 13312-13411 confidence: medium

Haman hears that Moses has called Pharaoh to humble himself and confess Allah’s supreme lordship; Haman rends his clothes, invokes Pharaoh’s kingdom of Egypt, and Pharaoh refuses conversion.

Moses calls Pharaoh to confess Allah’s supreme lordship, while Haman objects that Pharaoh should not be degraded from his own supreme lordship.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 7646-7850 confidence: high

The passage says the duck flourishes on land and water; humanity is described as animal in body and angelic in soul, going upon earth and heaven.

The passage describes the addressee as flourishing on land and water and says the human body is animal while the soul is angelic, enabling movement on earth and in heaven.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 7852-8037 confidence: high

God tells Moses to call with a mouth not sinned with, or with another mouth; calling on God is pure, and the pure divine name drives impurity away.

God’s pure name entering the mouth is said to drive away impurity, and Moses is instructed to call on God with another or purified mouth.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASHAVL / PROLOGUE. / THE JEWISH KING. / THE JEWISH KING.; lines 1602-1664 confidence: high

The section is headed with the Jewish King; a male actor makes separate scrolls for each addressee, and the scrolls have different, mutually contradictory contents and rules.

The passage explicitly states that the scrolls differ in contents and rules and contradict one another from beginning to end.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASHAVL / PROLOGUE. / THE JEWISH KING. / THE JEWISH KING.; lines 1602-1664 confidence: medium

One scroll says commands and prohibitions are not for observance but to reveal human weakness and thereby recognize and confess God's power.

Several scrolls debate whether weakness reveals God's power, whether human power is God's grace, and whether both power and weakness should be abandoned as distractions from God.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASK A VI. / COUNSELS OF RESERVE. / COUNSELS OF RESERVE. / ALPS FORBEARANCE.; lines 4388-4531 confidence: high

The passage cites canceled verses being replaced by better ones, compares canceled law to a weed replaced by a rose, and describes night and day canceling one another while reason is revived.

The passage says contraries bring forth contraries and gives examples of canceled law replaced by better law, night and day, darkness and light, and war producing peace.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / ANOTHER JEWISH KING. / THE HARPER. / THE MASNA VL; lines 2979-3207 confidence: medium

The passage says water prevails over fire in might, yet boils by fire when a cauldron intervenes, and applies this to apparent and real rule in marriage.

The passage pairs water and fire and reverses their apparent relation through the cauldron to explain apparent and real rule between husband and wife.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ. / THE MASH AVI.; lines 16358-16507 confidence: high

A Musulman presses a Magian to embrace the true faith; the Magian replies, “If God wills it, no doubt I shall do so.”

The Musulman and Magian debate whether human action is compelled by divine will or subject to free choice and responsibility.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18274-18424 confidence: medium

Ordinary men are described as yielding to lusts and being dragged down; Hilal's master asks guests their ages and rebukes self-lowering answers, which are treated as a type of descent from humanity to animals.

Ordinary men and the master's guests are described as lowering themselves from humanity toward animal or lower states.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18426-18597 confidence: high

The Qazi argues that without bitter things, opposition, lust, Satan, wounds, war, and fraud, virtues such as temperance, meekness, courage, and wisdom could not be named.

The Qazi says virtues such as temperance, meekness, courage, and wisdom require bitter things, opposition, lust, Satan, wounds, war, and fraud; wisdom guides wanderers because there is more than one road.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18426-18597 confidence: medium

The Sufi asks why the Great Helper does not grant benefit without loss and remove lust and Iblis; he invokes fire with roses and trees, rose from thorn, winter turned to spring, and sadness turned to joy.

The Sufi describes divine power as able to produce roses from thorns, turn winter into spring, and bring joy out of sadness.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18769-18958 confidence: high

The Faqir alternates between distrust and hope, hears the word “Ascend,” and the passage teaches that God is Abaser and Exalter; it lists paired alternations in earth and heaven, seasons, day and night, health and sickness, and hope and fear.

The passage describes the Faqir moving between distrust and hope, then generalizes to divine abasement and exaltation and to alternating seasons, day and night, health and sickness, and hope and fear.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18769-18958 confidence: high

God wills self-manifestation, sets up a Khalifa as a mirror of sovereignty, gives him purity and light, sets darkness against light, and raises two standards: white as Adam and black as Iblis.

The passage says God sets light against darkness and two standards, white and black, then lists recurring paired conflicts of right and wrong.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE MASHA VI. / THE MASNA VL / THE VL; lines 10213-10419 confidence: high

The phrase 'Thou castest not when thou castest' is explained: the sand is in the human hand, yet God affords the strength and the casting that shatters an army.

The passage says both affirmation and negation are true: the human casts because the sand is in the hand, yet God casts by supplying strength.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE MASHA VI. / THE THREE FISHES. / MOSES. AND PHARAOH.; lines 13214-13309 confidence: high

The passage contrasts ears and nose with the eye, then sensual sight blinded by lust with spiritual insight that sees only the One sole real Being.

The passage contrasts sensory limitation and lust-blinded sight with purified spiritual vision that sees only the One real Being.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE MASNA VL / THE ARAB AND HIS WIFE. / THE ARAB AND HIS WIFE.; lines 3548-3628 confidence: medium

The passage says the Whole has parts of diverse kinds and illustrates the point with rose scent, a green shoot, turtle-dove cooing, and Bulbul music.

The passage says the Whole has diverse parts, souls are varied like letters, apparent disorder agrees in integral unity, and things are opposed in one aspect but united in another.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12058-12265 confidence: medium

A cur attacks a blind man in the street rather than hunting the wild ass on the mountains with well-bred dogs; the text states this illustrates pursuit of mean earthly objects and neglect of the spiritual world.

The cur story is explicitly summarized as illustrating mankind’s pursuit of mean earthly objects and neglect of aspiration to the spiritual world.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12268-12451 confidence: medium

A poet praising a liberal king first receives ten thousand gold pieces through Abu-'l-Hasan, but on a later return another vizir of the same name delays him and reduces the reward to one hundred.

Two vizirs of the same name give opposite outcomes for the poet and are explicitly compared with Asaf and Haman.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12453-12650 confidence: high

The listener is told to confess ignorance and learn from Adam, who said, “O Lord, we have dealt unjustly,” and made no vain excuses.

Adam confesses wrongdoing without excuses, while Iblis argues and attributes sin to God.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12652-12751 confidence: high

Opening lines contrast men of wisdom directing reason heavenwards with babblers halted on earth, and describe bewilderment turning every hair into reason and a head.

The opening contrasts wise reason directed heavenward with babblers halted on earth.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12652-12751 confidence: high

Commentarial material cites teachings on reason and lust, says humans possess both, and compares the struggle to Majnun seeking Laila while his she-camel seeks her foal.

A cited teaching describes humans as having both reason and lust, with spiritual rank depending on which is followed.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI. / THE MASH AVI.; lines 15354-15446 confidence: high

The letters prefixed to some Suras are said to resemble the staff of Moses when fully understood; ordinary letters and staffs may look similar but do not equal them in signification or test.

Ordinary letters and staffs resemble extraordinary forms outwardly, but the passage says the mysterious letters and Moses' staff have a superior hidden signification or efficacy; Isa's breath is likewise unlike ordinary breath.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE SUFTS BEAST. / THE THIRSTY MAN. / THE MASH AVI. / THE MASHA VI.; lines 6631-6828 confidence: high

The heavenly Artist paints two sorts of pictures, including beautiful Joseph and ugly demons and 'afrits, to show divine workmanship and wisdom.

The passage states that the heavenly Artist creates both fair and ugly forms and that faith and infidelity both witness to divine power.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE SUFTS BEAST. / THE THIRSTY MAN. / THE MASH AVI. / THE MASHA VI.; lines 6830-6866 confidence: medium

Iblis denies being the cause of all evil, says mercy and vengeance are twin divine attributes generating earthly good and evil, and compares himself to a mirror reflecting what is set before it.

Iblis denies being the cause of all evil and compares himself to a mirror reflecting the good and evil already present in things.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE THREE FISHES. / MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13414-13554 confidence: medium

God makes hell wherever He wills, makes the sky a snare, creates pains like hell or a serpent bite, and makes spittle or sugar in the mouth resemble heaven and Paradise.

God is said to make hell wherever He wills, to make pains feel like hell or serpent bite, and to make sweetness in the mouth like heaven and Paradise.
read in the book →
Masnavi i Ma'navi: Teachings of Rumi THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL; lines 8907-9103 confidence: high

A king's son in rags, disgraced and without visible bonds, asks to be released; the passage identifies his constraint as the hidden bond of God's purpose, stronger than prison walls or iron chains.

The king's son seeks release from an unseen bond, identified as God's hidden decree and contrasted with visible prisons and iron chains.
read in the book →
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 looks to heaven, sees seven great lights, watches them unite into one light, and then sees the single light take the likeness of seven men.

Seven lights become one light, then seven men, then seven trees, and then seven men again.
read in the book →
Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: medium

A lion sees another lion's face in a well, leaps in fury, and is covered by deep waters; the parable says blamed injustice reflects one's own dark mind and that face and heart answer face and heart.

The lion mistakes its reflection for another lion, attacks it, and is drowned; the parable explains this as projection of one's dark mind onto others.
read in the book →
Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 confidence: medium

Rumi says that one who has left Jesus cherishes an ass; Jesus' portion is knowledge and wisdom, and the addressee should pity Jesus rather than the ass and not let lust vanquish reason.

Rumi contrasts the ass with Jesus, says Jesus' portion is knowledge and wisdom, and warns not to let lust vanquish reason.
read in the book →
Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: medium

In the Valley of Love, the traveler must be made of fire, be ready to sacrifice worlds to flames, and move beyond pairs such as faith and infidelity, good and evil, religion and irreligion.

The Valley of Love requires being made of fire, readiness to sacrifice worlds to flames, and the disappearance of opposed categories such as faith and infidelity or good and evil.
read in the book →
Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 confidence: high

Imagination is described as the nearest companion, a confused babbler mixing truth and falsehood; it is necessary but can mislead through false witness.

Imagination is personified as the nearest companion, useful but unreliable because it mingles truth and falsehood and can lead into error.
read in the book →
Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 confidence: medium

The old man describes imagination as the nearest companion: confused, mixing truth and falsehood, sometimes misleading, but also necessary.

Imagination is described as a close and necessary companion that mixes truth with falsehood and can mislead the seeker.
read in the book →
Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: high

The old man describes the right-hand companion as irascibility, like fire, torrent, runaway horse, or lioness, and the left-hand companion as carnal concupiscence, like a famished beast; he counsels holding their reins tightly so they submit.

The seeker’s right and left companions, irascibility and concupiscence, must be controlled like reined animals; progress depends on mastering them.
read in the book →
Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: medium

Beyond the extreme East the sun rises between Satan's flying horn and marching horn; the marching horn has fierce and gross animal-like parts in strife.

At the extreme East the sun rises between two horns of Satan, with divided and composite forms and perpetual strife in one horn.
read in the book →
Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: medium

The two horns attack the human soul; the marching horn embellishes evil actions and urges violence and vileness; spirits of the flying horn whisper denial of resurrection, retribution, and a spiritual Lord.

The horns attack the soul by urging violence, vileness, and denial of unseen religious realities, while later intellectual faculties seek release from irascibility and concupiscence.
read in the book →
Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: medium

The two horns attack the human soul: one embellishes evil actions and urges violence or foulness, while spirits of the flying horn deny unseen spiritual realities such as resurrection, retribution, and the spiritual Lord.

The passage contrasts the soul with horned forces that entice it toward evil actions, foulness, and denial of spiritual realities.
read in the book →
Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: medium

The miry sea indicates Matter stirred into life by the setting sun, Form, and entering ever-new unions with ceaseless birth, death, ebb, and flow.

The miry sea is Matter stirred by Form, entering unions with new forms while birth, death, ebb, and flow proceed ceaselessly.
read in the book →
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

God directs Gabriel to Roum and a Christian convent; Gabriel goes there and sees the divinely favoured man adoring an idol.

Although Gabriel finds the man adoring an idol, God explains the man's ignorance, pardons him, and grants him saintly rank.
read in the book →
Mystics and Saints of Islam CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4547-4637 confidence: high

Sufis place inner supernatural perception and mystic intuition above books and theological science, and value adoring God with a pure heart above outward observances.

The passage repeatedly contrasts book-based theological authority with Sufi claims to inner perception, pure-hearted worship, celestial inspiration, and inspiration of the heart.
read in the book →
Mystics and Saints of Islam CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4547-4637 confidence: medium

Arab Sufis are said not to go as far as Persian theosophy: for them the Koran remains the Word of God and Muhammad His prophet; they conform externally to Islam but claim better understanding through celestial inspiration rather than large volumes of exegesis and tradition.

Arab Sufis are described as conforming externally to Islamic precepts while claiming superior understanding through celestial inspiration; the broader account says the external religious framework remains while the informing spirit changes.
read in the book →
Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 confidence: high

Reason’s influence upon Love is compared to “a raindrop upon the ocean” that makes one small mark and disappears.

Reason’s influence upon Love is compared to a raindrop that makes one mark on the ocean and disappears.
read in the book →
Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 confidence: medium

A quoted comparison says Reason’s influence on Love is like a raindrop on the ocean: a brief mark that disappears.

The passage quotes Reason’s influence on Love as comparable to a raindrop briefly marking the ocean before vanishing.
read in the book →
Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1156-1232 confidence: medium

Renan says that in India and Persia 'l'amour divin et l'amour terrestre se croisent' and that these meanings are often difficult to disentangle; he compares some mystical readings to allegories of the Canticle of Canticles.

Renan's quoted view says Indian and Persian literature intertwines divine love and earthly love in ways difficult to disentangle, with Hafiz discussed as a case affected by allegorical interpretation.
read in the book →
Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1156-1232 confidence: medium

Hafiz's picture is said to represent 'a wider landscape,' and the passage cites the warning that 'there is no musician to whose music both the drunk and the sober can dance.'

The passage cites Hafiz's warning that there is no musician whose music can make both the drunk and the sober dance.
read in the book →
Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 351-413 confidence: medium

The stricter Sufis of Sheikh Hassan Asrakpush wear blue garments and claim heavenly desires; Hafiz criticizes blue-clad rivals as black-hearted and says he must tear off the blue robe before receiving the cup of true wisdom.

Blue garments are associated with heavenly aspiration, while Hafiz says some wear blue outwardly but have black hearts.
read in the book →
Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 792-859 confidence: medium

The passage says such judgment language conflicts with Sufi teaching: there is neither good nor evil, since both flow from God.

The passage says there is neither good nor evil because both flow from God, and no reward or punishment because Paradise and Hell are divine beauty and glory.
read in the book →
Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 confidence: high

Sufis are described as seeing God as source of all creeds, treating exclusive religion as failure to escape duality and reach union, and asking what Ka'ba, Synagogue, and Monastery matter when 'thou and I remain not.'

The passage explicitly links freedom from duality, perfect union with God, and indifference among Ka'ba, Synagogue, and Monastery; it also reports Sufi readings of scripture as ecstatic union and oneness.
read in the book →
Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 confidence: high

Sufis are said to defer to the Prophet and Ali for orthodox reasons while teaching that God is the source of all creeds; a cited saying asks what the Ka'ba, Synagogue, and Monastery matter when 'thou and I remain not.'

The passage explicitly says attachment to a particular religion fails to free one from duality and contrasts multiple religious buildings as ultimately insignificant in union.
read in the book →
The Confessions of Al Ghazzali THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS; lines 460-561 confidence: medium

God reveals true belief through His Apostle; Satan suggests contrary principles to innovators; God raises theologians to defend orthodoxy and unveil heretical devices.

The passage opposes revealed orthodox belief to Satan-inspired innovations and describes theologians defending orthodoxy through proofs.
read in the book →
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 1097-1124 confidence: medium

An ignorant crowd is described as denying Sufism, hearing discourse on it with incredulous irony, and treating its professors as charlatans.

The passage contrasts believers and knowers with an ignorant crowd whose hearts are described as sealed with blindness and governed by passions.
read in the book →
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 alternates between resolving to leave Baghdad and relapsing; the world binds him with covetousness while the voice of religion urges him to rise, face the long journey, and break his chains.

The narrator is torn between earthly passions and religious aspirations, dramatized by the voice of religion and the Tempter.
read in the book →
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 voice of religion cries: “Up! Up! thy life is nearing its end, and thou hast a long journey to make,” urging salvation and the breaking of chains.

The narrator is torn between earthly passions and religious aspirations, with a voice of religion urging him upward and the Tempter urging him to keep his post.
read in the book →
The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 613-696 confidence: medium

Mathematics includes calculation, geometry, and cosmography; it is religiously neutral, rests on proof, and may still produce two bad results.

The passage explicitly presents two bad results: excessive trust in mathematicians’ authority and ignorant religious rejection of exact sciences.
read in the book →
The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 871-909 confidence: medium

A patient wrongly rejects an antidote because it comes from a poisonous snake; a beggar wrongly hesitates over gold from a false coiner; contact between truth and falsehood changes neither.

The passage states that good coins are not harmed by contact with bad coins, and that truth is not changed into falsehood by contact with falsehood.
read in the book →
The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 871-909 confidence: medium

A patient may wrongly dislike antidote because it comes from a poisonous snake, and a beggar may wrongly hesitate to take gold from a false coiner; good coins are not harmed by contact with bad coins.

The passage states that good coins are not injured by contact with bad ones and that truth is not changed into falsehood by contact with falsehood.
read in the book →
The Mesnevi CHAPTER VIII. / CHAPTER IX. / OF QONYA. / PREFACE.; lines 5302-5381 confidence: medium

The book is compared to the Egyptian Nile: a beverage for the patient but a delusion to Pharaoh's people and blasphemers; a cited saying says God misleads many and guides many, misleading only the wicked.

The passage compares the book to the Nile, beneficial as a beverage for the patient but delusive to Pharaoh's people and blasphemers, and cites divine guiding and misleading.
read in the book →
The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12753-12861 confidence: medium

A beauty's body prides itself on fairness; the hidden spirit rebukes it, saying its bloom lasts only briefly and that after the spirit departs lovers will loathe it and it will go to worms, toads, and snakes.

The hidden spirit rebukes the proud body and says bodily beauty lasts only briefly and decays after the spirit departs.
read in the book →
The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12968-13060 confidence: medium

God sends vital air in blasts, like dragons’ breath, to destroy old ‘Ād’s outcasts; to the faithful it gives peace, health, and strength as gentle zephyrs.

God’s vital air is described as destructive blasts against old ‘Ād’s outcasts and as gentle zephyrs giving peace, health, and strength to the faithful.
read in the book →
The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13062-13166 confidence: high

The deaf man’s surmise is said to threaten friendship; sense-based judgment is contrasted with revelation, and moral deafness is named.

The devil argues for the superiority of fire over earth, while the Lord rejects descent and material origin in favor of righteousness.
read in the book →
The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 confidence: high

Fire is the foe of water and water’s brood; water is fire’s foe and drowns it, while fire has a mission to destroy water’s strain.

Fire and water are described as mutual enemies, with water drowning fire and fire tasked to destroy water’s strain.
read in the book →
The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 confidence: high

The passage warns against slothful sleep, likens it to an opening for thieves, names imps of hell as enemies of humans, and describes fire and water as mutual enemies, with water putting out fire.

Fire and water are explicitly described as enemies, with water drowning or extinguishing fire and fire assigned to destroy water’s strain.
read in the book →
The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14098-14187 confidence: high

The passage says abrogation is followed by a better selection; an abrogated law is likened to a weed replaced by a rose; night suspends work and reason, while day spreads light and reason wakes.

The passage explicitly states that contraries bring contraries into view, light is made from darkness, war brings peace, and night’s silence gives birth to voices of light.
read in the book →
The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14098-14187 confidence: high

God is lord of grace and wrath, arbiter of all, able to abrogate and replace; night halts work and locks reason in sleep, while day restores light and reason.

The passage explicitly says contraries bring contraries into view, light was created from darkness, night refreshes mind, and war produces peace.
read in the book →
The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 confidence: low

God is called the Guide of all; the blind man needs staff and guide; all besides the Lord is fatal like consuming fire; divine mercies are likened to bounteous rain.

All besides God is described as consuming fire, and seeking fire as a shield leads to becoming a Magian.
read in the book →
The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: high

Green spectacles make the sun appear green; dust raised by a horseman is mistaken from afar for a saint; Satan sees dust or the son of earth and feels envy and hatred; the hearer is warned against viewing God’s saints with envious eyes.

Green spectacles, dust mistaken for a saint, and Satan’s envious view of the son of earth present perception as distorted by inner state.
read in the book →
The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: high

Green spectacles make the sun appear green; when the spectacles are removed, the viewer sees aright.

The green spectacles and dust mistaken for a saint illustrate how perception is distorted by the observer’s condition, and envy toward saints is called tainted vision.
read in the book →
The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 confidence: medium

The passage says saved souls are emanations from divine Light or Glory of God and will be congregated there again, while souls doomed to perdition are formed from the Fire of God's wrath and will be consigned to it.

The passage contrasts souls destined to salvation from divine Light with souls doomed to perdition from the Fire of God's wrath.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 confidence: high

The speaker tells a dear friend not to think himself a saint; the elect of the Lord are ignored, related to prophets and saints, and mistakenly treated as ordinary humans because they eat and sleep.

The passage repeatedly contrasts similar forms or practices that produce different outcomes: elect and ordinary humans, bee and wasp, believer and hypocrite, miracle and magic.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 confidence: high

Mankind ignores the elect of the Lord, who are described as acknowledged equals of prophets and brethren of saints.

The passage repeatedly contrasts similar external forms with different inner qualities or outcomes: elect and ordinary humans, wasp and bee, deer, canes, soils, waters, believers and hypocrites.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6115-6223 confidence: high

The heading introduces the Jewish king as persecutor of Christians; the king hates Jesus and persecutes Nazarenes; Jesus and Moses are linked; God makes the king squint-eyed.

The king is said to be squint-eyed, the slave sees one bottle as two, and the passage states that desire, rage, and passion make people see double and blind reason.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6115-6223 confidence: high

A master sends a squint-eyed slave to fetch a bottle; the slave sees two, but there is one, and when one is broken both disappear from sight.

The squint-eyed slave’s double vision is used to explain how passion, rage, bribery, and rancor distort judgment and make one see wrongly.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6115-6223 confidence: medium

A Jewish king persecutes Nazarenes from hatred of Jesus; the passage places this in Jesus’s age and links the teaching of Jesus and Moses.

The passage says that in Jesus, Moses preaches, and in Moses, Jesus preaches; the king’s blindness and the squint-eyed slave’s double vision illustrate inability to perceive unity.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6445-6544 confidence: medium

The narrator says each volume is the antithesis of the next: “If one was honey, poison was the other’s text,” and advises not forsaking “the holy word of scripture true.”

The narrator says each volume is the antithesis of the next and contrasts one as honey with another as poison.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: medium

The soul lifts to heaven’s highest home while flesh consigns to hell; the addressee is warned about doom, refusal to adore Adam, degenerate shame, and pride in conquering the earth.

The passage states that the soul lifts to heaven’s highest home while the flesh consigns to hell’s dark dome.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6755-6857 confidence: medium

The passage contrasts prophets choosing futurity and tending to heaven with miscreants and the foolish choosing worldly life and going toward hell, using bird-of-a-feather imagery before returning to the story.

The passage contrasts prophets choosing futurity and tending to heaven with miscreants and foolish people choosing worldly life and being associated with hell.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6755-6857 confidence: high

The narrator directs the reader to the Qur'an, cites the saying 'Thou threwst not, when thou threwst,' and says the bow, arrow, and shooters are from God while denying simple compulsion.

The passage cites God as the source of action but argues that shame, regret, and felt choice show that human responsibility remains.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6755-6857 confidence: medium

The prophets choose futurity and tend toward heaven, while the foolish and miscreants choose worldly life and are called the brood of hell; birds flock with birds of their feather; the narrator returns to the story's fount.

Prophets are associated with heaven and futurity, while miscreants are associated with worldly goods and hell, with birds flocking according to kind.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high

Ten candles in one place combine as one light; mashed fruits lose separateness; spiritual things are said to lack division, number, parts, and fractions.

Candles merging into one light, fruits losing separateness when mashed, and spiritual things having no parts are used to teach indivisible unity behind multiple forms.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high

The narrator says friends coming together is sweet, tells the hearer to trust spirit because the letter kills, urges mortification of the body, and warns that flesh destroys in fiery flames and demands asceticism.

The passage urges mortification of the body, warns that flesh destroys, and says original simple essence became divided through fleshly form but can be understood again as one.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high

The passage describes an original simple essence without head or foot, clear and undivided, then divided by fleshly form like shadows; when hills are leveled, shadows disappear and the whole becomes one scene.

The passage says all were once one simple essence, then became divided when taking fleshly form, with unity restored in the image of leveled hills without shadows.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 confidence: high

Society with saints leads to piety; the addressee is described as refined from rock or pebble to pearl and is urged to love saints, avoid despair and darkness, seek grace, and grasp saints’ skirts.

The passage repeatedly contrasts spirit and flesh, light and darkness, salt and sweet waters, higher and lower influences, and purity and impurity.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 confidence: high

Two springs burst forth, one salt and one sweet; the good are promised an inheritance aloft of sweet waters.

The passage contrasts sweet and salt waters, spiritual light and darkness, and qualities from purity versus stains from impurity.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7142-7245 confidence: medium

The opening distinguishes “God’s Baptism” and “the curse of God,” speaks of two seas, streamlets returning to source, mountain torrents, and love-inspired souls.

The opening contrasts two moral destinations and says streamlets return to the source from which their tide came.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 confidence: medium

The lion consents conditionally, speaks of wily stratagems, man, snake, scorpion, and the fleshly lust within, and cites Ahmed on believers not being deceived twice.

The lion contrasts external persecutors and stinging creatures with the fleshly lust within him, which he calls a worse traitor.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7999-8095 confidence: high

The passage teaches that light, colour, and joy are known through converse or darkness; it then states that God has no converse and that God distinguishes Moses and the Mount.

The passage repeatedly states that light, colour, and joy become apparent through their opposites or converse.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7999-8095 confidence: high

Light, color, joy, and hidden things are said to be known through their converses; God has no converse, and God distinguishes Moses and the Mount.

The passage repeatedly states that light, color, joy, and hidden things are known through their converses, while God is beyond such contrast.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8313-8423 confidence: high

The hare calls a person a small part made of opposing elements—fire, air, water, and earth—and says life comes from concord of opposites and death from discord.

The hare says a person is compounded of fire, air, water, and earth, and that life springs from concord among the opposites while death results from discord.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8313-8423 confidence: medium

“A part, too, that’s compound of every opposite,— / Of fire, and air, and water; adding earth its mite.” The passage also says life comes from concord of opposites and death from discord.

The hare describes the human being as a small part mixed from opposites and states that life arises from concord of opposites while death results from discord.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 confidence: high

God addresses the earth; human hesitation comes from divine enigmas; the addressee is told not to block the mind’s ear with doubt; the heart may receive inspiration and inward speech; the soul has eye and ear not of sense.

The passage repeatedly pairs election and compulsion, affirms human deeds, and says those deeds arise through God’s act.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9304-9391 confidence: high

The tongue is called a fire, cornstack, treasure, plague, decoying whistle, darkness to men, and guide and companion to saints.

The tongue is repeatedly described through paired opposites: fire and treasure, plague and guide, affirmation and denial.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 confidence: high

The speaker asks where “we” and “I” stand in the sight of love and addresses God as free from “I” and “we.”

The passage contrasts “I” and “we” with the divine One and says both are absorbed into God’s essence.
read in the book →
The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 confidence: medium

The speaker addresses God as justice’s fount and says: “When ‘I’ and when ‘we’ shall unite both in One, / Absorbed they’ll be in Thy essence alone.”

The passage contrasts “I” and “we,” men and women, pleasure and pain, spring and autumn, and then places God or love beyond these divisions.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 confidence: high

The Prophet advises not to cover bodies from cool spring breezes because they strengthen sinews and clothe trees with leaves, but warns that autumn chills are fatal and strip trees.

Spring breeze is aligned with spirit and wisdom, while autumn chill is aligned with fleshly lust and pride.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10630-10726 confidence: medium

The husband urges inward fruitfulness and marital conformity, comparing a pair to shoes or boots and burdens on a camel; he chooses the road to contentment rather than sin and misery.

The husband says a pair should be conformable in aim and uses matched footwear and balanced camel packs as examples.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10630-10726 confidence: medium

The husband says a pair should share one aim, using shoes, boots, lion and hound, balanced camel packs, and opposed roads to contentment or misery.

The husband says paired workers must be of one mind, illustrates unsuitable pairing with boots and animals, and uses balanced camel loads to argue for shared aim.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10932-11012 confidence: medium

The passage compares fire and water: water quenches fire, but water boils when placed over fire in a cauldron; the cauldron is likened to a veil between lovers, and outward rule is contrasted with inward attachment.

The fire-water-cauldron analogy reverses ordinary relations: water quenches fire, but water boils when placed over fire in a cauldron that separates lovers.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10932-11012 confidence: medium

“Of fire and water, fire is quelled through water’s wet; / Still, water boils through fire, when in a cauldron set.”

The narrator contrasts fire and water, their reversal of influence in a cauldron, and the cauldron as a veil between lovers.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 confidence: high

Moses and Pharaoh are named as parables; Moses prays by day; Pharaoh at midnight laments and says God placed a yoke on him, enlightened Moses, and darkened Pharaoh like an eclipsed moon or star.

The passage repeatedly sets opposed pairs against one another: Moses and Pharaoh, color and huelessness, oil and water, and rose and thorn, while also saying some opposites arise from a shared source.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 confidence: high

“In Moses and in Pharaoh parables we see”; Moses' faith is called right, Pharaoh's sin is named, and Moses prays by day to the Lord of Hosts.

Moses and Pharaoh are paired as opposites, yet Pharaoh says both are servants of the same divine King.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 confidence: high

The narrator asks how colour rose from huelessness, why oil and water are foes though oil originates from water, and why rose and thorn are in warfare despite springing from one another.

The passage repeatedly asks how opposed things arise from related or common sources: colour from huelessness, oil from water, rose from thorn, and thorns from rose.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 confidence: medium

The narrator says Pharaohs of each age are fixed in error by repulsion from the souls of saints and are repelled from this world and the next.

The passage states that Pharaohs of each age are fixed in error by repulsion from the souls of saints and have no portion in either world.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11233-11329 confidence: high

The prophet hears sad sounds, weeps and groans, addresses the dead, and reports the Lord’s instruction to be patient and continue counsel; God grants grace and soothes his wounds.

Counsel is figured as milk and honey from the prophet, yet the recipients’ ears and nature turn it to venom and reject goodness.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11233-11329 confidence: high

“Behold the damned and blessed, thus, in one scene conjoined; / Between them is ‘a great gulf fixed by none o’erclimbed.’”

The damned and blessed are in one scene, but a great gulf and fixed barrier prevents crossing; sons of fire and light seem together yet unmixed.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11233-11329 confidence: high

The passage compares hidden separation to golden ore in soil, pearls and jet beads in one necklace, and an estuary whose sweet clear half and foul salty half dash together while remaining distinct; the apparent collision is attributed to matter’s form, while spirits make compacts or storms.

Images of ore in soil, pearls and jet beads, divided waters, and waves are used to show that things can appear mixed while remaining essentially distinct.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11233-11329 confidence: high

“Behold the damned and blessed, thus, in one scene conjoined; / Between them is ‘a great gulf fixed by none o’erclimbed.’”

The damned and blessed, sons of fire and light, sweet and bitter waters, and pure and tainted hearts are contrasted as co-present yet truly distinct.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 confidence: medium

A theme is described as venomous or healthful, lethal or remedial; grape juice changes from sour to sweet, to unclean fermentation, then to wholesome vinegar.

The passage describes one theme or substance as alternating between venomous and healthful, lethal and remedial, and illustrates this with poison and grape transformation.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 confidence: high

The man-and-wife incident is called a parable of soul and flesh: wife is flesh, man is soul and wisdom, also emblems of good and evil; they war in earthly existence.

The man and wife are explicitly read as soul and flesh, good and evil, coexisting and warring in the earthly home.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11331-11443 confidence: high

The man-and-wife incident is said to be a parable of soul and flesh; wife/flesh seeks household goods and gratification, while man/soul/wisdom seeks love for God.

The passage explicitly says the man and wife are a parable of soul and flesh, existing together and continually at war in earthly life.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 confidence: high

Heaven trembles at Adam’s glory; angels reflect on their attachment to earth and say Adam’s body was made from its clay while his spirit was created beyond the realm of day.

Angels contrast their light with earth’s darkness and state that Adam’s body is made from clay while his spirit is created beyond the realm of day.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 confidence: high

Sugar molded like bread remains sugar; a true believer would burn a golden idol, removing the corrupting idol-form while leaving pure gold as essence.

The speaker contrasts sugar with bread-form, gold with idol-form, and hearts or creed with faces and skins.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 confidence: medium

The speaker says the story is not a fable, concerns both speaker and addressee, and that the Arab, pitcher, and Caliph are ourselves; the Arab is the mind and his wife is lusts and greed.

The speaker says the story concerns the reader, identifies the Arab as mind and the wife as lusts and greed, and includes the Arab, pitcher, and Caliph among figures that are ourselves.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high

The host welcomes the guest as his own self; the thread is single, and the command “Be” is described as duplex in form but one in sense, uniting nullity to a friend.

The passage repeatedly treats apparent twoness as one: host and guest as one self, duplex “Be” as one in sense, two bleachers as one aim, and diverse rites as tending to God.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high

The host welcomes the guest as his own self, says they are a single thread, and explains that the command “Be” unites nullity to a friend, with duplex forms but one effect.

The host says two forms are one in sense; the bleachers appear opposed but share one aim; prophets and saints have varied rites but tend toward God; unity is said to lie beyond the senses.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12674-12750 confidence: high

The passage says existence is seen in non-existence’s mirror, gives examples of hunger and tinder reflecting what they lack or reveal, and says want or defect makes beauty and perfection prized.

The passage repeatedly states that defect, want, non-existence, and opposites disclose beauty, being, perfection, and grandeur.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12674-12750 confidence: high

'Wherever want, defect, is seen, beauty’s most prized'; defect is called the mirror of perfection.

The passage states that each opposite shows its fellow and develops contrasts such as defect/perfection, vileness/grandeur, and honey/vinegar.
read in the book →
The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 confidence: high

The passage says body is enemy to spiritual life; “The body goes to earth; is soon reduced to clay; / The soul endures like salt,” and Muhammad’s dicta have inherited “Attic salt.”

The passage explicitly opposes body and soul: body is the enemy of spiritual life and returns to clay, while soul is dimensionless and enduring.
read in the book →
The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 confidence: high

Jelāl’s disciples disparage approaching black-habited Christian priests or monks; Jelāl speaks of their generosity, hell, the sun of righteousness, Qur’ān vii.48, and God swallowing darkness in light and light in darkness; the priests or monks profess themselves Muslims.

Jelāl explicitly speaks of darkness, light, and the sun of righteousness, and says God swallows darkness in light and makes a place for light in darkness.
read in the book →
The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2177-2298 confidence: high

Disciples express aversion toward black-habited Christian priests or monks; Jelāl calls them generous in relinquishing Islamic goods and says they walk in darkness and misbelief but will become believers if the sun of righteousness rises on them.

Jelāl describes the priests or monks as walking in darkness and says the sun of righteousness will make them believers; he later says God swallows darkness in light and light in darkness.
read in the book →
The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15089-15259 confidence: medium

God is this “sun;” the “motes” are all created objects.

One note describes reflections on God’s unity and the plurality of created being, and another glosses God as sun with created beings as motes.
read in the book →
The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15261-15423 confidence: high

The “Soul” is identified as God, the animus mundi; a later note explains a backgammon analogy in which the body is a supposititious number and the soul alone is real.

The notes identify the Soul with God and explain an analogy in which the body is unreal while the soul alone is real.
read in the book →
The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: medium

Formal samāʿ spreads among Sufis and causes disagreement; Hujwīrī adopts a middle view expressed by Dhu ’l-Nūn: music stirs the heart to seek God, spiritual listeners attain God, sensual listeners fall into unbelief.

Music is said to lead spiritual listeners toward God and sensual listeners toward unbelief; Hujwīrī’s tavern-and-cell saying makes the effect depend on the person’s inner condition.
read in the book →
The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 confidence: high

The heart is normally veiled and blackened by sin, affected by sense images, pulled between reason and passion, and described as a battlefield between the armies of God and the Devil; it has one gate for immediate knowledge of God and another for sense-illusions.

The heart is pulled between reason and passion and portrayed as a battlefield where the armies of God and the Devil contend; man is also described as composed of angel and brute.
read in the book →
The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1809-1852 confidence: high

Niffarī says the gnostic should perform only worship acts that accord with vision of God; inward feeling decides the value of external forms, even if religious law is disobeyed.

The passage contrasts outward Sunna with inward gnosis, exoteric revelation with esoteric revelation, and religious law with inner experience.
read in the book →
The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1809-1852 confidence: high

Religion sees from plurality, while gnosis regards all-embracing Unity; therefore the same act can be good in religion and evil in gnosis.

Religion is said to see things under plurality, while gnosis regards all-embracing Unity.
read in the book →
The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 confidence: high

Jalāluddīn’s first poem negates religious, geographic, elemental, cosmic, paradisal, infernal, and Adamic identities and concludes with the speaker beyond place, transcending soul and body, living in the soul of the Loved One.

The poems deny ordinary divisions and identify the speaker with paired or opposed categories such as truth and falsehood, good and evil, Paradise and Hell, and body and soul.
read in the book →
The Mystics of Islam CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY; lines 369-412 confidence: medium

Jesus passes by three groups of men: one fears the Fire, one longs for Paradise, and one loves God; Jesus identifies Fire and Paradise as created things and calls the love-of-God group nearest to God.

Jesus treats both fear of the Fire and longing for Paradise as directed toward created things, while the love-of-God group is called nearest to Him.
read in the book →
The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1106-1189 confidence: medium

Tawakkul is defined as a habitual state of mind impaired by self-pleasing thoughts; preferring Paradise to Hell is given as a breach of trust.

The passage describes indifference to praise and blame, acceptance of suffering and death, and even a breach of trust in preferring Paradise to Hell.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1988-2091 confidence: medium

The gnostic contemplates divine attributes, not essence; residual duality disappears only in fanā al-fanā; divine unity is the first and last principle of gnosis.

The passage centers gnosis on divine unity, distinguishes residual duality from total passing-away, and explains the relation of the One to multiplicity.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1988-2091 confidence: medium

Phenomena are not-being with contingent existence, and the sensible world resembles a fiery circle made by a single rapidly whirling spark.

Phenomena are called not-being with contingent existence, and the sensible world is compared to a fiery circle made by a single moving spark.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 confidence: high

The poem says, “This world and that world are the egg,” with faith and unbelief as white and yolk, until infidelity and religion disappear and “the bird of Unity spreads its pinions.”

The egg poem says infidelity and religion disappear and the bird of Unity spreads its pinions; Abū Saʿīd’s verse says true Muslimhood appears when faith and infidelity are one.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 confidence: high

Creeds and rituals are described as veils or barriers; a poem calls this world and the next an egg, faith and unbelief the white and yolk, and says the bird of Unity spreads its wings when religion and infidelity disappear.

The passage repeatedly treats faith and infidelity, creed and ritual, and religious identities as distinctions to be overcome or interiorized in unity.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 confidence: high

Mystic Unitarians are represented as saying that Law and Truth are the same thing in different aspects, that higher mysteries are guarded because what is meat for gnostics is poison to the uninitiated, and that one should pass away from the world of opposites and become one with God.

The passage says to pass away from the world of opposites and become one with God, and quotes Nūrī as beholding the Light until he became the Light.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 confidence: medium

Jalāluddīn’s quoted lines say the man of God is made wise by Truth, is not learned from a book, is beyond infidelity and faith, and treats right and wrong alike.

Jalāluddīn’s lines describe the man of God as wise by Truth, beyond infidelity and faith, and seeing right and wrong alike; the passage later describes saints and guides as exalted above the Law in theory.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 confidence: high

“This anecdote contrasts the outer religious law of theology with the inner spiritual truth of mysticism” and says they should not be divorced.

The anecdote and Hujwīrī’s quotation distinguish Law and Truth while insisting they should not be divorced, comparing them to body and spirit.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 confidence: medium

Mystic Unitarians are presented as saying Law and Truth are the same in different aspects, that esoteric mysteries are guarded because what nourishes gnostics harms the uninitiated, and that one should pass beyond opposites and become one with God.

The passage says human reason sees the single as double, sets Law against Truth, and that the man of God is beyond faith/infidelity and right/wrong.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 confidence: high

“I have put duality away, I have seen that the two worlds are one”; “I am intoxicated with Love’s cup.”

Rūmī’s quoted lyric says duality has been put away, the two worlds are one, and only One is sought, known, seen, and called.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 confidence: high

Love and mercy are reflected as heaven and angels; wrath and vengeance as hell and devils; man reflects all attributes and is an epitome of heaven and hell.

Man is said to reflect all divine attributes, terrible as well as beautiful, and to be an epitome of heaven and hell.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 confidence: high

Rūmī asserts humans can choose how to act, though their freedom is subordinate to divine will; he says opposites are needed for good to be manifest.

Rūmī’s argument says things are known through their opposites, not-being and defect mirror the beauty of what is, and evil is necessary for the manifestation of good.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 confidence: high

“I have put duality away, I have seen that the two worlds are one; / One I seek, One I know, One I see, One I call.”

Rumi’s quoted lines put duality away, make the two worlds one, and focus on One as sought, known, seen, and called.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 confidence: high

Beautiful attributes are reflected as heaven and angels; terrible attributes as hell and devils; man reflects all attributes and is an epitome of heaven and hell. Omar Khayyam and FitzGerald are cited on heaven and hell as projections from human states.

Man is said to reflect both terrible and beautiful attributes and to be an epitome of heaven and hell.
read in the book →
The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 confidence: high

Rumi argues that men have subordinate freedom, that things are known through opposites, and that evil is necessary for good’s manifestation; not-being and defect are mirrors of beauty, as broken legs reveal the bone-setter’s skill and base copper the alchemist’s craft.

The passage says things are known through opposites and that evil is necessary for the manifestation of good.
read in the book →
The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 617-705 confidence: medium

The Qur'an is described as beginning with Allah as one, eternal, almighty, remote lord and judge; Mohammed is also said to have felt God as both far and near, transcendent and immanent, with Allah as the light of heaven and earth.

Allah is described as both far and near, transcendent and immanent, with the passage explicitly naming both aspects.
read in the book →
The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 617-705 confidence: medium

The Koran is described as beginning with Allah as One, Eternal, Almighty, judge, and God of fear, while Mohammed is also said to have felt God as far and near, transcendent and immanent, with Allah as light of the heavens and earth.

The passage explicitly contrasts God as far and near, transcendent and immanent, and treats this as central to the emergence of mystical interpretation.
read in the book →
The Mystics of Islam THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 confidence: high

Ancient Sufis are said to have borrowed siddīq from the Manichaeans; a later school held that diversity of phenomena arises from admixture of light and darkness.

The passage mentions a later school returning to the dualism of Mani and explains diversity through admixture of light and darkness; the veil doctrine also divides veils into light and darkness.
read in the book →
The Mystics of Islam THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 confidence: medium

Ancient Sufis are said to have borrowed the term siddīq from the Manichaeans; a later school held that phenomena arise from admixture of light and darkness.

The passage cites a doctrine in which phenomena arise from admixture of light and darkness, and the veils doctrine divides the soul’s passage into veils of light and veils of darkness.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 confidence: medium

A Plotinus letter on ecstasy describes the wise man finding the Good within, withdrawing into the Holy Place of the soul, forsaking the Manifold for the One, and floating upward toward the Divine Fount; the editor calls this Sufism in prose and says Sufis made it poetry.

The quoted instruction contrasts going out into the Manifold with forsaking it for the One.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 confidence: medium

The Sufi must worship God rather than God's beautiful forms; earthly beloved objects are described as lanterns through which God's Light shines.

Earthly objects are called passing shadows and lanterns for God's Light, while the star-reflection analogy distinguishes transient appearances from enduring divine reality.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR; lines 1832-1845 confidence: medium

The speaker says he does not desire intercession to be saved from evil sent by God, because evil at God's hand seems good to him.

The passage contrasts ordinary judgments of mercy, kindness, wrath, vengeance, good, and evil with the perception of God-intoxicated saints.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR; lines 1832-1845 confidence: medium

The speaker does not desire intercession to be saved from evil sent by God, because evil at God's hand seems good to him.

The speaker states that evil at God's hand seems good, and contrasts vulgar perception with that of God-intoxicated saints.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 confidence: medium

A perfect rose or lily rejoices in spring, while a useless thorn desires autumn to associate with the garden and hide both rose-beauty and thorn-shame.

The rose or lily and thorn, common stone and pure ruby, and the Gardener's knowledge all present contrasts that may be hidden by autumn or apparent sameness.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí F. HADLAND DAVIS. / CONTENTS / INTRODUCTION / EDITORIAL NOTE; lines 145-162 confidence: medium

“these books shall be the ambassadors of good-will and understanding between East and West--the old world of Thought and the new of Action.”

The passage presents East and West as paired cultural poles, described respectively as the old world of Thought and the new world of Action.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 confidence: medium

Love is defined as heavenward flight, rending veils, renouncing life, feeling without feet, seeing beyond appearances, entering the circle of lovers, and looking beyond the eye.

Love is described as regarding this world as invisible, not seeing what appears to the self, and looking beyond the range of the eye.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 confidence: medium

'What ear has told you falsely eye will tell truly'; ears become gems, and the whole body becomes a mirror and eye-like bright gem.

The passage contrasts false hearing with true sight, visible proof with unseen states, and reason with Love.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM / WHERE LOVE IS; lines 1681-1694 confidence: high

With the beloved, hell is heaven, prison is a rose-garden, and hell is a mansion of delight; without her, lilies and roses are like flames of fire.

The passage contrasts 'with thee' transformations of hell and prison into blessed places with 'without thee' transformation of lilies and roses into flames of fire.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM / WHERE LOVE IS; lines 1681-1694 confidence: medium

With the beloved, hell would be heaven, a prison would be a rose-garden, and hell would be a mansion of delight.

The lover contrasts hell/heaven, prison/rose-garden, and flowers/fire, reversing value according to the beloved's presence or absence.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 confidence: high

Under the heading on spirit and form, the passage says spiritual manifestations alone would make creation needless, and spiritual thought equivalent to love of God would make temples and prayers unnecessary.

The passage contrasts spiritual manifestation with outward creation and forms, sea with foam, water with Water of waters, and spirit with an inner Spirit.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY; lines 2102-2146 confidence: high

The speaker invokes the Lord as above description and asks whether bodily sight or human mind can behold or conceive the Lord’s frowns and smiles; hearts are described as bewitched by these alternating states.

The passage repeatedly names paired states such as smiles and frowns, joy and sorrow, and weeping and rejoicing, then describes the true lover and harper as above or freed from them.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY; lines 2102-2146 confidence: high

The speaker invokes the Lord beyond description, questions whether eye, mind, or heart can behold the divine, and says the boundless garden of Love contains fruits beyond joy and sorrow; the true lover is above those states and independent of autumn or spring.

The passage repeatedly contrasts paired states—smiles and frowns, joy and sorrow, weeping and rejoicing, autumn and spring—and describes the true lover or harper as freed from them.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí SPIRIT GREATER THAN FORM / WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY; lines 1697-1736 confidence: high

The section contrasts the soul's love for Life, the Living One, wisdom, knowledge, and high things with the body's love for houses, gardens, vineyards, goods, and food; it states that the Love of Him on high is directed to the soul.

The passage contrasts the soul's love for Life, the Living One, wisdom, knowledge, and high things with the body's love for material goods and food.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí SPIRIT GREATER THAN FORM / WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY; lines 1697-1736 confidence: high

The soul’s love is for Life, the Living One, wisdom, knowledge, and things exalted on high; the body’s love is for houses, gardens, vineyards, goods, and food.

The soul loves Life, the Living One, wisdom, knowledge, and high things, while the body loves property and food.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE; lines 1615-1632 confidence: medium

“O brother, the place of darkness and cold / Is the fountain of Life and the cup of ecstasy.”

The passage says darkness and cold are the fountain of Life and cup of ecstasy, abasement leads to exaltation, and spring is hidden in autumn.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS / SAINT AND HYPOCRITE; lines 2045-2064 confidence: high

The works of the righteous are called light and heat; the works of the evil are called treachery and shamelessness.

The passage contrasts righteous and evil works, Muhammad and false Musailima, and two kinds of wine.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS / SAINT AND HYPOCRITE; lines 2045-2064 confidence: high

The works of the righteous are light and heat; the works of the evil are treachery and shamelessness.

The passage sets paired contrasts between righteous and evil works, true and false names, and two wines with different outcomes.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí THE MOON-SOUL AND THE SEA / LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND; lines 1180-1200 confidence: medium

“The world resembles a mirror: thy Love is the perfect image: / O people, who has ever seen a part greater than the whole?”

The passage contrasts part and whole through the rhetorical question about whether a part can be greater than the whole.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE / APPENDIX: A NOTE ON PERSIAN POETRY; lines 2319-2416 confidence: medium

Nīzamī says poetry can “make a little thing appear great and a great thing small” and can cause good and evil to appear in each other’s garb.

Nīzamī’s definition emphasizes the poet’s capacity to make small appear great, great appear small, good appear evil, and evil appear good.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí THE WISDOM OF THE WEAK / WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION; lines 2067-2081 confidence: high

“How shall I be other than night without His day? / Without the vision of His face that illumes the day?”

The passage contrasts night and day, absence and illumination, and bitter things that become sweet to the speaker’s soul.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí THE WISDOM OF THE WEAK / WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION; lines 2067-2081 confidence: medium

"make complaint / Of the severity of that Fickle Fair One"; the speaker says his cries sound sweet and that the figure requires cries and groans.

The passage reverses ordinary valuations: cries are sweet, bitters become sweets, grief and pain are loved, and night is contrasted with the beloved's illuminating day.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY / DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL; lines 1739-1752 confidence: medium

"DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL"

The heading says earthly beauty beautifies the soul, and the passage distinguishes bodily face and plumage from the soul while linking harm to the body and harm to the soul.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY / DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL; lines 1739-1752 confidence: medium

"Tear not thy plumage off" and "Disfigure not thy face"; the title says earthly beauty beautifies the soul.

The title states that earthly beauty beautifies the soul, and the passage links harm to the visible face with injury to the soul.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION; lines 2084-2099 confidence: medium

“Where are ‘We’ and ‘I’? There where our Beloved is!”

The passage contrasts “We,” “I,” “Us,” “Me,” “You,” and “Ye” with the One and One Soul.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION; lines 2084-2099 confidence: medium

“O Thou, who art exempt from ‘Us’ and ‘Me,’ / Who pervadest the spirits of all men and women;”

Contrasts such as We/I, Us/Me, man/woman, union/dissolution, and We/Ye are presented as becoming one or being absorbed.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí WOMAN / THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM; lines 1583-1612 confidence: medium

"Whatsoever is perceived by sense He annuls"; He establishes what is hidden from the senses; the lover's love is visible, the Beloved hidden, and the Friend absent.

The passage repeatedly contrasts what is perceived by the senses with what is hidden, outward form with true belovedness, and reflected light with its source.
read in the book →
The Persian Mystics: Jalálu'd-dín Rúmí WOMAN / THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM; lines 1583-1612 confidence: high

"Whatsoever is perceived by sense He annuls, / But He stablishes that which is hidden from the senses."

The passage contrasts sensory and outward forms with hidden reality, argues that form cannot be the true beloved, and urges seeking the Source of Light rather than reflected or material things.
read in the book →
The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 confidence: high

The sage explains Celestial Love, reveals the goddess Zuhrah, and Salámán comes to see Absál as bondage of the senses while the new Knowledge or Love belongs to eternity.

After the fire scene, the sage reveals Celestial Love and Zuhrah; Salámán comes to see Absál as sensual bondage and the new Knowledge or Love as eternal.
read in the book →
The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 confidence: medium

Jámí advocates destruction of self to gain knowledge of Very Being, so that individual existence passes out of sight; he also treats matter as maya or delusion and accidents as media for revelations of the Beloved.

The passage describes matter as maya or delusion, worldly things as phantom-pictures on a mirror, and the phenomenal world as recurring genesis and end.
read in the book →
The Persian Mystics: Jámí EDITORIAL NOTE / INTRODUCTION / THE BABY DARLING / LOVE'S EARTHLY WAY; lines 864-891 confidence: medium

Their pleasure continues from day to day, then to a seventh day, a moon, and a year, while they rejoice and think it will never end.

The lovers think pleasure will not end, but Heaven speaks of bliss made and broken through morning, nightfall, setting, and rising.
read in the book →
The Persian Mystics: Jámí F. HADLAND DAVIS / CONTENTS / INTRODUCTION / EDITORIAL NOTE; lines 127-166 confidence: medium

The editors desire that “these books shall be the ambassadors of good-will and understanding between East and West, the old world of Thought, and the new of Action.”

The passage pairs East with West and contrasts an old world of Thought with a new world of Action.
read in the book →
The Persian Mystics: Jámí GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE / TRUTH; lines 1171-1194 confidence: medium

"All gifts soever unto God are due... At every breath one 'Name' annihilates, / And one creates all outward things anew."

The passage presents one Name as annihilating and one as creating outward things anew.
read in the book →
The Persian Mystics: Jámí LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE / MORTAL PARAMOUR; lines 928-945 confidence: high

“O cleanse thy bosom of material form, / And turn the mirror of the soul to spirit,” leading to possession by spirit and the light of intellectual truth.

The passage contrasts material form with spirit and warns against setting body and soul in strife.
read in the book →
The Persian Mystics: Jámí LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE / MORTAL PARAMOUR; lines 928-945 confidence: high

"cleanse thy bosom of material form" and turn "the mirror of the soul to spirit" until crowned in "the light of intellectual truth."

The passage contrasts material form, body, mortal paramour, and lust with soul, spirit, wisdom, and intellectual truth, and warns against body-soul strife.
read in the book →
The Persian Mystics: Jámí OUR NEED OF THE BELOVED / THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH; lines 1292-1340 confidence: medium

Truth is revealed inwardly and subjectively in what the Sufis name Most Holy Emanation: self-manifestation to His own consciousness from eternity under forms of substances, characteristics, and capacities.

Truth is revealed in two manners: an inward subjective revelation and a later outward objective manifestation in which previously potential perfections become visible.
read in the book →
The Persian Mystics: Jámí OUR NEED OF THE BELOVED / THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH; lines 1292-1340 confidence: medium

The Majesty of Truth is revealed first as inward subjective revelation, named Most Holy Emanation, involving Truth's self-manifestation to His own consciousness from eternity.

Truth is described as revealed in two manners, inward subjective revelation and outward objective manifestation, with the second ranked after the first.
read in the book →
The Persian Mystics: Jámí THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED / THE HIDDEN TRUTH; lines 1271-1289 confidence: high

“The ocean does not shrink or vaster grow” while waves ebb and flow; “The being of the world's a wave” that lasts one moment and then goes.

The passage contrasts an unchanging ocean with waves that ebb and flow, and compares the world's being to a momentary wave.
read in the book →
The Persian Mystics: Jámí THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED / THE HIDDEN TRUTH; lines 1271-1289 confidence: medium

Philosophers without reason see the world as an idea of the mind, but fail to see the great Idealist behind it.

The passage states that the world is an idea but criticizes those who fail to see the great Idealist behind it.
read in the book →
The Persian Mystics: Jámí THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED / THE HIDDEN TRUTH; lines 1271-1289 confidence: high

“The ocean does not shrink or vaster grow,” while waves ebb and flow; “The being of the world's a wave” that lasts one moment and then goes.

The world is likened to a wave that lasts only a moment, contrasted with an ocean that does not diminish or increase.
read in the book →
The Persian Mystics: Jámí THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED / THE HIDDEN TRUTH; lines 1271-1289 confidence: medium

Philosophers see the world as “a mere idea of the mind,” but fail to see “The great Idealist who looms behind.”

The world is called an idea, but the passage stresses the unseen great Idealist behind it.
read in the book →
The Persian Mystics: Jámí THE HIDDEN TRUTH / THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE; lines 1343-1376 confidence: high

Title "MIRROR AND FACE"; speakers say the peerless beauty's face is within the mirror's heart, and the marvel is that it is both mirror and face.

The verse presents the paradox that the object seen is both mirror and face, and that all mirrors show the addressed figure itself rather than merely an image.
read in the book →
The Persian Mystics: Jámí THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL; lines 1117-1131 confidence: high

“Yesterday this universe neither existed nor appeared to exist, while to-day it appears to exist but has no real existence: it is a mere semblance, and to-morrow nothing thereof will be seen.”

The passage opposes a universe with no real existence and transient objects to God, who always has been and always will be.
read in the book →
The Persian Mystics: Jámí THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 confidence: medium

The lyric describes an orchestra of vain deceit, the drum of Being beaten in turn, and each morning bringing new truth and lustre into the world.

The lyric says that constant ages would conceal secrets, that the fading of sunlight allows stars to appear, and that Spring's kiss brings the rose after frost.
read in the book →
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 passage opens in primordial solitude: the universe is dormant, and One Being or Beauty Supreme is unmanifest, pure, self-contained, and apart from 'I,' 'Thou,' and duality.

The primordial Being is described as exempt from 'I' or 'Thou'-ness and apart from all duality, with the universe concealed in selflessness.
read in the book →
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

A signless, solitary One Being is concealed in selflessness, exempt from I/Thou distinction and duality, and described as Beauty Supreme concealed in the Unseen.

The One Being is explicitly described as exempt from I-and-Thou distinction and apart from all duality.
read in the book →
The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 confidence: high

“NO YESTERDAY, NO TOMORROW,” with “ENDLESS DAY ENWRAPPED IN ENDLESS NIGHT,” where all sleep and wake.

The passage says there is no yesterday or tomorrow, only endless day wrapped in endless night; the praise-address also names darkness and light.
read in the book →
The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 confidence: high

Life is a vine whose press yields the wine of life; wantonness yields a harmful beverage bringing destruction; the fool drinks the wine of earth while the wise draw the wine of life.

The passage contrasts harmful earthly wine brewed from wantonness with the wine of life drawn by the wise.
read in the book →
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 1466-1627 confidence: high

When hard names are absent, the rose of love appears; Eagle and Dove perch on branches, Tiger and Lamb play by the river, and heaven descends with night passed and day dawned. Notes gloss the pairs as sympathy/antipathy and physical/spiritual natures harmonized by love.

The Eagle and Dove are glossed as sympathy and antipathy, and the Tiger and Lamb as physical and spiritual natures; both pairs are pacified or harmonized when love conquers greed, selfishness, and avarice.
read in the book →
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 1466-1627 confidence: high

When hard names are gone, the rose of love appears; eagle and dove perch in trees, tiger and lamb play at the riverside, heaven descends, night passes, and day dawns.

The heavenly scene joins eagle with dove and tiger with lamb, and the notes explicitly identify these pairs as opposing forces or natures harmonized by love.
read in the book →
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 237-384 confidence: high

The passage treats life and death as transcending states, says death is dead for those who know, describes a nameless stream between opposites, names the Infinite as source and return of all, says death ceases in Infinitude, and describes the River of Contentment and Infinite Unity where social names cease.

The passage names many opposed pairs, places a stream or river between them, and says that in Infinite Unity distinctions such as slave and monarch cease.
read in the book →
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 237-384 confidence: high

Life and death are transcending states; a stream without name, form, life, or death flows between opposites and is identified with the Infinite, from which all come and to which all return.

The passage describes life and death, sorrow and joy, and social names as transcended in the nameless Infinite and infinite unity.
read in the book →
The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 387-551 confidence: high

Finite is revealed and infinite concealed; the pair play Father and Mother until time reveals purpose; hidden beauty becomes fairest when freed from prison. The note glosses finite as objective and infinite as subjective.

Finite and infinite are explicitly paired as revealed and concealed principles playing the parts of Father and Mother.
read in the book →
The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 387-551 confidence: high

The finite is revealed and the infinite concealed; the pair play the part of Father and Mother; what lay hidden in void and emptiness becomes fairest when freed from prison.

The finite and infinite are presented as a pair, revealed and concealed, playing Father and Mother until their purpose is made plain.
read in the book →
The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: medium

A questioning Friend asks about Existence; Existence is called unborn, eternal, everlasting, deathless, and the secret is linked to dividing finite from infinite and false from true.

The passage frames a secret concerning Existence as cutting or dividing the finite from the infinite and the false from the true, and links resolution to wisdom.
read in the book →
The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 confidence: high

Rustum and Zál personify universal positive and negative creative energies and opposites including summer/winter and youth/age.

Rustum and Zál are identified as positive and negative creative energies and as pairs of opposites.
read in the book →
The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 confidence: high

Rustum and Zál are defined as personifications of positive and negative creative energies and opposites such as summer/winter and youth/age.

Rustum and Zál are defined as positive and negative creative energies and as paired opposites such as summer and winter and youth and age.
read in the book →
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; lines 63-97 confidence: medium

The speaker hopes to "convey to my readers the higher and deeper truths" of a Persian poet who portrayed "the benevolent God" and "the subtle life within" material forms.

The passage contrasts subtle life with grosser material forms and describes fermentation as changing the grape's character from matter to spirit.
read in the book →
The Sufistic Quatrains of Omar Khayyam APPENDIX. / PAGE 4. / PAGE 7. / PAGE 7.; lines 4417-4432 confidence: medium

"If I myself upon a looser Creed / Have loosely strung the Jewel of Good deed, / Let this one thing for my Atonement plead. / That One for Two I never did misread."

The speaker asks that their refusal to misread One as Two plead for atonement and says hope in mercy rests on never saying One was Two.
read in the book →
The Sufistic Quatrains of Omar Khayyam ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 confidence: medium

The speaker imagines a strip of herbage between desert and cultivation where slave and sultan are scarcely known, and says to pity Sultan Mahmud on his throne.

The passage contrasts desert and sown land, slave and sultan, mortal sovereignty and paradise to come, and cash in hand with a distant drum.
read in the book →
The Sufistic Quatrains of Omar Khayyam CVII. / VARIATIONS / OMAR KHAYYAM / STANZA; lines 4667-4708 confidence: medium

In stanza I, edition 2, the Sun behind an eastern height chases the Stars from Night, ascends to the field of Heaven, and strikes the Sultan's Turret with a shaft of light.

The passage repeatedly sets the Sun and light against Night and the Stars, with the Stars chased away or put to flight.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 confidence: medium

Thou is said to hide a face in clouds, display it in the universe, and be both spectator and spectacle.

Thou is described as hiding and displaying a face in the universe and as both spectator and spectacle, sole to Thyself.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 confidence: high

Man is called a cup with soul as wine, flesh a pipe with spirit as voice, and a magic lantern with light within.

Man is described as a cup, pipe, and magic lantern with inner contents, and as containing angel, demon, man, and beast.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6485-6707 confidence: medium

The speaker says he came not by free will, goes against his wish as a puppet, and asks the cupbearer to fetch wine and fill the goblet.

The speaker says he came not by free will, goes against his wish, and remains a puppet.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 confidence: medium

The wheel on high remains busy with despite and, when it finds a smitten heart, tries another blow.

The wheel on high is an upper cosmic agent that refuses release and renews blows against the smitten heart.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7401-7622 confidence: high

The soul bemoans its prisoned state and would quit its earth-born co-mate, but the law restrains it; the note glosses this as the Almighty's canon against self-slaughter.

The soul is separated conceptually from its earth-born co-mate and is restrained by divine law from quitting it.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7843-8069 confidence: medium

Joyous drinkers and mosque-vigil saints are alike lost at sea and find no shore; the note glosses the One as the Deity.

Drinkers and mosque-vigil saints are both lost at sea, while only One wakes and all others sleep.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 confidence: medium

Humans are chessmen moved by Heaven, the great chess-player, on life's chess-board and then shut in death's dark box.

Humans are chessmen moved to and fro by Heaven on life's chess-board, then placed in death's box.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8749-8976 confidence: medium

The speaker addresses the wheeling skies and asks to be freed from their chain of tyrannies.

The heavens are figured as wheeling or circling, tyrannizing the speaker, and displaying humans as trembling forms in a revolving lantern; the speaker denies creating his own clay or written deeds.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8978-9207 confidence: high

The speaker asks whether he is a wine-bibber, Gueber, or infidel, notes that each sect miscalls him, and declares, 'I am my own.'

The speaker is miscalled by sects, may be named wine-bibber or infidel, and later stands with Koran in one hand and wine-cup in the other, half wrong and half right.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8978-9207 confidence: high

The speaker holds a Koran in one hand and a wine-cup in the other, is half inclined to wrong and half to right, and is seen by the sky as a sorry Moslem yet not quite heathen.

The speaker holds a Koran in one hand and a wine-cup in the other and describes himself as half inclined to wrong and half to right.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 confidence: medium

The speaker reasons that if Allah does not will him to will rightly, he cannot do so, since only Allah has power to will aright.

The speaker questions how he can will rightly if Allah does not will him to do so, and states that only Allah has power to will aright.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 confidence: medium

The world is an eternally revolving zone; heaven is a treacherous wheel whose games should be watched from a humble nook.

The world is called an eternally revolving zone and heaven a treacherous wheel whose games should be watched.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 confidence: medium

The world is a body; God is its soul; angels are its senses; creatures, elements, and spheres are limbs; the ONE is the basis of the whole.

The passage frames cosmos and divinity through body-soul relations and declares the ONE as the basis of the whole.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 confidence: low

Man is likened to a ball moved by fate's bat; God, who gives man to the sport, knows what drives him.

Man is compared to a ball driven by fate's bat, while God knows what drives him.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 confidence: medium

The speaker says God gave him his form, works marvels in it, and asks whether he can be other than what issued from God's mould.

The speaker says God made his form and mould, then later says God sets snares, rules irresistibly, and imputes sin when the speaker obeys.
read in the book →
The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 confidence: medium

The passage mentions fear of after-penalties, then addresses the wheel of heaven as thwarting desire, tearing joy, fouling drinking water with earth, and turning breathed air to fire.

The wheel of heaven is personified as opposing the speaker's desire, tearing joy, fouling water, and turning air to fire.
read in the book →
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.

Night and Day are named as alternate portals in the quatrain and as a piebald horse in C. 95.
read in the book →
The Sufistic Quatrains of Omar Khayyam LVIII. / LXIII. / LXVIII. / LXIX.; lines 3673-3707 confidence: medium

Human beings are 'helpless Pieces of the Game' played on a 'Chequer-board of Nights and Days,' moved, checked, slain, and returned to a closet.

The passage uses paired terms and alternatives: Nights and Days, Ayes and Noes, Here or There, and right or left.
read in the book →
The Sufistic Quatrains of Omar Khayyam LVIII. / LXIII. / LXVIII. / LXIX.; lines 3673-3707 confidence: low

Quatrain LXX describes a ball that makes no question of Ayes and Noes, goes here or there as struck by the Player, and is tossed into the field by one who knows.

The passage names Ayes and Noes and right and left, while denying the ball's meaningful questioning or choice.
read in the book →
The Sufistic Quatrains of Omar Khayyam LXVIII. / LXIX. / LXXI. / LXXII.; lines 3728-3750 confidence: medium

"The good and the bad that are in man's nature" and predestined happiness and misery should not be imputed to the heavens, which are "a thousandfold more helpless than thou art."

The cited O. 41 passage pairs good/bad and happiness/misery, calls happiness and misery predestined, and tells the addressee not to impute them to the heavens.
read in the book →
The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 confidence: medium

'ME-AND-THEE' is glossed as 'some dividual Existence or Personality distinct from the Whole.'

'ME-AND-THEE' is glossed as dividual existence or personality distinct from the Whole.
read in the book →
The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1577-1697 confidence: medium

'ME-AND-THEE' is glossed as divided existence or personality distinct from the Whole.

The note glosses 'ME-AND-THEE' as divided existence or personality distinct from the Whole.
read in the book →
The Sufistic Quatrains of Omar Khayyam LXXIV. / LXXV. / TAMAM SHUD. / NOTES.; lines 1699-1823 confidence: medium

Omar’s mathematical quatrain compares two persons to a pair of compasses with one body and a fixed centre; Donne’s verses are said to be almost exactly parallel, with a fixed foot, roaming foot, circle, and return.

Omar’s quatrain and Donne’s verses both use the two-footed compass, fixed centre, circular motion, and final reunion.
read in the book →
The Sufistic Quatrains of Omar Khayyam LXXXIV. / LXXXV. / LXXXVI. / LXXXVII.; lines 4050-4072 confidence: medium

“Whereat some one of the loquacious Lot-- / I think a Sufi pipkin--waxing hot--”

The Sufi pipkin explicitly asks who is the Potter and who is the Pot, foregrounding a distinction or possible ambiguity between maker and made object.
read in the book →
The Sufistic Quatrains of Omar Khayyam LXXXIV. / LXXXV. / LXXXVI. / LXXXVII.; lines 4050-4072 confidence: medium

"I think a Sufi pipkin--waxing hot-- / «All this of Pot and Potter--Tell me, then, / Who is the Potter pray, and who the Pot?»"

A Sufi pipkin asks who is the Potter and who is the Pot, setting maker and made object into explicit relation and questioning their distinction.
read in the book →
The Sufistic Quatrains of Omar Khayyam LXXXVIII. / LXXXIX. / XCII. / XCIII.; lines 4192-4209 confidence: medium

The note says the quatrain's inspiration comes from C.170; the cited passage says the speaker inclined to prayer and fasting, believed salvation attained, but that ablutions were destroyed by pleasures and the fast annulled by half a draught of wine.

The cited source passage contrasts prayer, fasting, salvation, and ablutions with pleasures and wine that destroy or annul those practices.
read in the book →
The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 611-714 confidence: medium

After years pass, Nizam returns, gains office, and both old school-friends seek him out to claim shares in his good fortune under the earlier vow.

The narrative contrasts the later paths of the three pupils: Nizam becomes a vizier and benefactor, Hasan becomes an intriguer and mountain stronghold leader, and Omar chooses scholarly seclusion.
read in the book →
The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 716-809 confidence: medium

The Bodleian quatrain is said to plead Pantheism; it speaks of the 'Jewel of Good Deed' and says, 'That One for Two I never did mis-read.'

The Bodleian quatrain is said to plead Pantheism and to offer as atonement that the speaker did not misread One as Two.
read in the book →
The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 716-809 confidence: medium

The Bodleian quatrain “pleads Pantheism” and says: “That One for Two I never did mis-read.”

The Bodleian quatrain is explicitly described as pleading pantheism and says the speaker never misread One for Two.
read in the book →
The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 811-891 confidence: high

Omar is described as casting his genius into general ruin with bitter or humorous jest, pretending sensual pleasure as life's serious purpose, and diverting himself with problems of Deity, Destiny, Matter and Spirit, Good and Evil.

The passage explicitly names paired speculative problems such as Matter and Spirit and Good and Evil, alongside Deity and Destiny.
read in the book →
The Sufistic Quatrains of Omar Khayyam OMAR KHAYYAM / STANZA / STANZA / STANZA; lines 4769-4818 confidence: medium

The tulip lifts a chalice or tass for heavenly vintage or wine; the addressees are called twin offspring of the soil and are told Heaven will invert them to Earth like an empty cup.

The variants juxtapose Heaven and Earth in the inversion image and explicitly pair Human and Divine concerns.
read in the book →
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: medium

“Wake! For the Sun” scatters Stars, drives Night from Heaven, and “strikes / The Sultan's Turret with a Shaft of Light.”

The Sun or morning actively scatters stars, drives Night away, and marks the transition from night to day.
read in the book →
The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 178-275 confidence: low

Omar is said to have mastered mathematics and philosophy; Al-Ghazzali asks him about distinguishing parts of a sphere revolving on an axis; Omar answers but does not go deeply into the discussion, which is interrupted by the call to mid-day prayer and the statement that truth has come and lying has gone.

The passage includes a metaphysical section titled The One and the Many and reports Al-Ghazzali's statement that truth has come in and lying has gone out.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11155-11347 confidence: high

Incredulity and faith, doubt and certainty, and life and death are each separated by the space of a breath.

Faith and incredulity, doubt and certainty, and life and death are each said to be separated by a breath.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 confidence: high

A faithful stranger is to be treated as kin, a betraying kinsman as enemy; poison that cures is an antidote, and an unsuitable antidote is poison.

The quatrain reverses ordinary categories by treating faithful strangers as kin, betraying kin as enemies, curing poison as antidote, and harmful antidote as poison.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 confidence: medium

Temple of idols, Kaaba, bells, mehrab, church, chapel, and cross are described as adoration or stations of homage to the Deity.

Temple, Kaaba, bells, mehrab, church, chapel, and cross are described as different stations rendering homage to the Deity.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12518-12709 confidence: medium

The speaker's heart is straitened in its cage; he calls it shameful to be mixed with water and clay, and says the Koran's law prevents destroying the prison.

The speaker describes the heart as straitened in a cage, calls embodiment in water and clay shameful, and considers destroying the prison.
read in the book →
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 speaker addresses an enticing being, mentions a fire of torments, and compares being forbidden to look with being ordered to incline a cup without spilling it.

The speaker says the divine Thou placed irresistible passion in humans while prohibiting them from yielding to it, using cup-and-spilling images to express contradiction.
read in the book →
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

Humans are described as puppets with which the Wheel of Heaven is amused, playthings on a checkerboard, and finally entrants one by one into the coffin of annihilation.

Humans are called puppets and playthings on a checkerboard, while the Wheel of Heaven is amused by them.
read in the book →
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: high

The speaker tells his soul that they are like two points of a compass: two points but one body, turning around the same point, describing a circle, and finally to be united.

The speaker and soul are two points of a compass forming one body, moving in a circle, and destined to be united.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 confidence: high

“We, in one hand, take the Koran; with the other we seize the cup,” and are “not completely infidel, or absolutely Musulman.”

The speakers hold the Koran and cup together, alternate between lawful and prohibited, and are neither wholly infidel nor wholly Musulman.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 confidence: high

For one who accounts for human ills, joy, sorrow, and pain are identical, and the good and bad of the world must end.

Joy, sorrow, and pain are said to be identical for one who accounts for human ills, and good and bad in the world are said to end.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14052-14243 confidence: medium

The speaker advises forgetting the past, not worrying about tomorrow, notes the abandonment of earthly goods, describes a man outside religious categories, and reports a voice behind a veil saying the sought way is neither here nor there.

The passage contrasts belief and doubt, certainty and uncertainty, here and there, lovers and hypocrites, Hell and Paradise, and the two cosmic bulls above and below.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14245-14433 confidence: medium

The speaker asks God to free him from worldly calculation, absorb him in God, free him from self, and make him drunk so that he is freed from knowledge of good and bad.

The speaker asks to be freed from knowledge of good and bad, later treats good and bad as two bowls rolling in a ditch, and describes wise people as humble under the firmament.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5367-5438 confidence: high

The passage names the Kufriya, or antinomian quatrains, and the Munajat, or pious aspirations, as especially characteristic, and says their contrast led readers to opposite views depending on which side they considered.

The passage emphasizes the contrast between Kufriya and Munajat, opposite readings of Omar, and his self-description as divided between two opinions.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5367-5438 confidence: high

The passage identifies the antinomian Kufriya and pious Munajat as the most characteristic classes of Omar's poetry and says their contrast led readers to opposite views.

The passage explicitly frames Omar through the contrast of Kufriya and Munajat and reports his self-description as a Dipsychus and a halter between two opinions.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5440-5520 confidence: medium

After Islam, Moslem theologians are said to have faced the problem of evil in God's handiwork and to have intensified it through predestination, divine prescience, vessels to honour and dishonour, and Jabr; Omar constantly dwells on the doctrine and is affected in a double way.

The passage describes discussions of divine prescience, vessels predestined to honour or dishonour, mechanical necessity, and Omar's double response to the doctrine.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5440-5520 confidence: high

The passage cites Job's complaints to Deity and resignation; it describes Ecclesiastes as noting one event for all, triumphant injustice, and alternating between carpe diem and fear of the Lord, then says Ecclesiast and Omar resemble one another in double contradictory conclusions.

Ecclesiastes is described as moving between carpe diem and fear of the Lord, and Omar is said to resemble him in double and contradictory practical conclusions.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5440-5520 confidence: medium

Ecclesiastes is described as saying one event comes to all, injustice triumphs, God made things crooked, and conclusions alternate between carpe diem and fear of the Lord.

Ecclesiastes and Omar are said to share double and contradictory practical conclusions, including carpe diem and fear of the Lord.
read in the book →
The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5440-5520 confidence: medium

The passage says philosophical studies would stimulate Omar's skeptical and irreligious dispositions, while Mystic leanings would operate in the contrary direction.

The passage says philosophical study stimulated skepticism, while mystic leanings operated in the contrary direction and produced devotional and mystical quatrains.
read in the book →
The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4869-4936 confidence: high

“A Hair, they say, divides the False and True.”

The passage explicitly states that a hair divides false and true, presenting a minimal boundary between opposed truth values.
read in the book →
The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4869-4936 confidence: high

“And after many days my Soul return'd / And said, «Behold, Myself am Heav'n and Hell.»”

The soul declares itself heaven and hell, and hell is described as the shadow of a soul on fire.
read in the book →
The Sufistic Quatrains of Omar Khayyam STANZA / STANZA / STANZA / STANZA; lines 4869-4936 confidence: medium

“Impotent Pieces of the Game He plays.”

Humanlike pieces are described as impotent pieces in a game, moving right or left according to the player's strike.
read in the book →
The Sufistic Quatrains of Omar Khayyam VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 confidence: low

"Of the Two Worlds so learnedly, are thrust."

A variant explicitly refers to the Two Worlds.
read in the book →
The Sufistic Quatrains of Omar Khayyam VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 confidence: medium

“Of the Two Worlds so learnedly, are thrust.”

The passage explicitly refers to the Two Worlds and also contrasts visible obstruction with a hidden presence behind the veil.
read in the book →
The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 confidence: high

LI describes a secret Presence running through creation like quicksilver, taking all shapes from Mah to Mahi, while forms change and perish but He remains. The commentary cites C. 72's metamorphic Moon, C. 40's quicksilver-like existence and fire of youth fugitive like water, and explains Mah to Mahi as a metaphor for universality.

The Secret Presence takes all shapes while remaining; a cited Moon is skilled in metamorphosis, and another cited quatrain makes the same being both seen object and spectator.
read in the book →
The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3406-3453 confidence: high

The speaker says that logic defines "IS" and "IS-NOT" and "UP-AND-DOWN," but that he was never deep in anything except wine.

The passage names paired opposites such as IS and IS-NOT, UP-AND-DOWN, existence and non-existence, and high and low, then shifts emphasis away from them toward wine or drunkenness.
read in the book →
The Sufistic Quatrains of Omar Khayyam XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 confidence: high

The speaker sends the Soul through the Invisible; it returns saying it is Heaven and Hell. O. 15 has the soul search beyond the heavens for Tablet and Pen, heaven, and hell; the Teacher says these are within the self.

The Soul answers that it is Heaven and Hell, and the Teacher says Tablet and Pen, heaven, and hell are within the self; later parallels render heaven and hell as inner states or reflections.
read in the book →
The Sufistic Quatrains of Omar Khayyam XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 confidence: high

“Heav'n” is “the Vision of fulfill'd Desire,” and Hell is “the Shadow from a Soul on fire” cast on darkness.

Heaven is fulfilled desire or tranquility, while Hell is an inner shadow, spark, or reflection associated with fire, worry, wrath, and darkness.
read in the book →
The Sufistic Quatrains of Omar Khayyam XLVI. / XLVII. / XLVIII. / XLIX.; lines 1363-1392 confidence: medium

"'Tis all a Chequer-board of Nights and Days / Where Destiny with Men for Pieces plays"; Destiny moves, mates, slays, and lays pieces back in a closet.

The imagery includes Nights and Days, Ayes and Noes, and Right and Left as paired terms within the game and ball scenes.
read in the book →
The Sufistic Quatrains of Omar Khayyam XLVII. / XLVIII. / XLIX. / LIII.; lines 1395-1424 confidence: low

"one True Light"; "One glimpse of It within the Tavern caught / Better than in the Temple lost outright"

The speaker places the True Light's kindling to Love alongside the possibility that wrath may consume him.
read in the book →
The Sufistic Quatrains of Omar Khayyam XVIII. / XXII. / XXIII. / XXIV.; lines 2660-2700 confidence: medium

Those preparing for today and those looking toward tomorrow are alike; a muezzin from the Tower of Darkness cries that their reward is neither here nor there.

The passage contrasts opposing orientations such as today and tomorrow, or doubt and certainty, and denies that the answer lies in either place.
read in the book →
The Sufistic Quatrains of Omar Khayyam XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 confidence: high

“Since long ago, really, I am thee, and thou art Me, we two are but One. Art thou Me, or am I thee? is there any duality in the matter? ... our two bodies are One: Salutation!”

The second translated passage directly asks whether there is any duality and asserts that “I” and “thou” are one.
read in the book →
The Sufistic Quatrains of Omar Khayyam XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 confidence: high

The second translated passage says: 'I am thee, and thou art Me' and asks whether there is any duality, concluding that the two bodies are one.

The cited Mantik ut-tair passage says 'I am thee, and thou art Me,' asks whether there is any duality, and states that two bodies are one.
read in the book →
The Sufistic Quatrains of Omar Khayyam XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 confidence: medium

“Some little Talk awhile of ME and THEE / There seem’d--and then no more of THEE and ME.”

A brief talk of ME and THEE appears, followed by “no more of THEE and ME.”
read in the book →
The Sufistic Quatrains of Omar Khayyam XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 confidence: medium

“IS” and “IS-NOT,” “UP-AND-DOWN,” “Rule and Line,” and “never deep in anything but--Wine.”

The passage explicitly names “IS” and “IS-NOT” and “UP-AND-DOWN” as definable paired oppositions.
read in the book →
The Sufistic Quatrains of Omar Khayyam XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 confidence: medium

The Eternal Saki pours from the bowl or goblet of existence, bringing to light many bubble-like beings or Khayyams, compared to bubbles of wine.

The Eternal Saki pours from the goblet of existence, and human lives appear as bubbles, emphasizing the relation between enduring source and transient forms.
read in the book →

egyptian

Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1501-1634 confidence: high

Set is king of the South on equal terms with Horus as king of the North; they appear side by side in the Pyramid Texts without Set being treated as foul or detested.

Horus and Set are paired as northern and southern rulers, with animal emblems representing kingship over the two kingdoms.
read in the book →
Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9 / TEE ORIGINS 27; lines 1501-1634 confidence: medium

The Pyramid Texts are said to show the Horus-Set feud as originally Solar and independent of Osiris; Set's spittle purifies the dead like Horus's, and Set performs friendly offices for the dead.

The passage states that the Horus-Set feud was originally Solar and independent of the Osiris myth, but was later absorbed by Osirian theology, making Horus champion of Osiris against Set.
read in the book →
Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I; lines 194-280 confidence: medium

In the earliest surviving documents, the sun and the Nile are identified as the two natural phenomena that deeply impressed Nile-dwellers; gods discerned in them, including Re, Atum, Horus, Khepri, and Osiris, dominated Egyptian life and thought.

The passage presents the sun and the Nile as two dominant natural phenomena, each associated with gods, and describes those gods as rivals for the highest religious place.
read in the book →
Development of Religion and Thought in Ancient Egypt EMERGENCE OF THE MORAL SENSE 197 / SOCIAL FORCES AND REUGION 203 / SOCIAL FORCES AND RBUOION 211 / SOCIAL FORCES AND RBUGION 221; lines 8761-8901 confidence: high

A son who receives his father's words has successful plans; the hearkener succeeds in the judgment of princes; the wise man rises early, while the fool is scourged.

The wise man is said to rise early to establish himself, while the fool rejects wisdom, accomplishes nothing, and lives like death.
read in the book →
Development of Religion and Thought in Ancient Egypt EMSBGENCB OF THE MORAL SENSE 169 / EMERGENCE OF THE MORAL SENSE 171 / EMERGENCE OF THE MORAL SENSE 173 / EMERGENCE OF THE MORAL SENSE 175; lines 6524-6595 confidence: medium

A god called Expeller of Deceit officiates before Khenti-yerti of Letopolis; the passage notes that deceit is the opposite correlated with Truth/Righteousness in the Pyramid Texts.

The passage explicitly states that the word for deceit is correlated with Truth/Righteousness as its opposite and names a god Expeller of Deceit.
read in the book →
Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3108-3218 confidence: high

The passage describes political material involving South and North and cites a sycomore-goddess addressed as placing terror in the hearts of the kings of Lower Egypt dwelling in Buto.

The cited passages oppose southern and northern crowns, describe the king's relation to crown imagery, and portray Unis binding lilies and papyrus while reconciling and uniting the Two Lands.
read in the book →
Development of Religion and Thought in Ancient Egypt LIFE AFTER DEATH 65 / LIFE AFTER DEATH 67 / LIFE AFTER DEATH 69 / ASCENT TO THE SKY; lines 3634-3752 confidence: medium

The passage describes the dead as 'those whose places are hidden,' notes an ancient western location for the dead, and discusses Anubis of Siut as Lord of the Westerners and an old Abydos mortuary god later identified with Osiris.

The passage contrasts western mortuary belief and the sun's westward entry with the Pyramid Texts' dominant eastern destination and warning against western currents.
read in the book →
Development of Religion and Thought in Ancient Egypt TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149 / THE OSIRIANIZATION OF THE HEREAFTER 151 / THE OSIRIANIZATION OF THE HEREAFTER 153; lines 5728-5799 confidence: medium

The passage describes an old Solar doctrine in which Horus and Set assist the dead at the ascent of a ladder set up by Re and Horus, then notes the incongruity of Set assisting the ascending king when he is identified with Osiris.

The passage describes Horus and Set as coordinated in service of the dead and highlights the tension when Set assists a figure identified with Osiris.
read in the book →
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: medium

The author says Bata is alternately the persea of Osiris and the bull of the Sun, while the Sun remains the great god of Egypt and other gods have coalesced with him.

The author says other gods coalesced with the Sun-god and cites Amon-Re-Wennofer and Amon as Sun-god.
read in the book →
Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HERE I / THE EARLIEST CELESTIAL HEREAFTER 136 / THE EARLIEST CELESTIAL HEREAFTER 139 / THE EARLIEST CELESTIAL HEREAFTER 141; lines 5268-5285 confidence: medium

The passage says Osiris displaced older mortuary gods such as Anubis, became the great lord of the Nether World, and that Osiris and his realm competed with the Solar and celestial hereafter.

The passage presents Osiris and his Nether World realm as competing with the Solar and celestial hereafter and later discusses the merging of two faiths.
read in the book →
Development of Religion and Thought in Ancient Egypt THE EARLIEST CELESTIAL HEREAFTER 141 / LECTURE V / THE 08IBIANIZATI0N OF THE HEREAFTEB / THE OSIRIANIZATION OF THE HBRBAFTBR 143; lines 5320-5402 confidence: medium

The passage says celestial destiny through Nut is not necessarily Osirian; Horus and Set appear together assisting the dead in non-Osirian or pre-Osirian coordination; Nut's celestial functions are presented as originally solar and associated with Re.

The passage contrasts Nut's and Re's solar-celestial functions with Osiris' western and subterranean rulership of the dead.
read in the book →
Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 145 / TEE OSIRIANIZATION OP THE HEREAFTER 147 / THE OSIRIANIZATION OF THE HEREAFTER 149 / THE OSIRIANIZATION OF THE HEREAFTER 151; lines 5654-5725 confidence: medium

Old Solar teaching is said to place Horus and Set side by side on an equal basis, both engaged in beneficent acts for the dead.

Horus and Set are described as standing side by side on an equal basis and performing beneficent acts for the dead.
read in the book →
Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159 / THE OSIRIANIZATION OF THE HEREAFTER 161; lines 6033-6147 confidence: medium

The author says there is some effort to correlate the functions of Re and Osiris but hardly an attempt at harmonization; both Re and Osiris appear as supreme kings of the hereafter, and the beliefs remain mutually irreconcilable.

The author states that Re and Osiris both appear as supreme kings of the hereafter and that the quoted material correlates but does not harmonize the two doctrinal strands.
read in the book →
Development of Religion and Thought in Ancient Egypt THE OSIRIANIZATION OF THE HEREAFTER 155 / TEE OSIRIANIZATION OF THE HEREAFTER 157 / THE OSIRIANIZATION OF THE HEREAFTER 159 / THE OSIRIANIZATION OF THE HEREAFTER 161; lines 6149-6165 confidence: medium

The passage opens by saying that Osiris and Re differ markedly, and that Osiris is passive in function and rarely active on behalf of the dead.

The passage contrasts Osiris as passive and associated with the dead with Re as an active sovereign associated with intervention and living affairs.
read in the book →
Development of Religion and Thought in Ancient Egypt UNTVERSAL SPLENDOR AND POWER OF ATON / NIGHT / THE IMPERIAL AGE AND MONOTHEISM 325 / DAY AND HAN; lines 12077-12117 confidence: high

"Darkness . . . / The world is in silence, / He that made them resteth in hb horizon."

Aton rises and shines by day, sends rays, and drives away darkness, contrasting with the preceding dark and silent night.
read in the book →
Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1554-1644 confidence: high

By the XIIth dynasty Osiris worship is described as nearly universal; Osiris receives cosmic attributes and appears as god and judge of the dead, creator of the world, and equal of Ra in heaven.

The passage describes Osiris becoming equal to Ra, the souls of Osiris and Ra embracing in Tattu, and Osiris being identified with Khepera, Heru-Khuti, Ptah-Seker-Tem, and gods of Heliopolis and Memphis.
read in the book →
Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1646-1736 confidence: medium

Thoth brings air, life, strength, light, and path illumination to Osiris; repairs defects of his members by magical words; reconciles Set and Horus; removes wrath; and destroys storm-wind and hurricane.

Thoth makes Set and Horus peaceful or gracious for Osiris’s sake, removes wrath from their hearts, and brings peace before Osiris.
read in the book →
Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 558-649 confidence: medium

The passage says Egyptians held an exalted idea of the supreme Being and introduces the neteru as beings that partake of the nature or character of God and are usually called gods.

The neteru are described as many beings called gods, but also as manifestations or attributes of one god; monotheism and polytheism are said to exist side by side.
read in the book →
Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 651-752 confidence: medium

God is life, gives life to man, breathes life into his nostrils, is father and mother, is self-begotten and self-produced, and makes his own form and body.

The epithets call God father and mother, father of fathers and mother of mothers.
read in the book →
Egyptian Ideas of the Future Life II. ISIS SUCKLING HORUS IN THE PAPYRUS SWAMP / V. THE DECEASED BEING LED INTO THE PRESENCE OF OSIRIS / CHAPTER I. / THE BELIEF IN GOD ALMIGHTY.; lines 848-939 confidence: medium

In the Papyrus of Ani hymn, Khepera is praised as creator of the gods, rising and shining in Nut; Nut gives homage, Manu receives him, Maat embraces him, gods weigh heaven and earth and provide food, Tatunen is creator of mankind, and Rā comes in a morning divine bark.

Maat embraces Rā morning and evening, and Thoth and Maat mark out his course for each day; gods weigh heaven and earth in the balance.
read in the book →
Egyptian Ideas of the Future Life OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III. / CHAPTER IV. / THE JUDGMENT OF THE DEAD.; lines 3333-3391 confidence: medium

Ani addresses his heart before the weighing, asking that it not oppose or separate from him in judgment; he calls it his ka and the Khnemu who knits and strengthens his limbs.

Ani addresses his heart as his mother and ka, and Thoth says Ani's soul stood as a witness for him in the weighing.
read in the book →
Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2213-2293 confidence: high

Tefnut is Shu's twin-sister, associated with moisture or solar heat and with drink for the deceased; Shu and Tefnut are Temu's right and left eyes and form a trinity with him.

Shu and Tefnut are twin siblings; Shu is the right eye of Temu and linked with the Sun, while Tefnut is the left eye and linked with the Moon.
read in the book →
Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2295-2382 confidence: high

Set is son of Seb and Nut and husband of Nephthys; in an early view he is brother and friend of Horus the Elder, with Set as night and Horus as day; both hold a ladder for the deceased to ascend from earth to heaven.

Set and Horus the Elder represent night and day; the passage also says a later Horus-Set defeat was understood as life over death and good over evil.
read in the book →
Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2384-2475 confidence: high

At sunrise Rā is attacked by Apep, a mighty dragon or serpent and type of evil and darkness; Rā burns Apep with fiery darts, and Apep’s fiends are destroyed by fire and hacked in pieces.

Rā is attacked by Apep, a dragon or serpent identified with evil and darkness, and destroys him with fiery darts; the passage interprets this as a daily fight of light and darkness.
read in the book →
Egyptian Ideas of the Future Life THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION. / CHAPTER III.; lines 2384-2475 confidence: medium

The passage says the story is repeated in the Horus-Set fight; both forms originally represent the daily fight between light and darkness, later moralized as right/wrong, good/evil, and truth/falsehood, with Horus avenging his father.

Horus is said to avenge the murder of his father, and the Horus-Set conflict is later mapped to right and wrong, good and evil, and truth and falsehood.
read in the book →
Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1460-1552 confidence: medium

Setna takes the book and leaves the tomb; Light goes before him and Darkness behind him; Ahura laments that power is gone from the tomb; Na-nefer-ka-ptah predicts the book will be brought back with a forked stick and fire-pan; the tomb closes.

As Setna leaves with the book, Light goes before him, Darkness behind him, and Ahura says all power is gone from the tomb.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE. / VIII. / THE HISTORY OF ISIS AND OSIRIS. / THE HISTORY OF CREATION--A.; lines 2068-2142 confidence: medium

The speaker gathers his members, weeps, men and women arise from tears from his Eye, and the returning Eye is angry at a replacement Eye, glossed as the Moon, which is given splendour and rule.

The returning Eye finds another Eye, glossed as the Moon, made in its place; the first Eye is angry, and the second Eye is given splendour and a ruling place.
read in the book →
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: low

Ra speaks creator epithets: creator of days, opener of festivals, maker of floods, creator of the fire of life, and identifies with Khepera in the morning, Ra at noon, and Temu in the evening.

Ra identifies himself as Khepera in the morning, Ra at culmination, and Temu in the evening; a note states these are principal forms of the Sun-god.
read in the book →
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 5128-5210 confidence: medium

The Hierostoli adorn deity statues with apparel that is partly dark and gloomy and partly bright and shining, representing the divine nature as partly clear and partly obscure.

The sacred apparel is partly dark and gloomy and partly bright and shining, and the passage says this represents the divine nature as partly obscure and partly clear.
read in the book →
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 5213-5320 confidence: medium

Priests abstain from pulse, sheep, swine, and salt in purifications; the Apis Bull receives water from a special well and is kept from Nile water because it is nourishing and fattening; priests want the mortal body not to weigh down the divine and immortal part.

The passage contrasts the mortal body with the divine and immortal part and says priests seek to prevent bodily heaviness from weighing down the soul.
read in the book →
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 6144-6246 confidence: high

Some priests are reported to say that Osiris represents moisture in general and Typhon represents scorching, burning, fiery things and whatever destroys moisture.

Osiris is identified with moisture, while Typhon is identified with scorching, burning, fiery forces that destroy moisture.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 6249-6365 confidence: medium

Typhon is identified with drought and Aso with north winds; Osiris shut in a box is explained as the Nile’s withdrawal; the season brings longer nights and diminished light; priests mourn with a black-covered gilded ox and lament falling Nile, ceased winds, shorter days, and desolate land.

Typhon is identified with drought, sea-rule, or Sun; Horus conquers Typhon; Isis spares him; Osiris/Nile triumphs as the Nile creates land and drives away the sea.
read in the book →
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 6368-6408 confidence: high

Plutarch rejects a single common cause and says there must be two opposite and distinct principles; this view is compared with Magian Ormazd and Ahriman, springing from light and darkness.

The passage reports Plutarch’s need for two opposed principles and maps good and bad qualities onto pairs such as Ormazd/Ahriman and Osiris/Typhon.
read in the book →
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 6368-6408 confidence: medium

Ormazd makes six good gods, adorns heaven with stars, makes the Sun guard the other stars, creates twenty-four gods and places them in an egg; Ahriman creates contrary divine groups, bores into the egg shell, and good and evil become mixed.

Ormazd places twenty-four gods in an egg, and Ahriman bores through the shell and enters, after which good and evil become mixed.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 308-394 confidence: medium

Khepera has union with his shadow and produces Shu and Tefnut from his body; the passage cites a Pyramid Texts tradition at On and notes an older version involving masturbation; Shu and Tefnut are associated with air/dryness and liquids.

The passage describes Khepera's union with his shadow, Shu and Tefnut's union, and Keb and Nut united in an embrace.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 308-394 confidence: high

Keb and Nut are embraced; light separates them, Shu supports Nut during daylight, and after sunset Nut descends to rest on Keb.

The coming of light separates Nut, the Sky-goddess, from Keb, the Earth-god, and Shu holds Nut above the earth during the day.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations IX. THE LEGEND OF ISIS AND OSIRIS ACCORDING TO CLASSICAL WRITERS / LIST OF PLATES AND ILLUSTRATIONS ON OR FOLLOWING PAGE: / INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION.; lines 397-458 confidence: medium

The sun is the Eye of Khepera or Neb-er-tcher; after a calamity, the god makes the Moon as a second Eye, gives it solar splendour, and associates it with vegetation, crops, and harvests.

The sun is the god's Eye; after a calamity, the Moon is made as a second Eye, receives solar splendour, and is linked with vegetation, crops, and harvests.
read in the book →
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 1896-1940 confidence: medium

Thoth promises to take charge of Horus's case in the Judgment Hall of Anu, make accusations recoil, repel attackers above and below, and ensure succession to the Throne of the Two Lands.

Thoth promises Horus power to repel attacks from beings in the heights above and fiends in the depths below.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HORUS OF BEHUTET AND THE WINGED DISK.; lines 3235-3366 confidence: high

Heru-Behut changes into the Winged Disk above the bow of Ra's boat and has Nekhebit and Uatchit with him as serpents; the Sebau fiends quake, make no resistance, and die.

Nekhebit and Uatchit are identified with South and North, placed on right and left, and connected with the two Aterti.
read in the book →
Legends of the Gods: The Egyptian Texts, edited with Translations THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS. / THE LEGEND OF HERU-BEHUTET AND THE WINGED DISK.; lines 930-990 confidence: medium

Another enemy army allies with followers of Set at Mertet-Ament; Horus and the Blacksmiths pursue them to Per-Rerehu, linked with the Two Combatants Horus and Set; Horus defeats the enemies and kills 381 prisoners on Ra's boat.

Per-Rerehu is said to derive its name from the Two Combatants, Horus and Set.
read in the book →
The Book of the Dead CHAPTER VII / CHAPTER VIII / CHAPTER IX / FOOTNOTES; lines 1204-1232 confidence: low

I.e., Truth, or Law, in a double aspect.

A footnote gloss explicitly describes Truth or Law as having a double aspect.
read in the book →
The Book of the Dead THE BOOK OF THE DEAD. / CHAPTER I / CHAPTER II / CHAPTER III; lines 251-340 confidence: medium

The Greenfield Papyrus of Princess Nesitanebtashru is described as the longest and widest known funerary papyrus; its chapters prove devotion to Osiris, while its hymns to Amen-Ra show Amen-Ra and Osiris could be viewed as two aspects of one god, joining Amen's hidden creative power with Osiris's procreation, renewed birth, and resurrection.

The passage says Princess Nesitanebtashru could regard Amen-Ra and Osiris not as rivals but as two aspects of the same god, and it relates Amen's hidden creative power to Osiris's procreative and resurrection power.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat ADDRESS OF RA TO THE GODS / A.WSAA, / I I I A I / ADDRESS OF THE GODS TO RA IQ; lines 859-921 confidence: medium

The Court gods tell Ra/Ea that doors and portals of secret Ament and Nut are open; they ask him to illumine darkness, provide for the place of destruction, and approach Osiris Khenti Amenti.

Ra/Ea is asked to illumine darkness; divine serpents lighten his darkness; he takes possession of night and brings in day.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat ADDRESS OF THE GODS TO RA IQ / CHAPTER 11. / KHAIBITU / KHEFTIU,; lines 1217-1341 confidence: medium

Items 14-15 list a two-headed god, parenthetically marked “Horus-Set ?” and named only partially in the excerpt, followed by the god Heru-hen.

One figure is described as a two-headed god and is tentatively associated in the passage with “Horus-Set ?”.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I AWVAA / I T I 1 I I / TCIIET-S / I I I I; lines 7605-7694 confidence: medium

"herself is above the stars ... the eight stars which are about the heads of the two serpents; her work is to cast the living ones to Eu every day"

Tepui is explicitly two-headed with heads facing right and left, and the passage also includes paired serpents and paired snake heads.
read in the book →
The Egyptian Heaven and Hell, Volume I: The Book of the Am-Tuat I I I A I / ADDRESS OF THE GODS TO RA IQ / CHAPTER 11. / KHAIBITU; lines 1177-1214 confidence: medium

“A god with the head of a hawk and the head of an animal, i.e.. Set and Heru-ur, who is here called ‘He of the two faces.’”

One god is described with two heads or faces and is called “He of the two faces,” associated with Set and Heru-ur.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I A I I I I / T III / Q D (3 / OAAAAAA; lines 17718-18065 confidence: medium

"I am Khepera in the morning, Ra in his noontide, Temu in the evening."

The speaker identifies himself as Khepera in the morning, Ra at noontide, and Temu in the evening.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I A,WVNA / DEIFICATION OF THE DEAD / DEIFICATION OF THE DEAD / THE GODS OF HERMOPOLIS 113; lines 5427-5503 confidence: medium

Local triads are described as three-member groups formed by a local deity and two associated deities; generally two members were gods, one older and one younger, and the third was a goddess, wife or female counterpart of the older god. The younger god was the son and possessed the father's attributes and powers.

The ennead is described as being made up of four pairs of deities plus a supreme god; the triad also uses a male deity and female counterpart.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I AWSAA / NEHEMAUAIT 421 / SEFKHET-AABUT 425 / AP-REHUI 427; lines 20922-20959 confidence: medium

Maat is said to have two forms, Maat of the South and Maat of the North; Unnut likewise has two forms, one belonging to Hermopolis Parva, with Thoth and his female counterpart Nehemauait mentioned.

The passage says Maat had two forms and that Unnut similarly had two forms, one associated with Hermopolis Parva.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I BAST 447 / FESTIVALS OF BAST 449 / I I I I I / HORUS THE ELDER 467; lines 22572-22650 confidence: high

"the heavens, or the skies, were considered to be a Face"; "the Sun being the right eye, and the Moon the left".

The passage pairs Sun and Moon as right and left Eyes of Horus within the image of the heavens or skies as a Face.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I BAST 447 / FESTIVALS OF BAST 449 / I I I I I / HORUS THE ELDER 467; lines 22572-22650 confidence: high

"it was he who was the twin god of Set"; "Heru-ur was the Face by day and Set the Face by night."

Heru-ur is explicitly called the twin god of Set, with Heru-ur as the day Face and Set as the night Face.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAFPER VII / THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285; lines 11990-12066 confidence: high

Hehu and Hehut are described as difficult to characterize; Lanzone is cited as viewing them as “personifications of male and female elements of fire.”

Both Hehu/Hehut and Kekui/Kekuit are presented as male and female pairs with paired domains such as fire elements or darkness/night transitions.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAFPER VII / THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285; lines 11990-12066 confidence: high

Kekui is called “the raiser up of the light,” and Kekuit “the raiser up of the night.”

Kekui is called raiser up of light and linked to the period before day, while Kekuit is called raiser up of night and linked to the period after day.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER XVI / PTAH THE ARTIFICER 501 / I AAAAAA IJ / FORMS OF PTAH 503; lines 24078-24125 confidence: high

Ptah-Sekee or Ptah-Seker is described as a union of primeval creative power with inert powers of darkness and as a form of Osiris, the night sun, or dead Sun-god.

Ptah-Sekee is explicitly described as personifying the union of primeval creative power with inert powers of darkness.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 19920-20002 confidence: high

The passage describes an ape seated on the support of the Balance in the Judgment Scene, watching the pointer while the deceased's heart is weighed and signaling when the beam is level; Brugsch interprets the ape as Thoth in the role of equilibrium and as a symbol of the equinoxes.

The ape/Thoth marks exact level in the Balance, and Thoth later keeps opposing divine forces in exact equilibrium.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 19920-20002 confidence: high

Thoth is titled judge and pacifier of the gods in Hermopolis; the passage summarizes an early tradition of a great fight between a god of light and a god of darkness, later associated with Ra or Horus gods for light and Set for darkness.

The passage describes an early fight between a god of light and a god of darkness and later identifies Ra or Horus figures with light and Set with darkness.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 19920-20002 confidence: uncertain

The passage reviews views on the Hermopolitan four pairs, including Maspero's proposal that they be joined to Thoth as a nine-god group modeled partly on the Heliopolitan paut, with paired correspondences listed between Hermopolitan and Heliopolitan deities.

The passage discusses four male-female pairs of Hermopolitan deities and their debated relation to the ogdoad and Heliopolitan divine company.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20104-20208 confidence: medium

Hunefer tells Osiris that he follows Thoth and rejoices in Thoth’s acts: bringing air, life, strength, and north wind, shining on Osiris’s body, illuminating his path, destroying defects, and reconciling divine combatants and the two lands.

Thoth makes the two Horus brethren peaceful, makes the Two Combatants gracious, and brings peace before the two lands.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20210-20323 confidence: high

The Utchat of Thoth or Thoth-Horus is described as the left eye of Ra, the winter half of the year, and the Black Eye of Horus; the White Eye is the sun, and both Eyes of Horus give light to King Unas’s face.

The Black Eye of Horus is associated with the moon or winter half, while the White Eye is identified as the sun; together they give light to King Unas.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I DESTRUCTION OF MANKIND / DESTRUCTION OF MANKIND / CHAPTER XIII / ASSOCIATED WITH HIM; lines 20326-20413 confidence: medium

Maat is described as closely connected with Thoth, as his feminine counterpart, and as standing with Thoth in the boat of Ra when the Sun-god first rose above the waters of the primeval abyss of Nu.

Maat is called the feminine counterpart of Thoth, and the two are said to stand together in the boat of Ra at the first solar rising.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN MONOTHEISM 141 / EGYPTIAN MONOTHEISM 143 / EGYPTIAN MONOTHEISM 145 / THE ATTRIBUTES OF HAPI 147; lines 7300-7385 confidence: high

The cited gloss says Osiris goes into Tattu and finds the soul of Ra; "there one god embraceth the other," and divine Souls spring into being within the Twin-gods.

The cited passage says one god embraces the other, and the author explains that Ra and Osiris were absorbed or merged each in the other.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN MONOTHEISM 141 / EGYPTIAN MONOTHEISM 143 / EGYPTIAN MONOTHEISM 145 / THE ATTRIBUTES OF HAPI 147; lines 7300-7385 confidence: medium

Nearly all attributes of the Sun-god Ra were transferred to Osiris; the name Ra was joined to Osiris as in Ra-Tem and Ra-Heru-khuti; the deceased says, "I am Ra-Osiris."

The passage says nearly all attributes of the Sun-god Ra were transferred to Osiris and that Osiris was considered a solar god while retaining his own attributes.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN MONOTHEISM 143 / EGYPTIAN MONOTHEISM 145 / THE ATTRIBUTES OF HAPI 147 / IDENTITY OF OSIRIS AND RA 149; lines 7388-7481 confidence: high

Osiris is described as partly divine and partly human, with two natures, bodies, doubles, souls, and spirits; his human body once lived on earth, was put to death cruelly, and was mutilated by his brother.

Osiris is said to have two natures, bodies, doubles, souls, and spirits, paired as divine and human.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I EGYPTIAN RELIGION 155 / THE FOUR PILLARS OF HEAVEN 157 / THE ASHEMU AND HENMEMET 159 / THE WATCHERS OF PE AND NEKHEN 161; lines 7850-7931 confidence: high

From a passage about king Teta in heaven, the author infers that Egyptians conceived a man could attain divine or angelic attributes while existing on earth and in heaven.

The author states that Egyptians could conceive a man as having divine attributes while enjoying existence on earth and in heaven, with heaven and earth as complements.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ELEVENTH DIVISION OF THE TUAT 201 / TWELFTH DIVISION OF THE TUAT / FIRST HOUR OF THE NIGHT 205 / BOOK OF THE UNDERWORLD; lines 9523-9541 confidence: high

The figure is described as different from his daytime state: he is the sun of night, a dead god, and a dead body called Af, translated as “Flesh.”

The passage explicitly contrasts the figure as sun of day with his nocturnal state as sun of night, and also contrasts daytime and nighttime boats.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I FESTIVALS OF BAST 449 / I I I I I / HORUS THE ELDER 467 / HORUS THE YOUNGER 469; lines 22653-22721 confidence: medium

Horus the Younger is distinguished from Horus the Elder and pictured as a youth with side-lock, sometimes with a triple crown of South and North, and in one scene inside a box on a lion's back.

The triple crown is described as formed by the united crowns of the South and North.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I GNOSTIC MAGICAL NAMES 281 / CHAFPER VII / THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283; lines 11895-11987 confidence: high

The older company consisted of pairs of deities; their worship had been abolished, and knowledge of their history and attributes was preserved by priests and religious experts.

The older company consists of pairs of deities, and Nut is described as the female counterpart of Nu.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I GODS OF THE PYRAMID TEXTS / GODS OF THE PYRAMID TEXTS 81 / GODS OF THE PYRAMID TEXTS / GODS OF THE PYRAMID TEXTS; lines 4031-4145 confidence: high

The Set beings are linked to a period when Set was beneficent and a friend and helper of the dead; Set, like Horus, is head of a company of divine beings divided into upper and lower or perhaps celestial and terrestrial classes.

The passage states that the company of Set beings was divided into two classes, upper and lower or perhaps celestial and terrestrial.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I GODS OF THE PYRAMID TEXTS 81 / GODS OF THE PYRAMID TEXTS / GODS OF THE PYRAMID TEXTS / THE GOD OF FOUR FACES 85; lines 4148-4226 confidence: medium

The god has “thy spear” and “thy pointed weapon,” with “a double point like the darts of Ra” and “a double haft like the claws of the goddess Maftet.”

The god’s spear or pointed weapon has a double point and double haft, compared with Ra’s darts and Maftet’s claws.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HARMACHIS / HORUS OF BEHUTET 473 / HORUS OF BEHUTET / HORUS OF BEHUTET; lines 22878-22909 confidence: high

The passage says the aspects most appealing to Egyptians were those in which, as god of light, he fought Set, god of darkness, and as god of good fought the god of evil.

The passage explicitly frames Horus as god of light and good fighting Set as god of darkness and evil.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HARPOCRATES 495 / HARPOCRATES 497 / MISCELLANEOUS HORUS GODS 499 / CHAPTER XVI; lines 23967-23999 confidence: medium

Ptah is said to have been regarded as a Sun-god and rising-sun personification; the name was explained as "Opener," with Ptah as "Opener" of the day and Tem as "Closer" of the day.

The passage reports a contrast in which Ptah was thought to be the "Opener" of the day and Tem the "Closer" of the day.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR 431 / THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437; lines 21289-21365 confidence: high

Archaic kings placed signs before their names to indicate sovereignty over South and North; the vulture symbolizes the goddess of the South and the uraeus the goddess of the North, and kings claimed rule by their favour.

Kings used signs for South and North and claimed sovereignty by favour of the goddesses represented by vulture and uraeus.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HATHOR OF THE DEAD 437 / NEKHEBET 489 / UATCHET 441 / UATCHET 443; lines 21539-21622 confidence: high

Certain bones in the head of the deceased are identified with the Uatchti goddesses, Nekhebet and Uatchet.

Uatchet and Nekhebet are named as paired Uatchti goddesses and are described as rising on the mummy's head and brow, as they do for Ra.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487; lines 23399-23481 confidence: medium

Osiris and Horus are presented as complements; Osiris represents the past or 'Yesterday,' while Ra, identified as Horus grown up, represents 'to-day.'

Osiris and Horus are described as complements, with Osiris linked to yesterday or the past and Ra/Horus to today or the present.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS OF BEHUTET 481 / HORUS OF BEHUTET 483 / HORUS OF BEHUTET 485 / HORUS, SON OF ISIS 487; lines 23399-23481 confidence: medium

A notice in the Fourth Sallier Papyrus calendar says Horus begins a three-day fight with Set on the 26th day of Thoth, and the gods fight in the form of two men.

A calendar notice states that Horus and Set fight for three days in the form of two men.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS THE ELDER 467 / HORUS THE YOUNGER 469 / HARMACHIS / HORUS OF BEHUTET 473; lines 22798-22841 confidence: high

Horus of Behutet is described as a major form of Horus or Heru-khuti in the southern heavens at midday, typifying solar heat, and as the god of light who wins victory over Set or Typhon, the prince of darkness, and his fiends.

Horus of Behutet is identified with midday solar heat and is said to gain victory as the god of light over Set or Typhon, the prince of darkness.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS, SON OF ISIS / HARPOCRATES 495 / HARPOCRATES 497 / MISCELLANEOUS HORUS GODS 499; lines 23937-23964 confidence: medium

The passage states that the female counterpart of Heru-Sept was a form of Hathor and mentions a sanctuary containing fine nebes trees; a note identifies nebes as Cordia Sebestena or Zizyphus Lotos W. according to Brugsch.

Heru-Sept is described as having a female counterpart who is a form of Hathor.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HORUS, SON OF ISIS 489 / HORUS, SON OF ISIS 491 / HORUS, SON OF ISIS 493 / HORUS, SON OF ISIS; lines 23710-23776 confidence: high

Two jackal gods are depicted on stelae and symbolize the two halves of the year, the night and day sky, and the waxing and waning powers of nature in summer and winter.

The two jackal gods are explicitly associated with paired divisions: two halves of the year, night and day sky, and waxing and waning.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HYMN TO PTAH-TANEN / HYMN TO PTAH-TANEN 511 / ASAR-HAPI OR SERAPIS / SEKHET-MEHENET 515; lines 24655-24737 confidence: medium

Ptah is described as master architect and workman carrying out designs of Thoth and the Seven Wise Ones; Sekhet as Ptah's female counterpart acquires attributes, and Sekhet is identified with Maat through Thoth's relation to Ptah.

Sekhet is Ptah's female counterpart; Maat becomes a counterpart or sister form through Thoth and Ptah; Tefnut is described as the female counterpart of Shu.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HYMN TO PTAH-TANEN 511 / ASAR-HAPI OR SERAPIS / SEKHET-MEHENET 515 / SEKHET, BAST, PAKHT 517; lines 24740-24813 confidence: high

Thoth is described as the Hermopolitan form of Shu; Tefnut is his female counterpart; Ptah absorbs Thoth/Shu and Sekhet absorbs Tefnut.

The passage repeatedly frames goddesses as female counterparts to male deities and describes absorption or assimilation of corresponding male and female forms.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I HYMN TO RA 337 / THE PRAISES OF RA 339 / THE PRAISES OF RA 341 / THE PRAISES OF RA 348; lines 15214-15296 confidence: medium

Ra is maker of the Circles and creates the things that exist and do not exist, including the dead, gods, and spirits.

Ra is said to have created things which exist and things which do not exist.
read in the book →
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 is called "the avenger of Nu" and "the two Uraei who bear their two feathers [on their heads]."

Ra is called the two Uraei bearing feathers, and the passage also names the double Circle and double hidden place.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I 1 / I I I I 4 / CHAPTER IX / BOATS OF THE SUN 323; lines 14354-14440 confidence: high

Ra’s course across the sky is said to have been defined at creation by Maat, the personification of rectitude, law, order, and regularity.

Maat defines the regular solar course, while fiends and monsters attempt to obstruct Ra’s boat.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I I / HORUS THE ELDER 467 / HORUS THE YOUNGER 469 / HARMACHIS; lines 22724-22795 confidence: medium

"Temu here indicates the god of the setting sun, and Khepera the god of the sun when he is about to rise."

The passage distinguishes Temu as setting sun and Khepera as rising sun, then says Heru-khuti was identified with forms of the Sun-god and possessed their attributes.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I I I I I / HORUS THE ELDER 467 / HORUS THE YOUNGER 469 / HARMACHIS; lines 22724-22795 confidence: medium

One scene shows Heru-khuti as a double man with a two-faced hawk head, one face looking right and the other left, with an utchat above the head.

One scene depicts Heru-khuti as a double man with a head having two hawk faces, one looking right and one looking left, with an utchat above.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I I IIIIIIIII / HYMN TO PTAH-TANEN / HYMN TO PTAH-TANEN 511 / ASAR-HAPI OR SERAPIS; lines 24541-24652 confidence: high

In late dynastic times Sekhet and Bast are said to have been identified with forms of Hathor and regarded as goddesses of the West and East, just as Nekhebet and Uatchet were goddesses of the South and North; both have lioness heads, with Sekhet in red and Bast in green.

Sekhet and Bast are assigned West and East respectively and compared to Nekhebet and Uatchet as South and North respectively.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KEKUI AND KEKUIT 285 / THE FIRST EIGHT GODS 287 / LAKHMU AND LAKHAMU 289 / THE PRIMEVAL SPIRIT 291; lines 12243-12325 confidence: high

Egyptian views are said to be uncertain, but allusions indicate later divine pairs are offspring or attributes of Nu and Nut; Nu/Nut are watery male/female powers, Heh/Hehut represent eternity, and a third pair personifies Darkness; primeval material is boundless water with life-germs, enveloped in darkness.

The passage describes divine pairs as male and female powers, offspring, or attributes of the first pair, with later pairs representing eternity and darkness.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KING UNAS AS A GOD 37 / ABSORBS THEIR POWERS 39 / UNAS, THE ASHEM OF THE ASHEMU 41 / THE HEART AND WORDS OF POWER 43; lines 1839-1892 confidence: high

Unas is “with the double Kha god,” who is “invisible, or unknown,” and “the seat of the heart” of Unas shall be among earthly living beings “for ever and for ever.”

The passage explicitly concludes that Unas has a double existence, one heavenly and one earthly.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I NEKHEBET 489 / UATCHET 441 / UATCHET 443 / BAST 445; lines 21625-21705 confidence: medium

The passage says Bast was identified with Rat, the female counterpart of Ra, with Temt, with the eye of Ra and eye of Tem, and with Shetat, the Hidden One.

Bast is identified with Rat, the female counterpart of Ra, and with Temt, the eye of Ra and eye of Tem; at Dendera she is regarded as the female counterpart of Tem.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ONENESS OF THE GODS / ONENESS OF THE GODS 133 / THE GREAT SELF-CREATED GOD / HENOTHETSM 135; lines 6753-6834 confidence: medium

Oneness or unity is ascribed to the creator God, to the Sun-god as visible type and symbol of God and divine forms, and later to Osiris; writers call this henotheism.

The passage repeatedly discusses oneness or unity of God together with a great multiplicity of divine persons.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ONENESS OF THE GODS 133 / THE GREAT SELF-CREATED GOD / HENOTHETSM 135 / POLYTHEISM AND MONOTHEISM 137; lines 6837-6923 confidence: high

The passage says the learned understood symbols, while priests and educated classes adopted the idea of One God, creator of beings in heaven and earth called gods.

The passage repeatedly frames a single God as compatible with innumerable forms, many gods, or revelations of a hidden God.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I ONENESS OF THE GODS 133 / THE GREAT SELF-CREATED GOD / HENOTHETSM 135 / POLYTHEISM AND MONOTHEISM 137; lines 6837-6923 confidence: medium

Tiele's final opinion is summarized: Egyptian religion began polytheistic and developed in two opposite directions, multiplying gods and drawing nearer to monotheism.

Tiele's final opinion is summarized as Egyptian religion developing in two opposite directions: multiplication of gods and approach to monotheism.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299 / POWER OF THE NAME 301; lines 12901-12915 confidence: high

The watery mass is described as part male and part female, abode of a male and a female living power and a soul, unlimited, eternal, and enveloped in thick darkness.

The watery mass is described as part male and part female and as containing two living powers, one male and one female.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I POWER OF THE NAME 301 / THE CREATION OF MAN 307 / CHAPTER VIII / I I I I I; lines 13230-13335 confidence: medium

"with my clenched hand, I joined myself in an embrace ... with my shadow"

The speaker embraces his own shadow as part of the generative sequence.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PRECEPTS OF KHENSU-HETEP / ONENESS OF THE GODS / ONENESS OF THE GODS / ONENESS OF THE GODS 133; lines 6582-6620 confidence: medium

The described god is said to have creative qualities, to be the primeval Paut or divine substance, to give birth to two companies of gods, and to bring every god into being by or through him.

The two divine companies are identified as gods of heaven and gods of earth.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I PTAH-SEKER-ASAR 507 / HYMN TO PTAH-TANEN / I IIIIIIIII / HYMN TO PTAH-TANEN; lines 24374-24464 confidence: medium

"Thy feet are upon the earth and thy head is in the heights above in thy form of the dweller in the Tuat."

Ptah-Tanen's feet are on earth, head in the heights, upper part is heaven, and lower part is Tuat, while he supports the work he made.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEFKHET-AABUT 425 / AP-REHUI 427 / CHAPTER XIV / HATHOR 429; lines 21001-21078 confidence: medium

Hathor is described as a cosmic goddess associated with the Sun-god Ra and as Ra’s principal female counterpart.

Hathor is called the principal female counterpart of Ra and, in a chronographic aspect, a female counterpart of Thoth.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SEVEN-HEADED SERPENT 279 / GNOSTIC MAGICAL NAMES 281 / CHAFPER VII / THE OLDEST COMPANY OF THE GODS AND; lines 11861-11892 confidence: medium

Three companies of gods are attributed to Heliopolitan priests; a company usually consisted of four pairs of deities, four gods and four goddesses, plus a president or chief.

The company is described as usually consisting of four pairs, specifically four gods and four goddesses.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SIXTH DIVISION OF THE TUAT / SEVENTH DIVISION OF THE TUAT 191 / ELEVENTH DIVISION OF THE TUAT 201 / TWELFTH DIVISION OF THE TUAT; lines 9396-9478 confidence: medium

Two poles have bearded heads; one head bears the disk of Tem and the other the beetle of Khepera, described as two forms of the Sun-god; near “Red-Souls” is the pylon of the serpent god Reri.

The passage explicitly says the disk of Tem and the beetle of Khepera are two forms of the Sun-god.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE ATTRIBUTES OF HAPI 147 / IDENTITY OF OSIRIS AND RA 149 / OSIRIS AND IMMORTALITY 153 / EGYPTIAN RELIGION 155; lines 7629-7681 confidence: medium

The passage mentions two skies: the day sky and the night sky.

The passage mentions day sky and night sky, and also says that the earliest sky was divided into East and West.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285 / THE FIRST EIGHT GODS 287 / LAKHMU AND LAKHAMU 289; lines 12155-12240 confidence: high

The passage says "ages increased" and then Anshak and Kishar came into being; it states that the three Assyrian pairs agree exactly with the first three pairs of the oldest Egyptian company of gods.

The passage repeatedly organizes early cosmogonic deities as pairs and says Egyptian authorities required a fourth pair with one god and one goddess.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285 / THE FIRST EIGHT GODS 287 / LAKHMU AND LAKHAMU 289; lines 12155-12240 confidence: medium

The passage says "ages increased" and then Anshak and Kishar came into being; it states that the three Assyrian pairs agree exactly with the first three pairs of the oldest Egyptian company of gods.

The passage argues that the Sumerian and Egyptian primeval companies of gods are strikingly similar, especially in the structure of paired deities.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE GOD OF FOUR FACES 85 / COMPANIES OF THE GODS 87 / SUBSTANCE OF THE GODS 89 / THREE COMPANIES OF THE GODS 91; lines 4387-4461 confidence: high

“heaven was in many respects a duplicate of earth,” with a celestial Nile and sacred cities corresponding to those on earth.

The passage explicitly states that heaven was believed to duplicate earth and included a celestial Nile and counterpart sacred cities.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE GOD OF FOUR FACES 85 / COMPANIES OF THE GODS 87 / SUBSTANCE OF THE GODS 89 / THREE COMPANIES OF THE GODS 91; lines 4387-4461 confidence: medium

The passage says the Great company was probably a macrocosm and the Little company a microcosm, supported by a quoted text in which the son of his father comes with gods of heaven and gods of earth.

The Great company is described as a macrocosm and the Little company as a microcosm, with support from heaven/earth company language.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I / DIVINE ORIGIN OF KINGS 3 / INDIGENOUS BELIEFS 9 / ANIMALS AND REPTILES 11; lines 501-583 confidence: medium

The great serpent is described as a formidable opponent of the Sun-god with a prototype in an earthly monster serpent; Apep’s allies are hostile to humans, while some friendly spirits fight on humans’ behalf against evil spirits.

Friendly spirits are said to act beneficially toward humans and to battle evil spirits on humans’ behalf.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I / DIVINE ORIGIN OF KINGS 3 / INDIGENOUS BELIEFS 9 / ANIMALS AND REPTILES 11; lines 501-583 confidence: medium

Malicious spirits, compared to beings such as goblins and trolls, develop into a corporate evil society; spirits of evil people join them, forming a prototype of hell where evil spirits and chiefs live together.

Evil spirits and evil dead form the prototype of hell, while friendly spirits under good rulers form the nucleus of heaven.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285 / THE FIRST EIGHT GODS 287; lines 12069-12152 confidence: high

“Nut, Hehut, Kekuit, and Kerhet are the equals of the gods Nu, Heh, Kekui, and Kerh, and not merely the bearers of offspring.”

The passage describes the Egyptian oldest company as four pairs with female counterparts and compares it to the Seven Tablets group, whose primeval gods are also eight and fall into four pairs.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE OLDEST COMPANY OF THE GODS AND / THE FIRST EIGHT GODS 283 / KEKUI AND KEKUIT 285 / THE FIRST EIGHT GODS 287; lines 12069-12152 confidence: medium

“Nut, Hehut, Kekuit, and Kerhet are the equals of the gods Nu, Heh, Kekui, and Kerh, and not merely the bearers of offspring.”

Nut, Hehut, Kekuit, and Kerhet are said to be equals of Nu, Heh, Kekui, and Kerh, and Tiamat is described as the female counterpart of Apzu-rishtu.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 341 / THE PRAISES OF RA 348 / THE PRAISES OF RA 345 / THE PRAISES OF RA 347; lines 15384-15458 confidence: high

Ra is called the god who travels, makes darkness come into being after his light, and is identified with the bodies of Shemti.

The hymn says Ra makes darkness come into being after his light; the commentary calls him source of life and light and destroyer of darkness and night.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRAISES OF RA 347 / TEM OF HELIOPOLIS 349 / RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353; lines 15659-15752 confidence: medium

Opening quotation: Ra rises at the beginning; the pillars of Shu are not yet created; he is on the high ground of the dweller in Khemennu, glossed as Thoth. Budge states that Heliopolitans made Tem first in primeval matter, coupled him with Harmachis and Khepera as rising-sun forms, and also identified him with the setting sun and evening wind.

Tem is associated with Harmachis and Khepera as rising-sun forms but also identified with the setting sun and evening wind.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE PRIMEVAL SPIRIT 291 / PAPYRUS OF NES-AMSU 293 / TEM, SHE, TEFNUT 297 / CREATION OF MAN 299; lines 12571-12652 confidence: medium

The passage offers two interpretations: tears from the Eye may be rays of sunlight, or more probably water-tears from the god's eye falling on his members and becoming human beings; Nu or Khepera then makes another Eye, understood as the Moon.

The passage describes a first Eye and a second Eye, identifies the second as the Moon, narrates the first Eye's rage, and says the second Eye rules the whole earth.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEKER BOAT / SEKER OR HENNU BOAT 505 / PTAH-SEKER-ASAR 507 / HYMN TO PTAH-TANEN; lines 24343-24371 confidence: medium

A difficult passage is summarized as saying that a Sekhem or Power was given on earth among inactive things, that the deity gathered them after existing in the form of Ta-Tenen, and that he became the Uniter of the Two Lands, begotten by the mouth and fashioned by the hands.

The deity is associated with becoming the Uniter of the Two Lands.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489; lines 21368-21453 confidence: high

In uraeus form Nekhebet stands with her twin sister Uatchet on Ra’s brow, and both goddesses destroy the god’s enemies.

Nekhebet and Uatchet are called twin sisters, appear as paired uraei on Ra’s brow, destroy his enemies, and are represented as right/south and left/north serpents beside temple winged disks.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVEN HATHORS 433 / HATHOR-APHRODITE 435 / HATHOR OF THE DEAD 437 / NEKHEBET 489; lines 21368-21453 confidence: high

Temple bas-reliefs usually show Nekhebet with Uatchet, including coronation scenes where the king is crowned with the double crown by these deities.

Nekhebet and Uatchet crown the king with the double crown, and the passage says priestesses probably enacted declarations that South and North had been given to him.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE SEVENTH HOUR / THE EIGHTH HOUR / THE CIRCLES OF THE THAT / THE CIRCLES OF THE TUAT 241; lines 10396-10577 confidence: medium

A composite figure is described with a white crown on one head, a red crown on another, two pairs of legs, and a horn-shaped body; Khent-Heru appears as a black hawk in the curve, with Neith and Hert-ermen beside it.

The Tenth Hour includes white and red crowns on a two-headed figure, paired legs, South and North personifications, and East and West goddesses.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I TRANSLATION / A I I I I / T III / Q D (3; lines 17324-17715 confidence: high

Ra says he made heaven, covered the two horizons, set the soul of the gods within them, and that opening his eyes produces light while shutting them produces darkness; the flood rises.

Ra states that opening his eyes becomes light and shutting his eyes becomes darkness.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 441 / UATCHET 443 / BAST 445 / BAST 447; lines 21708-21790 confidence: medium

Sekhet is said to personify the burning, fiery, destructive heat of the sun; Bast is said to represent milder heat that encourages vegetation growth and seed germination.

Sekhet is destructive burning heat, while Bast is milder heat that promotes vegetation and is linked to early and late summer heat.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22101-22242 confidence: medium

Budge states that Net appears to be a form of the power of the Eye of Horus and of Isis; Sebek is Net’s son and a local Horus form; two crocodiles accompany Net, with possible identifications involving Horus, Osiris, and Hetch-nefer-Sebeq; Henti is said to be a form of Osiris.

Net is described through overlapping identities or forms involving Isis, Hathor, Rat, Athene/Pallas, the Eye of Horus, and the title One.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22245-22416 confidence: high

Horapollo is cited as saying Egyptians draw a scarab and vulture for Hephaistos and a vulture and scarab for Athene, identified with Net, because the world has male and female elements and these gods are both male and female.

Net and Khepera are discussed as deities with both masculine and feminine nature and self-generating reproductive power.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II A C O / BOOK OF THE DEAD / APIS BULL 347 / APIS BULL 349; lines 22034-22114 confidence: medium

Apis is the sacred Bull of Memphis and symbolizes the Moon; Mnevis/Ur-mer is the sacred Bull of Heliopolis, typifies the Sun, is held as its incarnation, is called the life of Ra, and is depicted with disk and uraeus or as a bull-headed man.

The passage explicitly contrasts Apis as the sacred Bull of Memphis symbolizing the Moon with Mnevis as the sacred Bull of Heliopolis typifying the Sun.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA / METTEHNICH STELE / QETESH AND ANTHAT / ANT HAT; lines 16018-16181 confidence: medium

In Egypt Astharthet, Ashtoreth, or Ishtar is said to have been identified with a form of Hathor or Isis-Hathor and regarded as both a Moon-goddess and a terrible destroying war goddess.

The same goddess is described as regarded both as a Moon-goddess and as a terrible and destroying goddess of war.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA / P J / SET AND HORUS 245 / SET AND BABA 247; lines 14701-14791 confidence: high

The serpent and Set animal are called common symbols of Set; Set may be represented as a man with beard and tail, accompanied by Nephthys, and is described as personifying darkness, evil, and waters resisting light and order.

The passage describes Set as darkness, evil, and resisting waters, and later gives a ritual cry in which Ra and Heru-Behutet triumph over enemies identified with Typhonic beings.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAM / GODS OF THE BOOK OF THE DEAD / GODS OF THE BOOK OF THE DEAD / GODS OF THE BOOK OF THE DEAD; lines 20988-21198 confidence: medium

The list includes Heru, Herui (Horus and Set), Herui-senui (Horus and Set), Heru-ai (?), Heru-ur, Heru-em-khent-an-maati, Heru-netch-hra-atef-f, Heru-khuti, and Heru-sa-Ast.

Two entries are explicitly glossed as “Horus and Set.”
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AASITH / BAR-BAAL 281 / RESHPU / SUTEKH-GODS 283; lines 16374-16473 confidence: medium

Bes is shown playing a harp as god of music and dance, carrying two knives as god of war and slaughter and a destroying force of nature, and wearing a short belted military tunic as a warrior.

Bes is represented both as a god of music and dance with a harp and as a god of war, slaughter, and destructive force with knives and military dress.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AMEN-HETEP IV. 83 / CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89; lines 4734-4845 confidence: high

Opening quotation calls a deity the One God who formed himself into two gods, created the Egg, and produced the Twin-Gods; the discussion connects Shu and Tefnut with Hu and Sa arising from drops of blood from Ra's phallus and joining the train of Ra and Temu.

The One God is said to form himself into two gods and to produce the Twin-Gods in the context of Shu and Tefnut.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ANT HAT / ETSHU. / AASITH / BAR-BAAL 281; lines 16259-16302 confidence: medium

Bairtha, Ba'alath, or Beltis of Tchapuna, in full Bairtha Tchapuna or Ba'alath-Sephon, is described as the female counterpart of Ba'al-Sephon of the Hebrew Scriptures, but not the wife of Bar.

Bairtha/Ba'alath-Sephon is described as the female counterpart of Ba'al-Sephon of the Hebrew Scriptures, while not being Bar's wife.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ATEN WORSHIP 81 / AMEN-HETEP IV. 83 / CHAPTER V / TEM, SHU, TEFNUT 87; lines 4636-4731 confidence: high

Shu and Tefnut are usually mentioned together; Shu's name is linked with dryness and he is connected with dry heat and atmosphere, while Tefnut's name is linked with moistness and she personifies the moisture of the sky.

Shu is associated with dry heat and the dry atmosphere, while Tefnut is associated with sky moisture and is called Shu's female counterpart.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAP. / LIST OF COLOURED PLATES / TO FACE PAGE / COLOURED PLATES; lines 312-393 confidence: high

“The dual-god Horus- Set”

One plate title explicitly names “the dual-god Horus-Set.”
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER I / AMEN OF THEBES 3 / HYMN TO AMEN-RA 5 / HYMN TO AMEN-RA; lines 869-945 confidence: high

The deity makes things above and below, illuminates the Two Lands, sails over the sky in peace, is king of South and North, and has a word of unfailing effect.

The deity is king of South and North, ruler over the Two Lands, and bearer or receiver of crowns, sceptres, and whip or flail.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER II / THE NILE GOD 43 / THE NILE GOD 45 / THE NILE GOD; lines 2675-2766 confidence: medium

Budge says Hapi was in one aspect identified with Osiris; Isis became his female counterpart; and offerings were made to Osiris, Osiris-Apis, or Serapis in late dynastic times.

The passage states that Hapi was identified with Osiris in one aspect and that Isis became his female counterpart; it also mentions the double god Osiris-Apis or Serapis.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CHAPTER V / TEM, SHU, TEFNUT 87 / SHU AND TEFNUT 89 / SHU 91; lines 4848-4935 confidence: high

Book of the Dead xvii.16 is summarized as saying that Shu and Tefnut possess one soul between them, with its two halves identified with the souls of Osiris and Ra, forming a great double soul in Tattu.

Shu and Tefnut are said to possess one soul between them, divided into halves identified with Osiris and Ra.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CONTENTS / CHAP. PAGE / CHAP. / LIST OF COLOURED PLATES; lines 238-309 confidence: high

Entries 1-10 list Amen-Ka as king of the gods; Apit; Amsu or Min; Menthu, lord of Thebes; Mut; Ta-urt; Khensu in Thebes, Nefer-hetep; the dual god Khensu standing upon crocodiles; Nefer-hetep; and the Nile-god Hapi.

The list includes the dual god Khensu and the Lion-gods of Yesterday and To-day.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FIGURES OF SET 251 / SET AND THE ASS 253 / NEPHTHVS 255 / NEPHTHYS 257; lines 15170-15252 confidence: high

Plutarch's sistrum description: a cat with human visage appears on the upper part, the faces of Isis and Nephthys on the lower edge; Isis represents Generation, Nephthys Corruption, and the cat the moon.

The passage repeatedly maps Isis and Nephthys onto paired oppositions such as Generation/Corruption, visible/invisible, day/night, beginning/end, birth/death, and life/death, while also saying they are inseparably associated.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HIPPOPOTAMUS, LION 359 / LYNX AND CAT 363 / ELEPHANT AND BEAR 365 / JACKAL AND ASS 367; lines 22746-22828 confidence: high

The ass is described as both god and devil; in a hymn to Ra, the deceased asks to journey on earth, smite the Ass, crush the serpent-fiend Sebau, and destroy Apep, linking the ass with Apep, Set, and gods of darkness and evil.

The ass is explicitly said to have been regarded both as a god and as a devil, with older and later views contrasted.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS 131 / HYMN TO OSIRIS / CHAPTER VIII / HYMN TO OSIRIS 155; lines 7926-8010 confidence: medium

Osiris Un-Nefer, Governor of Amentet, is described as diademed like Ra; Ra’s disk, rays, Ureret crown, majesty, risings, beauties, terror, and odour are said to be Osiris’s.

Osiris is said to be diademed like Ra, and Ra’s disk, rays, crown, risings, and other attributes are described as Osiris’s.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO OSIRIS / CHAPTER VIII / HYMN TO OSIRIS 155 / HYMN TO OSIRIS 157; lines 8013-8099 confidence: medium

The Black Land and Red Land are at peace and serve Osiris; temples, cities, and nomes are established; offerings, sacrifices, acclamations, libations, sepulchral meals, and sprinkled water rites are described.

The Black Land and the Red Land are presented as paired lands at peace and serving Osiris under his sovereign power.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25471-25656 confidence: low

“Combatants, the Two.”

The entry “Combatants, the Two” names a twofold combatant pairing.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 25843-26030 confidence: medium

"Eye ofHorus"; "Eye of Nu = the Moon"; "Eye of Nu = the Sun"

The index groups several eye entries and includes Eye of Nu equated with both Moon and Sun, black and white eyes, Eye of Flame, Eye of Horus, Eye of Ea, Eye of Tern, and Eyes as Hathor.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26578-26757 confidence: low

“Herui (Horus-Set)”

The index identifies Herui as “Horus-Set” and separately lists “Heru-ur and Set.”
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26578-26757 confidence: low

Index entries describe Heru-ur as god of the North and also list Heru-ur of the South.

The index names Heru-ur as god of the North and also as of the South.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26760-26967 confidence: medium

The Horus and Set index entry includes page references for Horus and Set, a double-head, fight(s) between them, holding the ladder, and their fight.

The index entry names Horus and Set together and refers to fight(s) between them; the same entry also includes a double-head reference.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 26970-27155 confidence: medium

Horus, battle of, with Set, ii. 125

The index lists a battle of Horus with Set and also includes Horus-Set entries.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 27158-27325 confidence: medium

“Ka, or ‘ double,’ i. 34, 39”

The index glosses Ka as a “double” and names Ka of Osiris and Ka as a god.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 27709-27880 confidence: medium

The index includes Life and Death, Life everlasting, Life plant, Light and Darkness, and Light-bearers.

The passage lists Life and Death, Light and Darkness, Legs = twin soul-gods, and Twin Lion-gods.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 29531-29708 confidence: low

The entry printed as “KA” includes references to “his cycle,” “the destruction of men,” “birth of,” “boat of,” “daily birth of,” “darts of,” “eyes of,” “life of,” “mutilation of,” “myths of,” “religion of,” “soul of,” “the Aged,” and “the Babe.”

The KA entry lists “the Aged” and “the Babe” as subentries under the same headword.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 30451-30634 confidence: medium

"Set" ... "animal of" ... "defeat of" ... "figures of" ... "god of Mercury" ... "god of South".

The passage explicitly includes the entry that Set and Horus fight, and the Set entry also mentions defeat of Set.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II INDEX / INDEX / INDEX / INDEX; lines 31746-31908 confidence: low

Unnut is indexed as a goddess and city, and as counterpart of Thoth.

The passage lists Unnut as counterpart of Thoth and includes parenthetical divine identifications such as Us-ar (Osiris), Usert (Isis), and Unti (Apep).
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 189 / ISIS AND OSIRIS 191 / ISIS AND OSIRIS 193 / SERAPIS; lines 11262-11390 confidence: high

The text mentions the “temple of Asar-Hapi,” glossed as “i.e., of Serapis.”

The passage identifies Asar-Hapi with Serapis, says Apis’s identity merged with Osiris, and describes worship of the double god at Osiris shrines.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS AND OSIRIS 191 / ISIS AND OSIRIS 193 / SERAPIS / SERAPIS 197; lines 11393-11442 confidence: medium

Alexandria is named as the chief Ptolemaic centre of Serapis worship; tradition connects it with Ptolemy Soter, who sought a god for Greek and Egyptian worship at a common shrine and as a dynasty god.

Ptolemy sought one god for both Greeks and Egyptians at a common shrine, with a statue uniting Egyptian Underworld and Greek Hades associations.
read in the book →
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 passage states that he worshipped both Amen and Aten: Amen officially as king, Aten privately.

The passage says Amen-hetep IV worshipped Amen officially as king and Aten privately before relations with the Amen-Ra priesthood deteriorated.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MENTHU 23 / MENTHU-RA / MENTHU-RA 25 / MENTHU-RA 27; lines 1747-1840 confidence: high

Other pictures show Mut with heads of a woman or man, a vulture, and a lioness, plus a phallus, wings, and lion or lioness claws.

Mut is shown with a phallus, male head on a woman's body, and is said to possess both male and female attributes of reproduction.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MENTHU-RA 27 / FORMS OF MUT / O AAA-A X O / TEMPLE OF MUX 31; lines 1941-2060 confidence: high

A shrine of Nut, as printed, is placed at An; An is described as a neutral border between South and North, and a quoted text says Horus and Set stood on opposite sides of the boundary while dividing the country and agreed that An should be a frontier for both.

Horus and Set are said to take positions on opposite sides while dividing the country, with An serving as a frontier for both sides.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MENTHU-RA 27 / FORMS OF MUT / O AAA-A X O / TEMPLE OF MUX 31; lines 1941-2060 confidence: medium

Mut is described as originally the female counterpart of Nu and as a goddess declared never born or self-produced; the passage links her with a Pyramid Texts goddess named Mut, with variant spelling Mauit.

Mut is described as the female counterpart of Nu.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MENTHU-RA / MENTHU-RA 25 / MENTHU-RA 27 / FORMS OF MUT; lines 1843-1938 confidence: medium

Mut is described as identified with older goddesses; a lioness head links her with Sekhet or Bast, vulture heads with Nekhebet, and double crowns with attributes of goddesses of South and North.

The double crowns are said to show that Mut united in herself attributes of goddesses of the South and North.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MISCELLANEOUS GODS / BEHIND OSIRIS-SERAPIS DURING THE TWELVE HOURS / MISCELLANEOUS GODS / MISCELLANEOUS GODS 299; lines 17699-17811 confidence: high

The Soul of Ra and the Soul of Osiris together form the double divine soul that inhabited Tchafi, who dwelt in Tettu.

The Soul of Ra and the Soul of Osiris together form a double divine soul inhabiting Tchafi.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II MISCELLANEOUS GODS / MISCELLANEOUS GODS / MISCELLANEOUS GODS / TUA-MAT-F .; lines 17252-17305 confidence: medium

Section heading: “The Gods and Goddesses of the Hours of the Night.” The prose states that the deities of the night-hours are the same as those of the day-hours and that their names follow the same order as the day-hour gods.

The passage explicitly pairs night-hours and day-hours by saying their deities are the same and ordered alike.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF OSIRIS / AAAAAA' / I -H- / NAMES OF OSIRIS; lines 10066-10280 confidence: low

“45. Asar Em het-f am ta reset”; “46. Asar Em het-f am ta meht”; “60. Asar Em Uhet-resu”; “61. Asar Em Uhet-meht.”

The catalogue includes paired or near-paired entries such as “ta reset” / “ta meht” and “Uhet-resu” / “Uhet-meht.”
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NAMES OF OSIRIS / I I I / NAMES OF OSIRIS / Q III; lines 10685-10865 confidence: medium

Entries include divine groups and places/realms such as “Neteru semu Tuat,” “Neteru Qerti,” “Neteru neterit amu Abtu,” “Aturti Rest Meht,” and “Asar Khent Amentet.”

The passage includes paired Rest/Meht terms and adjacent Osiris formulae with “ta rest” and “ta meht.”
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263 / ANUBIS 265; lines 15502-15580 confidence: high

Osiris as common Reason is called Anubis or Hermanubis in relation to superior and inferior worlds; two cocks, white and saffron, are sacrificed as emblems of upper purity and lower mixture.

Anubis/Hermanubis is linked with superior and inferior worlds; the double god has opposite beneficent and terrifying aspects; the procession figure alternates black and golden aspects.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263 / ANUBIS 265; lines 15502-15580 confidence: medium

Osiris as common Reason is called Anubis or Hermanubis in relation to superior and inferior worlds; two cocks, white and saffron, are sacrificed as emblems of upper purity and lower mixture.

The sacrifice of a white cock and a saffron cock to Anubis is explained through contrasting upper and lower cosmic regions.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS 257 / NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263; lines 15415-15499 confidence: high

Anubis shares the duty of guiding souls around the Underworld and into Osiris' kingdom with Ap-uat, the jackal-symbolized 'Opener of the ways'; a vignette shows a standard holding the box with Osiris' head at Abydos, flanked by jackal standards and pylons.

Anubis and Ap-uat are both jackal-associated gods of the dead who open ways, with differentiated northern and southern domains.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NEPHTHYS 257 / NEPHTHYS AND ISIS 259 / CHAPTER XV / DUTIES OF ANUBIS 263; lines 15415-15499 confidence: high

Ap-uat and Anpu are included among gods presiding over a pylon of the House of Osiris and are depicted as jackal-headed men; each opens ways, with Anubis assigned northern roads and the Summer Solstice, and Ap-uat southern roads and the Winter Solstice.

Anubis and Ap-uat are differentiated as northern and southern openers; Plutarch presents Anubis as the boundary between invisible and visible regions and between light and darkness.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NUT 111 / CHAPTER VI / OSIRIS - UNNEFER. / ATTRIBUTES OF OSIRIS 115; lines 6081-6169 confidence: high

Osiris “was in respect of the dead and of the Underworld what Ra, or Ra-Tem was to the living and to this world,” and was sometimes referred to simply as “god.”

The passage explicitly states that Osiris was to the dead and the Underworld what Ra or Ra-Tem was to the living and this world.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II O AAA-A X O / TEMPLE OF MUX 31 / KHENSU 33 / WORSHIP OF KHENSU 35; lines 2161-2261 confidence: high

Budge summarizes Khensu-pa-khart as spring sun and moon, beginning-of-month moon, renewed sun and moon light, source of generation and reproduction, identified with Horus/Ra and Amsu/Min, and related to Osiris, Isis, Amsu-Ra, and the two Bulls representing Sun and Moon.

The passage reports that Osiris and Khensu are the two Bulls and that they represent the Sun and the Moon.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II OSIRIS, JUDGE OF THE DEAD 143 / OSIRIS AS JUDGE 145 / OSIRIS AS JUDGE 147 / XVIII TH DYNASTY, ABOUT B.C. 1500; lines 7634-7665 confidence: medium

The hymn offers homage to Osiris and names him lord of eternity, king of the gods, possessor of many names, holy forms, hidden temple attributes, and an august Double.

The passage includes several dual forms or places: the Hall of two-fold Right and Truth, the two lands of Egypt, and the two caverns of Qereret; it also names Osiris's Double.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II P J / SET AND HORUS 245 / SET AND BABA 247 / KINGDOM OF SET; lines 14794-14904 confidence: high

At Kom Ombo and in southern Egypt Set is called Nubti or Set-Nubti and is represented with one body and two heads, one hawk and one Set-animal head.

Set-Nubti is represented with one body and two heads, a hawk head and the head of Set’s animal.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II PRINCESS OF BEKHTEN 39 / PRINCESS OF BEKHTEN 41 / CHAPTER II / THE NILE GOD 43; lines 2530-2625 confidence: high

As Egypt was divided into South and North, the river was also divided, producing a god of the Nile of the South and a god of the Nile of the North.

The passage describes South and North Nile gods, lotus and papyrus emblems, their knotting around the union emblem, and the design’s use on royal thrones to indicate rule over Upper and Lower Egypt.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II RAM OF MENDES 353 / SEBEK-RA. / THE CROCODILE 355 / CROCODILE AND HYDRUS 357; lines 22299-22384 confidence: high

The crocodile is said to appear in Egyptian mythology as both friend and foe of Osiris; one legend has it carry Osiris's dead body safely to land, while another has Isis make a papyrus ark for Horus to protect him from Sebek.

The passage explicitly says the crocodile appears both as friend and foe of Osiris and then contrasts a crocodile carrying Osiris's body with Sebek as a danger to Horus.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II RESHPU / SUTEKH-GODS 283 / BES 285 / BES 287; lines 16564-16669 confidence: medium

Bes is described as changing from a god of mirth, laughter, and pleasure into an avenging deity, perhaps terrifying only the wicked while befriending the good in the Underworld.

Bes is described as a mirthful deity who may become terrifying to the wicked and friendly to the good in the Underworld.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5240-5392 confidence: high

Two lion heads symbolize evening/west and morning/east; later they receive separate bodies and names: Sef, “Yesterday,” and Tuau, “To-day.”

The two lions divide evening/west from morning/east and Yesterday from To-day at a passage entrance and exit.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEB 95 / SEB 97 / SEB AND NUT / SEB AND NUT; lines 5240-5392 confidence: high

Nut is identified as the Day-sky resting on Bakhau and Manu, the mountains of sunrise and sunset; the Pyramid Texts also attest a separate Night-sky personification.

The passage distinguishes Nut as Day-sky from a Night-sky personification associated with Naut, while noting later conflation in speech.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEBEK-RA. / THE CROCODILE 355 / CROCODILE AND HYDRUS 357 / HIPPOPOTAMUS, LION 359; lines 22387-22487 confidence: high

Aker is introduced as one of the oldest Lion-gods, guarding the gate of dawn through which the Sun-god passed each morning, and is mentioned in the Pyramid Texts.

Aker guards the dawn gate, and the Akeru are paired Lion-gods guarding the two ends of the sun's night tunnel; they are represented as two back-to-back lions and later called Yesterday and To-day.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SEMTI AND OSIRIS 117 / ANGELS OF THOTH 119 / OR ELYSIAN FIELDS / THE MATERIAL HEAVEN 121; lines 6370-6467 confidence: high

The author states that Osiris may originally have been a water spirit or Nile-related god and later a great water-god representing the creative and nutritive powers of the Nile and Inundation.

Osiris is interpreted as a Nile and Inundation water-god of creative and nutritive power, while Set is presented as his opponent, typifying death, destruction, and desert.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAP1S / SERAPIS 199 / SERAPIS 201 / CHAPTER XIII; lines 11597-11631 confidence: medium

The passage says Isis was regarded as Osiris's female counterpart in the dynastic period and conditionally infers that she may have shared his possible water-spirit or river-god characteristics.

Isis is explicitly described as the female counterpart of Osiris in the dynastic period.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SET AND HORUS 245 / SET AND BABA 247 / KINGDOM OF SET / FIGURES OF SET 251; lines 14907-14991 confidence: medium

British Museum No. 18,191 is a gilded bronze Set pendant with double crown and uraeus, found bent double and later straightened; No. 22,897 is another gilded Set pendant.

The two-headed bronze figure combines Amen’s ram-headed form with Set’s head and other divine regalia; Set’s own figure also wears the double crown of South and North.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHU 93 / SEB, THE ERPA OF THE GODS / SEB 95 / SEB 97; lines 5132-5176 confidence: medium

Several papyri are said to depict the first act of creation after the Sun-god appeared in the sky and sent rays from the heights of heaven upon earth; Seb is prominent in these pictures.

The creation scene places the Sun-god in the sky sending rays from heaven to earth, while Seb lies on earth with one hand on the ground and the other extended toward heaven.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: high

Osiris has difficulty getting onto the heavenly iron plate; Ra provides a ladder, and Heru-ur and Set, called twin gods, help him ascend it.

Heru-ur and Set are called twin gods in the ascent account and elsewhere are described as opponent gods in hostile strife.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: high

Set's association with Horus is used to illustrate the antiquity of Set's cult; Set is regarded as equal to Heru-ur, and securing his favor is considered necessary for the welfare of the deceased.

Set is said to be able to serve the dead in the Underworld and, if not a friend, certainly a foe; securing his favor is necessary for the welfare of the deceased.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: high

The passage reports opposition and hostility between Heru-ur and Set; Thoth prevents either from destroying the other and is called Judge of the two opponent gods. Set is both enemy of Heru-ur and possible servant, friend, or foe of the dead in the Underworld.

Thoth prevents destruction between Heru-ur and Set and is called Judge of the two opponent gods.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14407-14531 confidence: high

Heru-ur is god of the sky by day and Set by night; mythological scenes show their two heads on one body, and their opposing attributes are expressed as Light/Darkness, Day/Night, Kosmos/Chaos, Life/Death, and Good/Evil.

Mythological scenes are said to show the heads of Heru-ur and Set on one body, and the passage lists their attributes as opposed pairs such as day/night and light/darkness.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14533-14609 confidence: high

Horus is glossed as “he who is above”; Set is analogically suggested as “he who is below”; Set’s name has stone or animal determinatives, with the stone indicating desert land and death regions.

The passage pairs Horus as “above” and god of the North with Set as possibly “below” and god of the South.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 237 / SORROWS OF ISIS 239 / AAAAAA / P J; lines 14533-14609 confidence: high

Texts from all periods are said to allude to Set’s fight with Horus; the simplest form records Day/Night opposition with Horus the Elder and Set, while another form names Ra and Set as combatants.

The passage explicitly says the simplest form of the Set-Horus fight records the natural opposition of Day and Night.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SORROWS OF ISIS 239 / AAAAAA / P J / SET AND HORUS 245; lines 14612-14698 confidence: medium

The deceased prays that Thoth will loosen Set’s mouth-bandages by words of power, and elsewhere declares himself to be Set who releases storm-clouds and thunder.

Set appears as killer, fetterer, and restrained enemy, but also as a god who purifies, strengthens, and supplies a bodily identification for the deceased.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TEMPLE OF MUX 31 / KHENSU 33 / WORSHIP OF KHENSU 35 / KHENSU NEFER-HETEP 37; lines 2264-2362 confidence: high

Khensu is described with two hawks' heads, four wings, lunar crescent and disk, and feet on crocodile heads; the form represents sunrise and new moon, and the crocodiles symbolize darkness powers he has overcome.

Khensu's two-headed winged form is explicitly said to represent both the sun at sunrise and the new moon.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE BENNU 59 / HER-SHEF 61 / HENEN-SU 63 / HAT-MEHIT 65; lines 3679-3776 confidence: medium

The local god of Mendes is described as originally a form of Ra by day and merged into Osiris by night; priests preserved his virility and creative/recreative power by declaring that Osiris’s phallus and lower backbone were preserved in Per-khet, the House of the staircase.

The local god of Mendes is said to have been originally a form of Ra, the Sun-god by day, and later merged into Osiris, the Sun-god by night.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE NILE GOD 45 / THE NILE GOD / I I / UATCH-URA AND MAUIT 47; lines 2769-2837 confidence: medium

Osiris is said to have been identified with Hapi; Isis is therefore regarded as Hapi's female counterpart, while other goddesses were assigned to him as wives or sisters in early dynastic times.

The passage describes Isis, Nekhebet, Uatch-uea, Nut, and Mut/Muit/Mauit as female counterparts, equivalents, wives, or sisters associated with Hapi.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THE NILE GOD / I I / UATCH-URA AND MAUIT 47 / MAUIT; lines 2840-2961 confidence: medium

As a water-god Khnemu is shown with water flowing over outstretched hands and sometimes a jug above his horns; his name is connected with joining, uniting, building, and the sun-moon conjunction at stated seasons.

The passage says Khnemu’s name astronomically refers to the conjunction of the sun and moon at stated seasons of the year.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II THI AND AMEN-HETEP III. / AMEN-HETEP IV. (KHU-EN-ATEN) 71 / ATEN WORSHIP / HYMN TO ATEN; lines 4062-4169 confidence: medium

When Aten sets in the western horizon, the earth is dark and like a dead being; people sleep and cannot see, goods may be taken, lions emerge, serpents bite, and the earth is silent because its maker has sunk to rest.

Aten’s setting makes the earth dark and like a dead being; Aten’s rising makes darkness flee and causes people to stand because he has raised them up.
read in the book →
The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II TO FACE PAGE / LIST OF ILLUSTRATIONS / GODS OF THE EGYPTIANS / CHAPTER I; lines 627-710 confidence: medium

Amen and Ament are early gods whose names occur in Pyramid Texts, mentioned after Nau and Nen and in connection with Shu and Tefnut, the twin Lion-gods who made their own bodies, and Temt, female counterpart of Tern.

The passage names multiple divine pairs: Amen and Ament, Nau and Nen, and the twin Lion-gods Shu and Tefnut.
read in the book →
The Literature of the Ancient Egyptians CHAPTER XI / FAIRY TALES / CHAPTER XII / EGYPTIAN HYMNS TO THE GODS; lines 7455-7492 confidence: medium

Amen's heart, lips, Ka, feet, sandals, soul, heart, heavenly form, eyes, body, Nile, breath, luck, destiny, wife earth, tree of life, and grain are described through cosmic and fertility correspondences.

Amen is mapped to Shu, Tefnut, Heru-Khuti, Nu, day and night eyes, the Nile in his body, breath in all nostrils, and the luck and destiny of every man.
read in the book →
The Literature of the Ancient Egyptians CHAPTER XII / EGYPTIAN HYMNS TO THE GODS / HYMNS TO THE SUN-GOD / HYMN TO OSIRIS; lines 7528-7555 confidence: medium

"Thou art the father and mother of men and women, they live by thy breath, they eat the flesh of thy members. 'Pautti' (i.e. Primeval God) is thy name."

Osiris is called both father and mother of men and women.
read in the book →
The Literature of the Ancient Egyptians HYMN TO OSIRIS / HYMN TO SHU / CHAPTER XIII / MORAL AND PHILOSOPHICAL LITERATURE; lines 7880-7959 confidence: high

A mutilated papyrus copy is said to record a conversation between a man who suffered grievous misfortunes, was weary of the world, and wished to kill himself, and his soul.

The central action is a debate between the man and his soul, explicitly treated as if the soul were distinct from the man.
read in the book →
The Literature of the Ancient Egyptians LITANY / CHAPTER V / CHAPTER VI / THE EGYPTIAN STORY OF THE CREATION; lines 2504-2593 confidence: high

A calamity causes the Eye to become obscured and stop giving light; the god makes a second Eye, the Moon, places it in heaven, and the greater Eye rules day while the lesser rules night; Nut descends to Keb each evening.

The greater Eye rules the day and the lesser Eye, identified as the Moon, rules the night after the first Eye becomes obscured.
read in the book →
The Literature of the Ancient Egyptians THE AUTOBIOGRAPHY OF UNA / THE AUTOBIOGRAPHY OF HERKHUF / THE AUTOBIOGRAPHY OF AMENI AMENEMHAT / THE AUTOBIOGRAPHY OF THETHA; lines 4758-4849 confidence: medium

Thetha is introduced as servant of Horus Uahankh, King of South and North, son of Ra, Antef; he is beloved by the king, chief in the king's house, keeper of counsel, bearer or mouth of the royal seal, and official of confidential affairs.

The kings are styled as Horus, King of South and North, son of Ra, and living like Ra, while Uahankh/Antef's territorial reach is described from south to north.
read in the book →
The Literature of the Ancient Egyptians THE DESTRUCTION OF MANKIND / 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; lines 3081-3166 confidence: medium

A long flight of steps at Abu is where Ra rests when prolonging life; the Two Qerti are two breasts from which good things come; the Nile-god renews his youth there and sends flood onto the land.

The Two Qerti are described as two breasts from which good things come, and the note identifies them as two caverns containing the springs of the Nile.
read in the book →
The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 704-801 confidence: medium

The recipient takes possession of the two Eyes of Horus, White and Black; two jugs of wine, one white and one black, are offered and said to illumine the face.

The two Eyes of Horus, White and Black, are represented by two jugs of wine and are said to illuminate the face.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10191-10265 confidence: medium

Creation is conceived as generation: the Deep and the chaos of waters become male and female principles that generate other pairs; the author contrasts this with emanation in Gnostic systems.

The Deep and the chaos of waters become male and female principles, generate other pairs, and primordial beings beget children like men and gods.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10191-10265 confidence: high

Lakhmu and Lakhamu are followed by An-sar and Ki-sar, the upper and lower firmament; their appearance means the world has form, chaos is over, and sky and earth bound one another.

An-sar and Ki-sar, as upper and lower firmament, mark the point where the world takes form, chaos ends, and limits are set.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10403-10483 confidence: high

The passage names three principles: “water is the primal element,” “lawless chaos,” and “generation as the primary creative force,” including struggle between “darkness and light.”

The present world is described as rescued from lawless chaos after a long struggle between powers of darkness and light.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 10573-10661 confidence: medium

A translated incantation enumerates the spirit of the divine lord and divine lady of earths, stars, progenies, the holy mound identified parenthetically with Ea and Damkina, the dayspring of life, and the chanter or chantress of the spirit-hosts.

The cited incantation repeatedly pairs a divine lord with a divine lady across domains such as earths, stars, progenies, holy mound, and dayspring of life.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11928-12008 confidence: high

The author says the mountain is closely connected with the religious cult, that the gods’ home is on a summit with subterranean recesses, and that the ziggurat imitates the mountain or Ê-kur where En-lil had his seat.

The passage contrasts the mountain-house of En-lil with Eridu’s oceanic cosmology, where Ea’s palace beneath the waves is the center of the world.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 12095-12178 confidence: high

Twin pillars at Babylonian sites are compared with Yakin and Boaz; Adapa is sent by Ea to Anu's heaven and finds two mourning gods, Tammuz and Nin-gis-zida, guarding the heavenly gate and preventing mortal entry into immortality, like cherubim guarding the tree of life.

At the gate of heaven, Tammuz and Nin-gis-zida guard the threshold and prevent mortal man from entering the realm of immortality.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 6942-7034 confidence: medium

Babylonia is compared to Egypt as divided into independent states and into two halves; the title “king of Akkad and Sumer” is said to correspond to Egypt’s “king of Upper and Lower Egypt.”

The title “king of Akkad and Sumer” preserves the division of Babylonia into two halves and is compared with Egypt’s title “king of Upper and Lower Egypt.”
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7295-7389 confidence: medium

The Egyptian Ka linked the other world with living men; in Babylonia the Zi took its place, meaning life, more a double than a spirit, and symbolized by a flowering plant.

Zi and Ka are described as doubles or counterparts, with Zi giving life and movement and representing the person after death.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 7978-8065 confidence: medium

“Merodach was the champion of the gods of light, En-lil had been the lord of the demons of darkness.”

Merodach is called champion of the gods of light, while En-lil is called lord of demons of darkness, and Merodach’s supplanting is described as theologically needful.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8149-8239 confidence: medium

The passage distinguishes Anunna-ki, spirits of earth, and Igigi, spirits of heaven; En-lil is probably chief among earth spirits and Ana chief among sky spirits; Ana’s name is retained as the sky spirit becomes god of heaven.

The passage distinguishes spirits of earth, Anunna-ki, from spirits of heaven, Igigi, and contrasts En-lil’s earth association with Ana’s sky/heaven association.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8149-8239 confidence: medium

Ana the sky becomes Anu the god of a Semitised Babylonia; Anat is formed out of Anu as feminine counterpart, as Belit/Beltis is created out of Bel; the passage says these goddesses’ existence depends on their lord.

Anat is described as formed out of Anu, and Belit/Beltis out of Bel, to stand in a feminine-to-masculine relation.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8241-8324 confidence: high

Sargon’s victories and empire do not give the new capital’s god a place beside Bel and Anu; the sun-god of Akkad or Sippar remains subordinate, and Northern Babylonia worships a dyad of two supreme gods.

Northern Babylonia is explicitly described as worshipping a dyad in the form of Bel and Anu as two supreme gods.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8326-8417 confidence: medium

The moon-god is called the firstborn of En-lil; En-lil's realm is the underground world of darkness, and the moon-god is said to proceed from that dark world, possibly after an earlier status as a spirit or ghost.

The moon-god is linked to a dark underworld origin, while the moon is later described as the light that illuminates the darkness of night and as a symbol of law and order.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8419-8503 confidence: high

The passage states: "The sun-god was born of the moon" and says day was begotten by night, reckoned evening to evening, with Genesis 1 preserving the evening-and-morning system.

The passage describes day as begotten by night and the day as reckoned from evening to evening.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8850-8934 confidence: high

Istar is described as non-Semitic in name and attributes; in Arabia and Moab she became male, in Babylonia some believed in a male Istar, official theology made her androgynous, and in Canaan and Assyria she was assimilated to Semitic goddess categories.

Istar is described as male in some contexts, female in others, and officially as an androgynous deity who was both goddess and god.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8936-9017 confidence: high

Istar’s name is treated as foreign; she takes Baal-like attributes, presides over war and love, is conceived as virgin or unmarried lover, and is linked with Tammuz in the underworld.

Istar is said to preside over war as well as love and to combine Semitic and Sumerian conceptions.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 8936-9017 confidence: high

Istar is the spirit of the evening star, originally identical with the morning star, herald of night and day, associated with Ana and born from the sky at sunset and dawn.

Istar is identified with the evening star, originally understood as the same as the morning star, and called herald of night and day.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9019-9093 confidence: high

A second, black Istar presides over magic and witchcraft; her priestesses work at night and mix poisonous philtres. The passage calls this figure a parody of the official goddess and links it to popular Sumerian animism and older beliefs centered on En-lil’s temple.

The passage contrasts the official Istar with the black Istar, a witchcraft-associated parody or caricature of the state cult.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9095-9177 confidence: medium

The author describes a Semitic tendency for the goddess to disappear or become a colorless counterpart, while a deity absorbs female and male principles; Istar becomes a god in Southern Arabia, is identified with Chemosh in Moab, and in Assyria is armed with falchion and bow.

The passage explicitly describes a deity absorbing female as well as male principles and standing alone and unmated.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9179-9240 confidence: medium

Gods are described as born, able to die, marrying, begetting children, and needing meat and drink; the divine world is a counterpart of the human world.

The passage says the world of the gods duplicates the human world, including marriage, children, food, court, servants, armies, and wars.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9410-9498 confidence: medium

The passage describes these beings as identified with gods in creative power, as successive thoughts of the creator comparable to Gnostic aeons, and as transformed into male and female principles exhibited in world government or creation.

Sumerian divine or superhuman beings are described as transformed into male and female principles exhibited in world government or creation.
read in the book →
The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9743-9832 confidence: high

Ea is author of Babylonian writing and civilization; Aṡari is Ea’s son, interpreter, benefactor of man, and raiser of the dead; Eridu’s theology concerns the living; Ea is creator and instructor, giver of spells and remedies, while En-lil appears as destroyer of mankind.

The passage contrasts En-lil of Nippur as destroyer of mankind with Ea as creator and instructor.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 14612-14720 confidence: medium

Sahu-Ra is shown as two figures with the crowns of Lower and Upper Egypt before a standard bearing Set and Horus as emblems; Set has his usual animal and Horus an uraeus serpent and another symbol.

Sahu-Ra is shown as two figures with the crowns of Lower and Upper Egypt before a standard carrying Set and Horus as paired regional emblems.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15613-15709 confidence: low

Hadad absorbs Meri/Mermer; Gubára becomes Hadad's wife and is identified with Sala and Ashêrah/Asirtum; Hadad is lord of the mountain and Asratum lady of the plain.

Hadad is called lord of the mountain while Asratum/Ashêrah is called lady of the plain.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15711-15818 confidence: medium

The note gives cases of divine identifications and gendered names: Tispak with Istar, Iskhara as another name of Istar and as a male deity with a wife, and king Nana with lady Nana.

The passage gives examples of divine names or figures identified across male and female forms, including Iskhara as a male deity and Nana as king and lady.
read in the book →
The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15920-16031 confidence: medium

Lillum/Lil and Zi are cited as “mother-father” of En-lil or of En-lil and Nin-lil; the passage states that the creative principle was both female and male.

The passage describes Lillum/Lil and Zi as “mother-father” and states that the creative principle was both female and male.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1176-1245 confidence: high

Primitive principalities became unified into Upper and Lower Egypt; finds at Nekhen include vases dedicated by king Besh in a year of conquering Northern Egypt, while a Palermo stela lists apparent northern kings.

The passage repeatedly frames Egypt through Upper and Lower Egypt, the title lord of the two lands, and the twofold crown.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1329-1415 confidence: medium

The passage identifies old Egyptian beliefs in the divinity of brute beasts and the divinity of man, says they were incompatible, and says later Egyptians coordinated them.

The passage identifies two old Egyptian beliefs, the divinity of brute beasts and the divinity of man, and says later Egyptians coordinated them despite incompatibility.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1589-1669 confidence: high

The Ka is prominent in Old Empire royal names and temple art; Horus and Nile-gods present Amon-hotep III's Ka and infant prince to the god of Thebes, Amon-hotep III offers to his own double, and the king and Ka may stand side by side or the Ka may appear like a standard.

The king and his Ka are described as separated from one another and set side by side, with the Ka sometimes becoming a standard-like symbol.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1733-1811 confidence: high

The author says early Sumerian Babylonians held a belief almost the same as the Egyptian Ka; everything had a Zi or “double,” gods also had Zi, and the god's Zi rather than the god himself was primarily worshipped.

The passage states that everything had a Zi or double in Babylonia, closely matching the Egyptian Ka, and that gods, men, and things possessed such a double.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 1986-2073 confidence: medium

Divine intelligence seeks to raise and purify the soul, while flesh wages war against it and tries to pull the soul down.

The passage opposes divine intelligence, which raises and purifies, to flesh, which drags the soul downward.
read in the book →
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: high

The author says the legend’s present form is Ptolemaic, probably preserves conquest echoes, and has been combined with the Horus-Set myth cycle; a Third Dynasty king has crowned Horus and Set emblems, interpreted as South and North.

The passage describes an eternal struggle between Horus son of Isis and his twin brother Set, then relates Horus and Set to the South and North and to the kingdoms of Upper and Lower Egypt.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2240-2329 confidence: high

Mut retained the vulture form; royal titulary paired Uazit's serpent with the north and Nekheb's vulture and southern plant with the south; Nekheb is mistress of the south and mummified Horus its lord.

Royal titulary uses paired territorial emblems: Uazit's serpent for the north and Nekheb's vulture for the south.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2331-2415 confidence: high

Tum is given an origin in Nu, the primeval abyss of waters; Shu and Tefnut emanate from him, represent air, are pictured as twin lions supporting the sun, and Shu raises and sustains the sky while Tefnut is the north wind.

Shu and Tefnut are twin siblings and the Ennead proceeds by pairs; the Babylonian comparison also emphasizes generation by pairs.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2331-2415 confidence: medium

The Ennead is said to answer the origin of the world through the model of human birth; the creator must be father and mother, but Tum has no assigned wife, so father and mother are one in him.

Tum is said to have no assigned wife and to contain father and mother in himself; the passage compares this to wifeless Semitic supreme gods.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 2417-2503 confidence: high

The Ennead introduced identification of gods and loss of individuality; Heliopolitan priests made recognized deities successive phases of the local god; other centres formed Enneads with the local god assimilated to Tum and transformed into a sun-god form.

The passage says the Ennead system identified gods with one another, assimilated local gods to Tum, and created dual personalities that melted into one.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 268-355 confidence: high

Zoroastrianism is described as dividing the world between a god of good and a god of evil, with the evil god stronger under the present dispensation.

Zoroastrianism is described as dividing the world between a god of good and a god of evil.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3123-3195 confidence: medium

Thoth is described as god of Hermopolis, patron of writing and books, inventor of hieroglyphs, and as Dehuti or Zehuti, interpreted as “he who belongs to the ibis”; his human body is treated as evidence that he was attached to the ibis rather than originally the ibis.

Thoth’s bird head with human body, the contrast between human-form temple gods and animal incarnations, and the joining of fetishism with anthropomorphism all support a divine human-animal duality pattern.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3197-3282 confidence: high

Winged bulls and cherubim are said to be composite creatures from Babylonia; Babylonian cosmogony is summarized as a contest of light/order against darkness/chaos, with Tiamat's brood as mismatched composite beings.

The Babylonian cosmogony is described as resting on a contest between light and darkness, order and chaos, with final victory of the gods of light.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3197-3282 confidence: medium

Tiamat's brood are demons and enemies of Bel-Merodach; the good cherub protects the pious, the human-headed winged bull defends approaches, and scorpion-bodied men guard gateways of the sun.

The passage says composite guardians under the gods' orders oppose evil composite demons from the brood of chaos.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3478-3566 confidence: medium

Nut is wife of Seb as sky is wedded to earth; she is linked with Nu and the Nile and represented sitting in the sycamore pouring water of life on the hands of a soul at the tree's foot.

Nut is wife of Seb and is wedded to him as sky is wedded to earth.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3568-3633 confidence: high

Nu is the second member of the Hermopolitan Ennead; Maspero says it was modelled on Heliopolis, and its divinities are described as abstract.

Nu and Nut, followed by Ḥeḥui/Ḥeḥet, Kek/Keket, and Nini/Ninit, are presented as male-female paired abstractions in the Hermopolitan scheme.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3635-3720 confidence: high

Set/Sut is called the twin-brother and enemy of Osiris and a desert representative; Ânuqet is Sati’s companion and has a non-Egyptian feather-fringed cap compared with the head-dress of Bes, the Zakkal, and Babylonian king Merodach-nadin-akhi, indicating an Asiatic characteristic.

Set/Sut is described as the twin-brother and enemy of Osiris.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3927-4015 confidence: high

Sekhet/Bast is described with lion or cat head, savage/mild aspects, cat introduction and sacredness, cat preservation in house fires, Nile cat honor, and Bubastis sanctuary.

Sekhet/Bast is described with lion and cat forms and explicitly contrasted as savage and mild.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3927-4015 confidence: high

Atthar is said to be borrowed from Babylonian Istar; Istar is described as morning/evening stars, male and female, male in South Arabia and Moab, goddess of love and war in Babylonia, and Ashtoreth of Canaan.

Istar is described as originally the morning and evening stars and as at once male and female.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4102-4185 confidence: high

One account has Horus victorious and seated on his father’s throne; another has Thoth arbitrate and divide Egypt, giving the south to Horus and the north to Set.

The Horus-Set struggle ends either with Horus’s victory or with Thoth arbitrating and dividing Egypt into southern and northern portions.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4187-4263 confidence: medium

The author says the Osiris story mixes elements: Horus the younger is identified with Horus the elder; good-versus-evil war is confounded with historical conflict; Osiris receives solar theology as son of Ra; Anubis and Nephthys are repositioned in relation to Osiris and Set.

The passage states that an everlasting war between good and evil was confounded with war between Pharaonic Egyptians and an older population.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4350-4437 confidence: medium

Osiris is a mummified man like Ptaḥ and brother/enemy of Set; Set later becomes an impersonation of evil and is identified with Apophis, the serpent of wickedness opposed by the sun-god.

Osiris is brother and enemy of Set; Horus and Set are described as hostile brethren associated with south and north.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4350-4437 confidence: medium

Osiris is the sun-god after setting in the west and passing to the dead; he stands to Anher as the mummified hawk to the Horus-hawk, the same deity in living-city and dead-city forms.

Osiris and Anher are described as the same deity under different forms, one presiding over the city and the other over its burying-ground.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4439-4529 confidence: high

Thinite monuments present Set as twin-brother of Horus and representative of the north; a king called the uniter of the two sceptres places the Horus-hawk and Set animal above his name.

Set is described as Horus's twin-brother and as representing the north against the south; paired Horus and Set animal emblems appear in royal context.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 4439-4529 confidence: medium

Thinite monuments present Set as twin-brother of Horus and representative of the north; a king called the uniter of the two sceptres places the Horus-hawk and Set animal above his name.

A king called the uniter of the two sceptres places the Horus-hawk and animal of Set above his name.
read in the book →
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

One chapter confines the Ka to the dark tomb with its body; another depicts the soul flying on bird wings, sitting in a tree, or perching by flowing water.

The passage explicitly contrasts the Ka confined in the tomb with the soul flying, sitting in a tree, or perching by water.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 6129-6206 confidence: medium

The passage defines the triad as divine father, wife, and son, links it with human family and creation by generation, suggests a Heliopolitan and solar origin, identifies Tum, Khepera, and Ra as three forms of one god, and discusses divine essence, names, eternal generation, solar pantheism, and the ka.

The ka is described as distinguishable from the person to which it belonged, identical with it as a double, and independently existing.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 755-842 confidence: medium

The passage says Egyptian religion had at least three underlying types of belief and practice, two African and a third Asiatic, perhaps Babylonian, resulting in divergences in religious conceptions, rites, and ceremonies.

The passage states that Egyptian religion had at least three types of belief and practice corresponding to three peoples, with divergences in rites and conceptions.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 844-932 confidence: high

Mummification preserves the intact body, while secondary burial exposes the body to beasts and birds; the latter is linked to belief in a shadowy, breath-like ghost that survives while the body returns to earth.

The Ba and the mummy are presented as coexisting but contradictory afterlife conceptions left unreconciled by the official cult.
read in the book →
The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 844-932 confidence: medium

Egyptian religion is characterized as lacking a comprehensive philosophical system and as a loose accumulation of inherited beliefs and practices whose contradictions were ignored.

The passage repeatedly states that Egyptian religion retained heterogeneous older and newer beliefs without fusing them into a coherent whole.
read in the book →

taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer B 2 / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 2669-2820 confidence: medium

Yen Hui proposes gravity, dispassion, energy, and singleness of purpose. Confucius rejects the plan, saying self-display and obtrusion will fail before the Prince and leave Yen Hui outwardly right but inwardly wrong.

Yen Hui describes himself as inwardly straight and outwardly crooked, and Confucius has just contrasted outward rightness with inward wrongness.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer B 2 / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 2989-3119 confidence: medium

The speaker has received orders, drunk iced water, feels hot inside, and fears punishment from within and without.

The passage repeatedly frames conduct through pairs: inward and outward punishment, Destiny and Duty, child and parents, subject and sovereign, joy and sorrow, life and death, good-will and ill-will, and indulgence versus restraint.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 481. / CHAPTER XL / K 2 / CHAPTER XII.; lines 6586-6742 confidence: medium

“By converging to One, all things may be accomplished.”

The passage says all things may be accomplished by converging to One, urges recognition of unlike as like and no distinctions, and says all things are One.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 481. / CHAPTER XL / K 2 / CHAPTER XII.; lines 6586-6742 confidence: high

The realized person rejects wealth and fame, casts away valuables, is even-minded toward fortune, and knows all things are One and life and death are phases.

The perfected person’s glory is to know that life and death are phases of the same existence.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CAP. XII / CHAPTER XIII. / M 2 / CHAPTER XIV.; lines 8286-8441 confidence: medium

Perfect music proceeds through human standard, divine lines, five virtues, and spontaneity; the four seasons and creation come into accord; Yin and Yang harmonize; spring breath and thunder rouse the listener, who is afraid.

The music blends seasons, accords creation, harmonizes Yin and Yang, and leaves celestial and dark powers in their places.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CAP. XII / CHAPTER XIII. / M 2 / CHAPTER XIV.; lines 8587-8739 confidence: medium

Confucius is silent for three days after visiting Lao Tzu; when asked about admonishing him, he says he saw a Dragon with cosmic qualities and could not admonish Lao Tzu.

Confucius describes Lao Tzu through a Dragon image that rides heavenly clouds and nourishes two Principles of Creation; Tzu Kung expands this into dragon-power and universal movement.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI.; lines 15463-15620 confidence: medium

Wood friction produces fire; metal melts in fire; inharmonious Positive and Negative principles disturb heaven and earth with thunder, rain, lightning, scorched trees, and fear of collapse.

The passage links the inharmonious operation of Positive and Negative principles with disturbance of heaven and earth and with inner conflict that consumes harmony.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CHAPTER XXVII.; lines 15906-16065 confidence: high

“Without language, contraries are identical.” The section also discusses language as expressed, unexpressed, spoken, and unspoken.

The passage says positive and negative are embraced in One, contraries are identical without language, and right and wrong are treated as human namings.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 1609-1761 confidence: high

Chapter II is titled The Identity of Contraries; the argument mentions contraries, subjective and objective identity, and distinctions merged in One.

The chapter title and argument identify contraries as the topic and state that distinctions are merged in One; later the discourse contrasts whole and partial knowledge and speech.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 1763-1927 confidence: high

Tao is said to be obscured by want of grasp and speech by worldly gloss; Confucian and Mihist schools are described as affirming what the other denies and denying what the other affirms; reconciliation must occur by the light of nature.

The passage repeatedly treats affirmative and negative, subjective and objective, and positive and negative as mutually dependent or ultimately blended.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 1929-2086 confidence: high

Viewed from the standpoint of Tao, paired things are identical; separation, construction, and destruction are brought together into One.

The passage explicitly treats named oppositions as identical from the standpoint of Tao and describes the Sage as regarding contraries as identical.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 1929-2086 confidence: medium

Ancient knowledge reaches to a period before matter; later stages include unconditioned matter, conditioned matter without contraries, and finally contraries, after which Tao declines and individual bias arises.

The passage describes stages before matter and before contraries, followed by the appearance of contraries and the decline of Tao.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2088-2241 confidence: high

The speaker reasons from existence to non-existence and to a time before nothing, then doubts whether his own words have really been uttered.

The passage juxtaposes existence and non-existence, reverses greatness and smallness and age and youth, says all are One, and states that the true Sage aims at the annihilation of contraries.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2088-2241 confidence: medium

"There is nothing under the canopy of heaven greater than the tip of an autumn spikelet... A vast mountain is a small thing... P'eng Tsu himself died young... I, and everything therein, are One."

The passage presents the spikelet as unsurpassed in greatness, the mountain as small, the infant as greatest in age, and P'eng Tsu as young.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2243-2391 confidence: high

Humans, eels, and monkeys are compared through damp places and trees, followed by the question of whose habitat is absolutely right.

The passage repeatedly contrasts habitats, foods, mating, beauty, virtue, and positive and negative, and denies that an absolute standard can be clearly known.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2243-2391 confidence: medium

Chang Wu Tzu says the Yellow Emperor doubted such points, uses the images of expecting an egg to crow and a cross-bow to produce broiled duck, then describes the Sage as seated by sun and moon, holding the universe, blending everything into one whole, ignoring rank, and surviving vast time.

The Sage blends everything into one harmonious whole, rejects the confusion of this and that, and maintains unity through the revolutions of ten thousand years.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2393-2488 confidence: high

God or the Infinite Absolute is described as the infinity where contraries blend into One; the hearer is told to pass into the realm of the Infinite and rest there; distinctions are said to be obliterated and merged in One.

Contraries and distinctions such as positive and negative, right and wrong, this and that are described as blending, being obliterated, and merging in One.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER I. / B.C. 1766. / B 2 / CHAPTER II.; lines 2393-2488 confidence: medium

Chuang Tzu dreams he is a butterfly, wakes as himself, and says he does not know whether he was a man dreaming of being a butterfly or is a butterfly dreaming of being a man; the passage names the transition Metempsychosis.

Chuang Tzu dreams he is a butterfly and later cannot decide between the identities of man dreaming butterfly and butterfly dreaming man.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 5918-6083 confidence: high

Great joy and sorrow are related to positive and negative poles; disturbed equilibrium interrupts the four seasons, heat-cold balance, and human physical well-being. A note identifies the poles with male and female principles from the Great Monad.

The passage links positive and negative poles with human emotion, seasonal order, and the balance of heat and cold.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 6085-6240 confidence: medium

Lao Tzu says the Yellow Emperor first caused charity and duty to interfere with natural goodness; Yao and Shun exhaust themselves with welfare and laws; Yao confines Huan Tou on Mount Tsung, relocates San-miao to San-wei, and banishes the Minister of Works to Yu Island. A note links these words to the Shu Ching.

The passage links imposed charity, duty, laws, moral categories, rival schools, and torture with unrest, corruption, and general confusion; an editorial note states that good cannot exist without its correlative evil.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 6243-6406 confidence: high

Kuang Ch'eng Tzu says to cherish the inner, shut off the outer, that much knowledge is a curse, and describes the abode of Great Light, gate of Profound Mystery, positive and negative Powers, and their relation to heaven and earth.

The passage describes positive and negative Powers as sources linked to Great Light and Profound Mystery, controllers of heaven and earth, each containing the other.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII.; lines 19141-19300 confidence: medium

P'eng Meng, T'ien P'ien, and Shen Tao are said to be enthusiastic followers of Tao; their criterion is the identity of all things, illustrated by sky, earth, and Tao having different capacities.

P'eng Meng's tutor says those of old who knew Tao reached the point where positive and negative ceased to exist; the text also discusses the identity of all things.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII.; lines 19302-19484 confidence: medium

The Tao of the ancients is described through silence, formlessness, change, impermanence, life and death, heaven and earth blended in one, the soul departing to an unknown place, and all things going in turn without return.

The ancient Tao is described by life and death, heaven and earth blended in one, impermanence, and the soul's departure into an unknown destination.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXVIII. / CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII.; lines 18443-18608 confidence: medium

External punishments are by metal and wood; internal punishments are by anxiety, remorse, and emotional conflict; only the pure and perfect man avoids both.

The passage contrasts external punishment by metal and wood with internal punishment by anxiety, remorse, and emotional conflict.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 3851-4015 confidence: high

The passage says knowing God and Man is attainment; God is a spontaneous self-existing principle, and the divine finds expression in Man, who emanates from God.

The passage distinguishes God and Man while also stating that the divine is expressed in the human and questioning whether the divine may be human or the human divine.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4017-4175 confidence: medium

For the pure men, what was cared for and not cared for could be reduced to one; in one they were of God, in what was not one they were of Man, and no conflict arose between human and divine.

The passage distinguishes God and Man, one and not-one, yet says no conflict ensued between the human and divine in the pure man.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER X. / B.C. 481. / CHAPTER XL / K 2; lines 6459-6583 confidence: high

The passage distinguishes the Tao of God, made of inaction and compliance and called fundamental, from the Tao of man, made of action and entanglement and called accidental.

The text explicitly contrasts the Tao of God with the Tao of man, assigning inaction/compliance to one and action/entanglement to the other.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIII. / M 2 / CHAPTER XIV. / CHAPTER XV.; lines 8810-8972 confidence: high

The Sage’s birth is called the will of God and his death a modification of existence; in repose he shares Yin passivity and in action Yang energy.

The Sage is said to share the passivity of Yin in repose and the energy of Yang in action.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12318-12482 confidence: medium

All things are said to be One; animation and corruption transform into each other, the world is permeated by a single vital fluid, and sages venerate One.

The passage says all things are One and that animation and corruption transform into one another within a single vital fluid.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12484-12655 confidence: medium

Human intellect cannot reach the root; Tao is present in the six cardinal points and an autumn spikelet; things rise and fall without total perishing; Yin and Yang and the seasons keep order; the root gives a glimpse of God.

Lao Tzu says light is born of darkness, classification of formlessness, and existence of non-existence; the passage also presents Yin and Yang as ordered paired principles.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12657-12823 confidence: high

Chuang Tzu cites Huo asking a market manager about pig fatness; the test is made in unlikely parts. He concludes that nothing escapes Tao and that whole, entire, and all share the purport One.

The passage equates whole, entire, and all as One, and says Tao causes pairs such as fullness and emptiness or beginning and end without being either.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 13003-13066 confidence: medium

Instruction to modify only externally, remain internally constant, and reconcile divergence by not admitting division.

The passage contrasts external and internal, modification and non-modification, and asks how divergence is reconciled, answering by not admitting division.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL; lines 11672-11842 confidence: medium

Tzu Fang describes his tutor as “perfect,” “in appearance, a man; in reality, God,” and says that by a mere look he corrects those without Tao.

Tung Kuo Shun Tzu is described as human in appearance but divine in reality, unconditioned yet accommodating the conditioned; the sun analogy also opposes existence and non-existence.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL; lines 11844-12016 confidence: high

Lao Tzu describes passive Negative and active Positive principles, their interaction producing harmony and all things, an unseen possible First Cause, and the sequences of darkness/light, days/months, life/death, and beginning/end.

Lao Tzu describes passive Negative and active Positive principles, heaven and earth, darkness and light, and the sequence of life and death and beginning and end.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13390-13553 confidence: high

"There is no weapon so deadly as man's will. Excalibur is second to it"; Nature is called the most powerful bandit, but injury is attributed to man's own heart.

The passage identifies existence and non-existence, life and death, and Non-Existence and Nothing as One; it also notes the Positive and Negative principles in a translator gloss.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13555-13727 confidence: high

Spontaneous emotion is called virtue passive, and emotion not evoked by the external is called virtue active; their names are antagonistic but essentially accord.

The passage contrasts spontaneous and externally evoked emotion, the Sage's devotion to the natural, and the Perfect Man's relation to both natural and artificial.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13729-13759 confidence: medium

The passage says that external rather than internal anger is anger proceeding from not-anger, and external rather than internal actions are actions proceeding from inaction.

The passage formulates a paradox in which actions can proceed from inaction and advises doing only what one cannot help doing.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 14761-14923 confidence: medium

Yung Cheng Shih says: 'Take away days, and there would be no years. No inside, no outside.'

Yung Cheng Shih's statement negates temporal division between days and years and spatial division between inside and outside.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 15095-15257 confidence: medium

At sixty, Chu Poh Yu changes his opinions, now regarding previous right as wrong, and the passage asks whether today's right may also be wrong.

Chu Poh Yu's change of opinion at sixty is used to question whether present right may later prove wrong, followed by a reflection on known and unknown knowledge.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 15259-15421 confidence: high

Seasons have beginnings and ends; generations change; good and evil fortune alternate.

The passage describes alternating seasons, generations, fortune, Positive and Negative principles, and paired states such as peril and safety or collection and dispersion.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 15259-15421 confidence: medium

Shao Chih says Chi Chên taught Chance and Chieh Tzu taught Predestination, and asks which school was right.

Chance and Predestination are presented as two opposing doctrines, but both are rejected because they refer to the conditioned.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 13762-13926 confidence: medium

Hsii says he came to sympathize with the Prince's soul and body; he says the Prince oppresses the population for sensualities, while the soul loves harmony and disorder is disease.

Hsii explicitly speaks of the Prince's soul and body, says the soul loves harmony and hates disorder, and calls disorder a disease.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 14450-14610 confidence: medium

Tzu Chi ranges his eight sons before him, summons Chiu Fang Yin for physiognomic examination, and Chiu says K'un will be fortunate by eating at a prince's table.

K'un is predicted to be fortunate because he will eat at a prince's table, yet the event is fulfilled only after capture, amputation, sale, and service.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 14612-14758 confidence: medium

The passage says to leave wisdom to ants, seek what fishes desire, contemplate internal workings, and trust natural development without imposing the artificial on the natural; life and death may be gain or loss according to circumstances.

Life and death may each be gain or loss; poisonous drugs may become remedies; defeat may be followed by rally.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXVI. / CHAPTER XXVII. / CHAPTER XXVIII. / CHAPTER XXIX.; lines 17295-17462 confidence: high

Wu Yoh quotes counsel to avoid being either mean or superior, revert to the natural self, abide by heaven, view straight and crooked from the infinite, hold to the magic circle where positives and negatives converge, and walk in the way of Tao.

Wu Yoh advises viewing straight and crooked from the standpoint of the infinite and holding to a magic circle where positives and negatives converge.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII. / INDEX; lines 19592-19993 confidence: high

Entries include 'Affirmative and Negative,' 'Alternation theory,' 'Correlatives,' 'Discord and accord,' and 'Diversity.'

The index groups or lists several paired-relation concepts: affirmative and negative, alternation theory, correlatives, discord and accord, and diversity.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII. / INDEX; lines 20399-20753 confidence: medium

The index includes metempsychosis, no-beginning, non-existence, nothing as an existence, positive and negative, Like and Unlike, ONE as all things, mind, and mirror.

The index includes headings for Like and Unlike, Positive and Negative, ONE as all things, non-existence, and nothing as an existence.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII. / INDEX; lines 20755-21074 confidence: medium

“Shadow, Afraid of his”; “Shadow, Man and his”; “Umbra and Penumbra.”

The index groups several shadow-related entries: a shadow afraid of his own shadow, a man and his shadow, and Umbra and Penumbra.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII. / INDEX; lines 21076-21219 confidence: medium

“Yin and Yang, The, 82, 120, 126, 177, 192, 201, 280.”

The index explicitly includes “Yin and Yang” with several page references.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 3385-3520 confidence: high

Confucius distinguishes the standpoint of difference from the standpoint of sameness, gives examples of separated things or places, says all things are one from sameness, and applies this to Wang T'ai's disregard of sensory discrepancies and bodily loss.

Confucius contrasts difference and sameness, gives paired examples, and says that from the point of view of sameness all things are one.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 3522-3660 confidence: medium

No-toes goes to Lao Tzu and questions whether Confucius is a sage; he says Confucius seeks dialectical reputation, which real sages see as criminal fetters; Lao Tzu proposes release through continuity of life and death and identity of can and cannot; No-toes says release is impossible because Confucius has been punished by God.

No-toes calls Confucius's dialectical reputation criminal fetters, and Lao Tzu proposes release through continuity of life and death and identity of can and cannot.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 3662-3804 confidence: high

Confucius lists paired conditions including life/death and existence/non-existence and says they revolve upon “the changing wheel of Destiny”; he advises inner harmony and swimming with the tide.

Confucius lists paired states such as life/death and existence/non-existence as revolving on a changing wheel of Destiny and advises not letting them disturb inner harmony.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 3662-3804 confidence: medium

The text says virtue should prevail and outward form be forgotten; the truly wise make no plans, do not separate, want and sell nothing, feed on the divine, wear human forms, and lack human passions.

The truly wise are described as wearing human forms without human passions, having no place for positives and negatives, and receiving expression and form from Tao and God.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 3806-3848 confidence: medium

Chuang Tzu says a man without passions does not permit good and evil to disturb his internal economy, falls in with whatever happens, and does not add to mortality.

The ideal person is described twice as not permitting good and evil to disturb his internal economy.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / H 2; lines 5332-5403 confidence: medium

“Their deaths were not the same, but the injury to their lives and natures was in each case the same.”

Deaths judged noble or low are treated as the same with respect to injury to life and nature, and Robber Che and Poh I are explicitly equated in that respect.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI. / O 2; lines 9042-9189 confidence: high

Primeval man enjoyed tranquillity; Positive and Negative principles were united; spiritual beings gave no trouble; seasons were ordered; death was unknown; knowledge was unused.

The passage presents a primeval state where Positive and Negative principles are peacefully united, the four seasons proceed in order, death is unknown, and all things are One.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XL / K 2 / CHAPTER XII. / CAP. XII; lines 7439-7464 confidence: medium

The passage describes stuffing the inside with likes, dislikes, sounds, and colours, and surrounding the outside with fur caps, feather hats, tablets, and sashes, producing an inside/outside contrast.

The passage explicitly contrasts what is inside the person with what surrounds the outside.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 10275-10374 confidence: medium

Lieh Tzu, traveling and eating by the roadside, sees an old skull, points at it with a blade of grass, and says that only they know there is no such thing as life or death.

Lieh Tzu tells the skull that there is no fixed life or death and asks whether death may be life and life death.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 9333-9487 confidence: high

The Spirit of the Ocean replies that greatness and smallness are relational; the infinitesimal and colossal belong to different extensions of small and great, and both small and great things must possess form.

The passage repeatedly treats great/small, value/worthlessness, existence/non-existence, east/west, and good/evil as relational or convertible categories rather than fixed absolutes.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 9489-9638 confidence: high

The passage rejects right without wrong, good government without misrule, heaven without earth, and the negative principle without the positive.

The passage explicitly pairs right with wrong, good government with misrule, heaven with earth, and negative with positive, and later treats value and worthlessness as shifting correlatives.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 9961-10120 confidence: medium

The chapter asks whether perfect happiness exists and lists conventional objects of esteem and enjoyment: wealth, rank, old age, goodness, comfort, rich food, fine clothes, beauty, and music.

The passage contrasts worldly goods and pleasures with the claim that true pleasure is in inaction, and frames perfect happiness and renown through absence and the relation of positive and negative.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer Chuang Tzŭ: Mystic, Moralist, and Social Reformer / TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS,; lines 279-431 confidence: high

“The weak overcomes the strong, the soft overcomes the hard”; “The softest things in the world override the hardest”; “That which has no substance enters where there is no fissure.”

The passage repeatedly contrasts weak/strong and soft/hard and states that the weak or soft overcomes the strong or hard.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer K 2 / CHAPTER XII. / CAP. XII / CHAPTER XIII.; lines 7467-7615 confidence: medium

Those enjoying the happiness of God fulfill divine functions when born, undergo physical change when they die, act through Negative in repose and Positive in motion, and are unharmed by material or spiritual things.

Those enjoying the happiness of God are said to exert the Negative in repose and wield the Positive in motion; their motion and repose are further linked with heaven and earth.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer K 2 / CHAPTER XII. / CAP. XII / CHAPTER XIII.; lines 7617-7742 confidence: high

The passage contrasts rulers and ruled: shared inaction or shared action collapses their relation; rulers must practice inaction, and the ruled must practice action for the empire.

The passage repeatedly uses paired contrasts: action and inaction, rulers and ruled, essential and accidental, root and tip, heaven and earth, and seasonal precedence.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer M 2 / CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI.; lines 9011-9040 confidence: medium

The ancients, cultivating Tao, beget knowledge out of repose; when knowledge is born it is not applied to any purpose, and out of knowledge they beget repose.

Knowledge and repose are paired and described as mutually producing one another, leading to harmony and order.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11038-11195 confidence: high

Chuang Tzu travels over a mountain, sees a huge tree covered with foliage, and learns from a woodsman that it is not taken because it is of no use.

The useless tree survives while the useless goose dies, prompting a teaching that refuses either fixed horn of the dilemma and turns toward Tao.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11038-11195 confidence: high

Chuang Tzu lists worldly paired conditions—union/separation, completion/destruction, purity/oppression, honour/disparagement, doing/undoing—and says a fixed point exists only in the domain of Tao.

Chuang Tzu lists paired opposites such as union/separation and completion/destruction, then says a fixed point is found only in the domain of Tao.
read in the book →
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 says Chuang Tzu has an element of antinomianism and cites: "good and evil are the same" and "take no heed of time, nor of right and wrong."

The passage associates the sage with the claim that good and evil are the same and cites a teaching that disregards right and wrong.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 1123-1187 confidence: medium

The passage describes ideal/mystical and actual/practical views diverging until the practical gains security and the mystical becomes cold-shouldered, suspected, heterodox, or persecuted.

The passage repeatedly contrasts ideal/mystical with actual/practical tendencies and maps this opposition onto Taoist and Confucian as well as Platonic and Aristotelian traditions.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 786-865 confidence: high

For the sage, ordinary life tied to reputation, action, and selfhood is negated; distinctions such as subjective and objective disappear from the standpoint of Tao, where all things are one.

The passage repeatedly states that from Tao all things are one, that subjective/objective and positive/negative distinctions blend, and that opposed categories such as construction/destruction and life/death are identical.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 786-865 confidence: medium

For the sage, ordinary life tied to reputation, action, and selfhood is negated; distinctions such as subjective and objective disappear from the standpoint of Tao, where all things are one.

The passage says the sage sees the many disappearing in the One and compares this with the contrast between the way of truth and the way of error in Parmenidean and Eleatic thought.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 867-949 confidence: high

The passage states, "All is One," joins whole/not whole and harmonious/discordant, says "Out of all comes one: out of one all," and lists divine opposites such as day-night and winter-summer.

The passage repeatedly joins opposed terms and states that out of all comes one and out of one comes all.
read in the book →
Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 951-1037 confidence: medium

“The true sage takes his refuge in God, and learns that there is no distinction between subject and object. This is the very axis of Tao”; the passage then states that abstraction from self is the road to Tao.

The true sage learns that subject and object are not distinct; the passage also says One and not One are One, and God and Man are One for those who have attained Tao.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BK. X. BRIEF NOTICES OF THE DIFFERENT BOOKS. I4I / Book X. AAU KAIEH. / Book XI. 3Ar Yb. / BK. XII, BRIEF NOTICES OF THE DIFFERENT BOOKS. 143; lines 7871-7934 confidence: medium

The first two characters of the book are used as its name, “Heaven and Earth”; these are treated as Great Powers whose silent, effective, spontaneous influence provides a rule and pattern for governors.

The book title pairs Heaven and Earth and explains them as Great Powers whose influences extend broadly.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BK. XII, BRIEF NOTICES OF THE DIFFERENT BOOKS. 143 / Book XIII. TuHren TAo. / BK. XIV. BRIEF NOTICES OF THE DIFFERENT BOOKS. I45 / Book XIV. THIEN YUN.; lines 7986-8024 confidence: medium

The notice says the title requires translation as the “Revolution of Heaven” because of the contrast between the movement of the heavens and the resting of the earth, but adds that this idea does not largely enter the book’s subject matter.

The title is interpreted through an explicit contrast between the movement of the heavens and the resting of the earth.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BK. XXXII. BRIEF NOTICES OF THE DIFFERENT BOOKS. I61 / Book XXXII. Turen HsiA. / PT.I., SECT.1. THE WRITINGS OF KWANG-8ZE., 165 / PT. I,SECT.I1. THE WRITINGS OF KWANG-8ZE. 167; lines 8977-9066 confidence: high

A quail beside a marsh laughs at the phang, says its own short flight among brushwood is the perfection of flying, and the passage says this shows the difference between small and great.

The quail laughs at the phang, contrasting its own low, local flight with the phang’s vast journey; the passage explicitly says this shows the difference between the small and the great.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BK.IV, BRIEF NOTICES OF THE DIFFERENT BOOKS, I31 / Book IV. ZAN KIEN SHIH. / Book V. TEH KauUNG FO. / Book VI. TA 3unG SHIH.; lines 7471-7486 confidence: high

“There are in man two elements ;—the Heavenly or Taoistic, and the human.”

The passage explicitly divides the human being into two elements: the Heavenly or Taoistic and the human.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BOOK i. / Part I. Sxgction If. / PT. I. SECT.11. THE WRITINGS OF KWANG-8ZE, 179 / PT.I. SECT... THE WRITINGS OF KWANG-8ZE. 181; lines 9575-9666 confidence: high

The passage asks how Tao and speech can be obscured to produce True and False or Right and Wrong, and says Tao is not absent while speech is not inherently inappropriate.

The passage repeatedly pairs True and False, Right and Wrong, that and this, life and death, and affirmation and denial, and states that opposed views produce each other.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BOOK V. / Part I. Serctrion V. / PT, I. SECT.V. THE WRITINGS OF KWANG-8ZE. 225 / PT. 1, SECT. V. THE WRITINGS OF KWANG-8ZE. 229; lines 11681-11765 confidence: high

Lao Tan asks why Khung Zit was not led to see the unity of life and death and admissible and inadmissible as one category so as to be freed from fetters; Toeless answers that it is Heaven’s punishment and cannot be freed.

Lao Tan proposes seeing life and death as unified and admissible and inadmissible as one category in order to free Khung Zit from fetters.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book VII. Vine Ti Wana. / BK. VII. BRIEF NOTICES OF THE DIFFERENT BOOKS. 137 / Book VIII. PHIEN MAv. / BK. VIII. BRIEF NOTICES OF THE DIFFERENT BOOKS. 139; lines 7683-7728 confidence: medium

Prior to Shun, the world is described as being in paradisiacal innocence and simplicity under the Tao, without consideration of right and wrong, with people passively allowing their nature quiet development.

The passage describes an earlier world under the Tao, without concern for right and wrong, where people allowed their nature quiet development.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book VII. Vine Ti Wana. / BK. VII. BRIEF NOTICES OF THE DIFFERENT BOOKS. 137 / Book VIII. PHIEN MAv. / BK. VIII. BRIEF NOTICES OF THE DIFFERENT BOOKS. 139; lines 7683-7728 confidence: medium

Po-i is described as dying of hunger rather than acknowledging the dynasty of Kau; robber Shih is described as a brigand leader who came to an untimely end; the author sees nothing to choose between them.

Po-i and robber Shih are juxtaposed, and the notice says the author sees nothing to choose between them.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book X. AAU KAIEH. / Book XI. 3Ar Yb. / BK. XII, BRIEF NOTICES OF THE DIFFERENT BOOKS. 143 / Book XIII. TuHren TAo.; lines 7937-7964 confidence: medium

Rulers attain the same way in government, sages attain it in teachings, and government and doctrine reach corresponding perfection.

The notice pairs rulers and sages, government and doctrine, and the joy of Heaven and the joy of Men as corresponding realizations of the same way.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) BOOK XVI. / Part II. Sxctrion IX. / PT. U.SECT.X. THE WRITINGS OF KWANG-8ZE. 375 / PT, I, SECT. X. THE WRITINGS OF KWANG-8ZE. 379; lines 18231-18313 confidence: high

Zo of the Northern Sea replies that in the light of the Tao things are neither noble nor mean; in themselves each thing esteems itself, and common opinion assigns rank from outside.

The passage treats noble/mean, great/small, serviceable/unserviceable, approved/condemned, and East/West as paired terms whose meaning depends on standpoint or mutual implication.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book XXIV. Hstt WO-KwWEI. / Book XXV. 3EH-YANG. / BK.XXVH, BRIEF NOTICES OF THE DIFFERENT BOOKS. 155 / Book XXVI. WaAr WO.; lines 8444-8484 confidence: medium

Book XXVI is introduced; its title characters are rendered “External Things,” and its lesson is said to concern the unpredictable influence of external things on character and condition.

The notice says external things may be good or evil, what seems useless may be most useful, and what seems advantageous may be harmful.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book XXX. YUEH KXIEN. / BK. XXXI. BRIEF NOTICES OF THE DIFFERENT BOOKS, 159 / Book XXXIL Lieu Yt-KHAU. / BK. XXXII. BRIEF NOTICES OF THE DIFFERENT BOOKS. I61; lines 8725-8783 confidence: high

Lieh-jze is frightened at the respect shown by soup-vendors, yet through human doings draws men to him and disowns the heavenly rule.

Multiple examples are organized around contrast between the heavenly and the human, including figures who follow Heaven, oppose Heaven, or are removed from the heavenly.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH RI. THE TAO TEH KING. 55 / CH. XVI. THE TAO TEH KING. 59 / CH. XVIII. THE TAO TEH KING. 61 / CH. XXIII. THE TAO TEH KING. 65; lines 4064-4156 confidence: high

"The partial becomes complete; the crooked, straight; the empty, full; the worn out, new." Few desires are contrasted with many desires going astray.

The passage repeats that partial, crooked, empty, and worn-out states become complete, straight, full, and new, and says real completion is comprehended under this ancient saying.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, LI. THE TAO TEH KING. 93 / CH. LI. THE TAO TEH KING. 95 / CH. LIV. THE TAO TEH KING. 97 / CH. LY. THE TAO TEH KING. 99; lines 5761-5941 confidence: medium

A seemingly unwise government supplies goodness, meddling government brings ill, misery and happiness interlie, and correction and good turn into distortion and evil.

Misery and happiness are described as adjoining or hidden within one another, and correction and good are said to turn into distortion and evil.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, LXVI. THE TAO TEH KING. 109 / CH. LXVIII. THE TAO TEH KING. III / CH. LXXII. THE TAO TEH KING. T15 / CH, LXXVII. THE TAO TEH KING, 119; lines 6807-6999 confidence: high

The Way of Heaven is compared to bending a bow: the high part is brought low, the low part raised, and Heaven diminishes superabundance while supplementing deficiency.

The Way of Heaven lowers what is high, raises what is low, diminishes superabundance, and supplements deficiency.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, LXVI. THE TAO TEH KING. 109 / CH. LXVIII. THE TAO TEH KING. III / CH. LXXII. THE TAO TEH KING. T15 / CH, LXXVII. THE TAO TEH KING, 119; lines 6807-6999 confidence: high

Nothing is softer and weaker than water, yet nothing surpasses it for attacking the firm and strong; everyone knows the soft overcomes the hard and the weak overcomes the strong, though no one carries it out in practice.

Water is soft and weak yet effective against firm and strong things; the passage states that the soft overcomes the hard and the weak overcomes the strong.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, LXVI. THE TAO TEH KING. 109 / CH. LXVIII. THE TAO TEH KING. III / CH. LXXII. THE TAO TEH KING. T15 / CH, LXXVII. THE TAO TEH KING, 119; lines 7001-7106 confidence: high

Chapter 81 contrasts sincere and fine words, Tao-skill and disputation, and Tao-knowledge and extensive learning.

The chapter uses paired reversals about speech, Tao-skill, learning, giving, injury, and striving; the note explicitly describes the chapter as proceeding by contraries.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, LXXVII. THE TAO TEH KING, 119 / WRITINGS OF KWANG-3ZE. / Book II. Kazi Wt Lun. / BK.1. BRIEF NOTICES OF THE DIFFERENT BOOKS, 129; lines 7196-7269 confidence: high

Human experience is spoken of as dream or illusion; one who calls another a dreamer may also be dreaming, and commentators compare this to a Buddhist doctrine that all life is illusion.

The passage says all human experience is spoken of as dream or illusion and questions whether one who calls another a dreamer is also dreaming.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, LXXVII. THE TAO TEH KING, 119 / WRITINGS OF KWANG-3ZE. / Book II. Kazi Wt Lun. / BK.1. BRIEF NOTICES OF THE DIFFERENT BOOKS, 129; lines 7196-7269 confidence: high

Kwang-3ze “had dreamt that he was a butterfly” and did not know whether he had dreamed this or was “a butterfly dreaming that it was Kwang Kau.”

Kwang-3ze dreams he is a butterfly and cannot determine whether the human dreamed the butterfly or the butterfly dreams the human, while a difference between them is asserted but unspecified.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, XXXVII THE TAO TEH KING. 79 / PART i. / CH. XXXVIII. SHE TAO, TEH KING: 81 / CH. XLII THE TAO TEH KING. 85; lines 5056-5150 confidence: high

“All things leave behind them the Obscurity ... embrace the Brightness ... harmonised by the Breath of Vacancy.”

All things move from Obscurity to Brightness and are harmonized by the Breath of Vacancy; the commentary explicitly frames the chapter as the Tao’s proceeding by contraries.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, XXXVII THE TAO TEH KING. 79 / PART i. / CH. XXXVIII. SHE TAO, TEH KING: 81 / CH. XLII THE TAO TEH KING. 85; lines 5056-5150 confidence: high

People dislike being called orphans, having little virtue, or being carriages without naves, yet kings and princes use these terms; some things increase by diminution and others diminish by increase.

Kings and princes use lowly labels; the text states that some things increase by being diminished and others diminish by being increased, and the commentary states that depreciation leads to exaltation while self-exaltation leads to abasement.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, XXXVII THE TAO TEH KING. 79 / PART i. / CH. XXXVIII. SHE TAO, TEH KING: 81 / CH. XLII THE TAO TEH KING. 85; lines 5056-5150 confidence: medium

The commentary treats paragraph 1 as seeming to give a cosmogony and reports interpretations of One as Heaven or primordial ether, Two as Yin and Yang or other powers, and Three as heaven, earth, and man or the Harmonising Breath, while noting uncertainty about Lao-jze’s intended Three.

The commentary says Lao-jze likely intended the Two as Yin and Yang qualities or elements in the primordial ether.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. I. INTRODUCTION. 5 / CHI, INTRODUCTION, 9 / CHAPTER Ih: / CH, II1. INTRODUCTION. 19; lines 1858-1989 confidence: medium

First existence arose without bodily shape; from it things were produced with characters, distinguishing bodily shapes, spirit, and individual nature.

The passage describes bodily shape as preserving spirit and says Taoism considered man composed of body and spirit.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. I. INTRODUCTION. 5 / CHI, INTRODUCTION, 9 / CHAPTER Ih: / CH, II1. INTRODUCTION. 19; lines 2118-2255 confidence: medium

Kwang Khang-yze says he will go with Hwang-Ti to the summit of the Grand Brilliance and through the gate of the dark element, where heaven and earth have Controllers and Yin and Yang have Repositories; he says he maintains original unity and has cultivated himself for 1200 years without bodily decay.

Kwang Khang-yze describes proceeding to the summit of the Grand Brilliance and entering the gate of the dark element, alongside references to Yin and Yang repositories.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. I. INTRODUCTION. 5 / CHI, INTRODUCTION, 9 / CHAPTER Ih: / CH, II1. INTRODUCTION. 19; lines 2118-2255 confidence: high

The passage discusses Taoist non-action: Tao does nothing and yet nothing is not done; rulers maintaining Tao would transform all things; Tao's movement proceeds by contraries, weakness marks its mighty deeds, existence arises from non-existence, and nameless simplicity with no desire, rest, and stillness lets things go right.

The passage states that Tao does nothing while leaving nothing undone, moves by contraries, and performs mighty deeds through weakness, nameless simplicity, no desire, rest, and stillness.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. KLIV. THE TAO TEH KING. 87 / CH, XLVII. THE TAO TEH KING. 89 / CH, LI. THE TAO TEH KING. 93 / CH. LI. THE TAO TEH KING. 95; lines 5556-5658 confidence: high

"The perception of what is small" is clear-sightedness, and "the guarding of what is soft and tender" is strength.

The passage directly states that perceiving the small is clear-sightedness and guarding the soft and tender is strength; the commentary relates this to soft lips preserving hard teeth.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. LI. THE TAO TEH KING. 95 / CH. LIV. THE TAO TEH KING. 97 / CH. LY. THE TAO TEH KING. 99 / CH. LX. THE TAO TEH KING. 103; lines 5968-6066 confidence: high

The passage illustrates with females and males: the female always overcomes the male by stillness, and stillness may be considered a kind of abasement.

The passage explicitly contrasts female and male and states that the female overcomes the male by stillness.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. LIV. THE TAO TEH KING. 97 / CH. LY. THE TAO TEH KING. 99 / CH. LX. THE TAO TEH KING. 103 / CH. LXII. THE TAO TEH KING. TO5; lines 6069-6169 confidence: medium

The way of Tao is to act without thinking of acting, handle affairs without trouble, taste without flavour, consider small as great and few as many, and recompense injury with kindness.

The passage explicitly pairs small with great, few with many, and difficult with easy, using these reversals to describe Taoist practice.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. LXII. THE TAO TEH KING. TO5 / CH. LXIV. THE TAO TEH KING. 107 / CH, LXVI. THE TAO TEH KING. 109 / CH. LXVIII. THE TAO TEH KING. III; lines 6369-6557 confidence: high

A master of war says he prefers not to commence war but to act defensively, prefers retreat over advance, and describes ranks with no ranks, arms with no arms, a weapon with no weapon, and an enemy with no enemy.

The military sayings describe action through negated opposites, and the commentary explicitly calls these examples of the Tao’s procedure by contraries or opposites; the knowledge chapter is also described this way.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. LXIV. THE TAO TEH KING. 107 / CH, LXVI. THE TAO TEH KING. 109 / CH. LXVIII. THE TAO TEH KING. III / CH. LXXII. THE TAO TEH KING. T15; lines 6776-6804 confidence: high

“Man at his birth is supple and weak; at his death, firm and strong.”

The passage repeatedly contrasts life with softness and weakness, and death with firmness and strength.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. XVIII. THE TAO TEH KING. 61 / CH. XXIII. THE TAO TEH KING. 65 / CH. XXV. THE TAO TEH KING. 67 / CH. XXVI. THE TAO TEH KING, 69; lines 4250-4425 confidence: high

Gravity is root of lightness; stillness rules movement. A wise prince stays near baggage waggons, and the lord of many chariots loses root or throne by lightness or active movement.

The passage explicitly pairs gravity with lightness and stillness with movement, and applies the pairing to rulership.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. XVIII. THE TAO TEH KING. 61 / CH. XXIII. THE TAO TEH KING. 65 / CH. XXV. THE TAO TEH KING. 67 / CH. XXVI. THE TAO TEH KING, 69; lines 4250-4425 confidence: high

One who knows manhood’s strength while maintaining female feebleness receives all beneath the sky as drains flow to one channel and becomes a simple child again.

The passage lists paired reversals such as front/behind, warm/freezing, strength/weakness, and also uses male/female, white/black, and glory/disgrace pairings.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. XXV. THE TAO TEH KING. 67 / CH. XXVI. THE TAO TEH KING, 69 / CH. XXXII. THE TAO TEH KING. 75 / chapter 2.; lines 4673-4759 confidence: high

Before inspiration comes expiration; before weakening another, strengthening; before overthrowing, raising up; before despoiling, gifts. This is called “Hiding the light.”

The passage lists paired reversals and states that soft overcomes hard and weak overcomes strong; the note calls this the Tao’s action by contraries.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. XXXVIII. SHE TAO, TEH KING: 81 / CH. XLII THE TAO TEH KING. 85 / CH. KLIV. THE TAO TEH KING. 87 / CH, XLVII. THE TAO TEH KING. 89; lines 5408-5451 confidence: medium

“Men come forth and live; they enter (again) and die.”

The text presents life and death through paired movements: coming forth and entering again.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) chapter 2. / CH, XXXVII THE TAO TEH KING. 79 / PART i. / CH. XXXVIII. SHE TAO, TEH KING: 81; lines 4851-5016 confidence: high

Dignity is rooted in meanness and loftiness in lowness; princes and kings call themselves Orphans, Men of small virtue, and Carriages without a nave.

Dignity is rooted in meanness, loftiness stabilized by lowness, and rulers use self-abasing names.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) chapter 2. / CH, XXXVII THE TAO TEH KING. 79 / PART i. / CH. XXXVIII. SHE TAO, TEH KING: 81; lines 4851-5016 confidence: high

“The movement of the Tao / By contraries proceeds; / And weakness marks the course / Of Tao’s mighty deeds.”

The movement of the Tao proceeds by contraries, and weakness marks the course of its mighty deeds.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CHAPTER AL / CH. I. INTRODUCTION. 5 / CHI, INTRODUCTION, 9 / CHAPTER Ih:; lines 1664-1770 confidence: medium

Heaven and Earth are two constituents of the kosmos from Tao and a nurturing binomial power; Thien is not used as God. The Tao of Heaven is quiet and effortless, while the Tao of man shows will and effort until it becomes the Way of the Sages.

The passage distinguishes the Way of Heaven from the Way of man, comparing them to lord and minister and contrasting non-action with striving action.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CHAPTER AL / CH. I. INTRODUCTION. 5 / CHI, INTRODUCTION, 9 / CHAPTER Ih:; lines 1664-1770 confidence: medium

Heaven and Earth are two constituents of the kosmos from Tao and a nurturing binomial power; Thien is not used as God. The Tao of Heaven is quiet and effortless, while the Tao of man shows will and effort until it becomes the Way of the Sages.

Heaven and Earth are described as two great constituents of the kosmos originating from Tao and acting as a binomial nurturing power.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CHAPTER Ih: / CH, II1. INTRODUCTION. 19 / CH. III. INTRODUCTION. 27 / CH. TH. INTRODUCTION. I; lines 2461-2579 confidence: high

“There is nothing in the world more soft and weak than water”; the soft overcomes the hard and the weak the strong.

The passage explicitly contrasts soft/hard and weak/strong and says the former overcomes the latter, using water as the example.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CHAPTER Ih: / CH, II1. INTRODUCTION. 19 / CH. III. INTRODUCTION. 27 / CH. TH. INTRODUCTION. I; lines 2461-2579 confidence: medium

“There is nothing in the world more soft and weak than water”; the soft overcomes the hard and the weak the strong.

The passage presents practical lessons through paired reversals: soft over hard, small as great, few as many, good for injury, and victory through deploring war.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CHAPTER V. / CH.V. INTRODUCTION. 39 / CH. V, INTRODUCTION. 4I / CH. VI. THE TAO TEH KING, 51; lines 3364-3532 confidence: medium

The commentary describes nature as evolving from primal air or breath, dividing into two and appearing in material and immaterial forms; it also says the chapter occurs in Lieh-3ze from a book of Hwang-Ti.

The commentary says the realm of nature evolves from primal air or breath, dividing into two and appearing as material and immaterial things.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) COAPTER IV. / CHAPTER V. / CH.V. INTRODUCTION. 39 / CH. V, INTRODUCTION. 4I; lines 3093-3246 confidence: high

The text says knowing beauty gives the idea of ugliness and knowing skill gives the idea of lack of skill; existence and non-existence, difficulty and ease, length and shortness, height and lowness, notes and tones, and before and behind mutually generate or define one another.

The text lists many oppositional pairs and states that each gives rise to the idea or figure of the other.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) COAPTER IV. / CHAPTER V. / CH.V. INTRODUCTION. 39 / CH. V, INTRODUCTION. 4I; lines 3248-3361 confidence: high

The chapter begins with antinomies suggesting corresponding opposites, analogized to the 'contraries' characterizing the operation of the Tao as stated in chapter 40.

The commentary explicitly links antinomies and corresponding opposites to the contraries that characterize the Tao's operation.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CONTENTS. / PREFACE : : : : : / INTRODUCTION. / CHAP.; lines 135-250 confidence: medium

The contents list Chapter III on the meaning of Tao and Taoist beliefs: Thien, Ti, Mr. Giles's God/Thien equivalence, no creation-proper, body and spirit, Tao-cultivation and longevity, contraries, a paradisiacal state, and Lao-3ze's teachings of humility, three Jewels, and returning good for evil.

The outline states that man is composed of body and spirit and that the Tao proceeds by contraries.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PART i. / CH. XXXVIII. SHE TAO, TEH KING: 81 / CH. XLII THE TAO TEH KING. 85 / CH. KLIV. THE TAO TEH KING. 87; lines 5153-5256 confidence: high

"The softest thing in the world... overcomes the hardest" and what has no substantial existence enters where there is no crevice; this shows the advantage of doing nothing with a purpose.

The main statement of chapter 43 says the softest thing overcomes the hardest, and the commentary explicitly identifies this as the action in weakness of the Tao.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PART i. / CH. XXXVIII. SHE TAO, TEH KING: 81 / CH. XLII THE TAO TEH KING. 85 / CH. KLIV. THE TAO TEH KING. 87; lines 5153-5256 confidence: high

Chapter 45 presents reversals: great achievements deemed poor, greatest fullness deemed a void, straightness deemed crooked, art seeming stupid, and eloquence seeming like stammering.

Chapter 45 uses paradoxical pairs and states that action overcomes cold while stillness overcomes heat; the commentary connects the pair with Yang and Yin.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Part I. Serctrion V. / PT, I. SECT.V. THE WRITINGS OF KWANG-8ZE. 225 / PT. 1, SECT. V. THE WRITINGS OF KWANG-8ZE. 229 / PT.I,SECT.V. THE WRITINGS OF KWANG-8ZE. 235; lines 11768-11903 confidence: high

Duke Ai asks what complete powers mean; ung-ni replies with paired changes of circumstance, including death and life, preservation and ruin, poverty and wealth, blame and praise, hunger and thirst, and cold and heat.

The speech lists opposed conditions such as death and life, poverty and wealth, and cold and heat, then says these changes are not sufficient to disturb harmony.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Part I. Sxgction If. / PT. I. SECT.11. THE WRITINGS OF KWANG-8ZE, 179 / PT.I. SECT... THE WRITINGS OF KWANG-8ZE. 181 / PT.I.SECT.11. THE WRITINGS OF KWANG-8ZE. 183; lines 9669-9751 confidence: high

“They have not found their point of correspondency which is called the pivot of the Tao. As soon as one finds this pivot, he stands in the centre of the ring (of thought)…”

The passage contrasts “this” and “that,” right and wrong, affirming and denying, and says the pivot of Tao allows response from the centre.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Part I. Sxgction If. / PT. I. SECT.11. THE WRITINGS OF KWANG-8ZE, 179 / PT.I. SECT... THE WRITINGS OF KWANG-8ZE. 181 / PT.I.SECT.11. THE WRITINGS OF KWANG-8ZE. 183; lines 9669-9751 confidence: medium

“It was separation that led to completion; from completion ensued dissolution… all things… may again be comprehended in their unity.”

The passage states that separation leads to completion, completion to dissolution, and all things may be comprehended in unity regardless of completion and dissolution.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Part II. Sxctrion IX. / PT. U.SECT.X. THE WRITINGS OF KWANG-8ZE. 375 / PT, I, SECT. X. THE WRITINGS OF KWANG-8ZE. 379 / PT. II. SECT.X. THE WRITINGS OF KWANG-3ZE. 3281; lines 18316-18398 confidence: high

A speech criticizes exclusive honoring of right, good government, Heaven, or Yin while neglecting wrong, disorder, Earth, or Yang, calling this ignorance of Heaven and Earth and the qualities of things.

The passage places right/wrong, order/disorder, Heaven/Earth, Yin/Yang, noble/mean, few/many, end/beginning, death/birth, and emptiness/fullness within a larger Taoist standpoint that resists one-sided attachment.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PREFACE : : : : : / INTRODUCTION. / CHAP. / V. ON THE TRACTATE OF ACTIONS AND THEIR RETRIBUTIONS; lines 253-325 confidence: low

Part II is listed as chapters xxxviii to lxxxi, pages 80 to 124; visible headings include “About the Attributes of the Tao,” “The Origin of the Law,” “Sameness and Difference,” “The Transformations of the Tao,” and “The Moderating of Desire or Ambition.”

One visible chapter heading is “Sameness and Difference.”
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, I, SECT. X. THE WRITINGS OF KWANG-8ZE. 379 / PT. II. SECT.X. THE WRITINGS OF KWANG-3ZE. 3281 / PT, 1. SECT. X. THE WRITINGS OF KWANG-8ZE. 3283 / PT. II1.SECT. X. THE WRITINGS OF KWANG-8ZE, 385; lines 18631-18759 confidence: medium

A wang-jze is described as planting his foot on the Yellow Springs, rising to the Empyrean, moving freely in all directions, and returning from the obscure to the intelligible.

A wang-jze is described as moving from the Yellow Springs below the earth to the Empyrean, disregarding cardinal directions, and passing from obscurity to intelligibility.
read in the book →
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

From first existence things could be produced and receive proper character; the shapeless was divided, and continuing processes of conferring and production generated things.

The text says the shapeless was divided; the translator note interprets this division as yin and yang, the same ether at rest and in motion.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, I. SECT.V. THE WRITINGS OF KWANG-8ZE. 225 / PT. 1, SECT. V. THE WRITINGS OF KWANG-8ZE. 229 / PT.I,SECT.V. THE WRITINGS OF KWANG-8ZE. 235 / PT.I, SECT. VI. THE WRITINGS OF KWANG-38ZE. 237,; lines 12025-12122 confidence: medium

The passage asks whether the Heavenly and the Human are distinct and states that there must be the True Man before there is True knowledge.

The passage opens by questioning whether what is called Heavenly is not Human and what is called Human is not Heavenly, then says the True men do not use the Human to assist the Heavenly.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 301 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 303 / PT, I. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 305; lines 14986-15143 confidence: high

“Doing nothing and yet attracting all honour is the Way of Heaven; Doing and being embarrassed thereby is the Way of Man... The Way of Heaven and the Way of Man are far apart.”

The text explicitly distinguishes the Way of Heaven and the Way of Man as far apart, associating Heaven with non-doing and Lordship and Man with doing and Servanthood.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 301 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 303 / PT, I. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 305; lines 15145-15254 confidence: high

The Master lists qualities including loving and benefiting beings, seeing agreement in difference, lacking ambition for distinction, holding fast natural attributes, according with the Tao, and not letting externals affect the will.

The passage says different things can agree, and that death and life should be viewed in the same way; it also treats prosperity and indigence without glory or shame.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241 / PT.I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 243 / PT, I. SECT.VI. THE WRITINGS OF KWANG-8ZE. 245 / PT.I.SECT.VI. THE WRITINGS OF KWANG-8ZE. 247; lines 12505-12596 confidence: high

3ze-sze, 3ze-yii, 3ze-li, and 3ze-ldi talk together; a speaker asks about the head from nothing, spine from life, rump-bone from death, and death and birth composing one body.

The passage explicitly asks who understands death and birth, living on and disappearing, as composing one body, and the note interprets the body parts as beginning and end.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 1. SECT. IV. THE WRITINGS OF KWANG-8ZE. 221 / PT. I. SECT, V. THE WRITINGS OF KWANG-8ZE. 223 / BOOK V. / Part I. Serctrion V.; lines 11409-11498 confidence: medium

Kung-ni says that things appear different when viewed as different, giving the liver and gall or Ch'u and Yueh as examples, but that when viewed as agreeing they are seen as a unity.

Kung-ni contrasts viewing things as different with viewing all things as a unity, then applies that perspective to Wang Thai's nonperception of loss.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241 / PT.I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 243 / PT, I. SECT.VI. THE WRITINGS OF KWANG-8ZE. 245; lines 12411-12502 confidence: high

Pt-liang’s mind becomes clear as morning; he sees his individuality, banishes past and present, and penetrates that life and death do not differ, with destruction of life not dying and communication of other life not living.

The instruction culminates in penetrating the claim that there is no difference between life and death, and that destruction of life is not dying nor communication of other life living.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 11, SECT, VIII. THE WRITINGS OF KWANG-3ZE., 367 / BOOK XVI. / Part II. Sxctrion IX. / PT. U.SECT.X. THE WRITINGS OF KWANG-8ZE. 375; lines 18065-18193 confidence: medium

Zo says he does not make much of himself because he compares his bodily form with heaven and earth, remembers receiving breath from Yin and Yang, and sees himself as a small stone or small tree on a great hill.

Zo says he has received his breath from Yin and Yang while placing himself within heaven and earth.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 11, SECT, VIII. THE WRITINGS OF KWANG-3ZE., 367 / BOOK XVI. / Part II. Sxctrion IX. / PT. U.SECT.X. THE WRITINGS OF KWANG-8ZE. 375; lines 18196-18228 confidence: medium

Zo replies that standpoint affects perception of small and great; subtle essence and vast mass are extremes, and both subtle and gross presuppose bodily form, numerical division, or numerical estimate.

Zo's explanation is organized through contrasts between small and great, subtle essence and vast mass, gross and subtle, and what can or cannot be reached by words and thought.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) 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 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291; lines 14379-14525 confidence: high

Excess joy is associated with too much Yang, and excess irritation with too much Yin; this is compared to seasons failing to arrive properly and cold and heat losing harmony, resulting in bodily injury.

The passage explicitly links excessive joy with overdeveloped Yang and excessive irritation with overdeveloped Yin, presenting imbalance as harmful.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) 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 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291; lines 14528-14547 confidence: medium

Lao Tan says the mind becomes depressed if pushed about and exalted if helped forward, appearing at times as a prisoner and at other times as a wrathful fury.

The mind is described through paired or contrasting conditions: depressed and exalted, prisoner-like and wrathful, soft and sharp, hot as fire and cold as ice.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 11. SECT. VIII. THE WRITINGS OF KWANG-3ZE. 365 / PT. 11, SECT, VIII. THE WRITINGS OF KWANG-3ZE., 367 / BOOK XVI. / Part II. Sxctrion IX.; lines 17777-17919 confidence: high

The men of old, while the chaotic condition was undeveloped, shared placid tranquillity; Yin and Yang were harmonious and still, the four seasons had definite times, and no living being came to a premature end.

Yin and Yang are explicitly described as harmonious and still within the primeval condition.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 1II.SECT.VI. THE WRITINGS OF KWANG-8ZE. 333 / PT. U.SECT.VI. THE WRITINGS OF KWANG-8ZE., 341 / PT.IL,SECT.VII. THE WRITINGS OF KWANG-8ZE. 345 / PT, I. SECT. VII. THE WRITINGS OF KWANG-8ZE. 347; lines 16860-16994 confidence: high

Hwang-Ti says the music was performed with human instruments, attuned according to Heaven, proceeded by propriety and righteousness, and was pervaded by Grand Purity.

Hwang-Ti explains the music as attuned to Heaven and as expressing human affairs, five virtues, four seasons, harmony of all things, Yin and Yang, and the sun and moon.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 1II.SECT.VI. THE WRITINGS OF KWANG-8ZE. 333 / PT. U.SECT.VI. THE WRITINGS OF KWANG-8ZE., 341 / PT.IL,SECT.VII. THE WRITINGS OF KWANG-8ZE. 345 / PT, I. SECT. VII. THE WRITINGS OF KWANG-8ZE. 347; lines 16860-16994 confidence: high

The Perfect Music responds in human affairs, conforms to Heaven, indicates five virtues, corresponds to natural spontaneity, shows the four seasons and the harmony of all things, and alternates swelling/dying, peaceful/military, clear/rough, and contraction/expansion.

The performance is described through paired contrasts: peaceful and military strains, clear and rough notes, contraction and expansion, Yin and Yang, sun and moon, short and long, soft and hard.
read in the book →
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. 187 / PT. I. SECT. 11. THE WRITINGS OF KWANG-8ZE. 189 / PT. I. SECT... THE WRITINGS OF KWANG-38ZE, IQI / PT. 1.SECT. 11. THE WRITINGS OF KWANG-8ZE. 193; lines 10122-10218 confidence: medium

“The sagely man does not occupy himself with worldly affairs... he speaks without speaking; he does not speak when he speaks.”

The passage repeatedly pairs and destabilizes opposites or contrasts: speaking and not speaking, life and death, grief and later regret, dream and waking.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. I. SECT, V. THE WRITINGS OF KWANG-8ZE. 223 / BOOK V. / Part I. Serctrion V. / PT, I. SECT.V. THE WRITINGS OF KWANG-8ZE. 225; lines 11650-11678 confidence: medium

Toeless says he lost his feet through ignorance and poor care of his body, still possesses something more honorable than his feet, and expected the Master to act like Heaven and Earth, which cover and sustain all.

Toeless states that Heaven covers all and Earth sustains all, and says he had regarded the Master as acting in their role.
read in the book →
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. 189 / PT. I. SECT... THE WRITINGS OF KWANG-38ZE, IQI / PT. 1.SECT. 11. THE WRITINGS OF KWANG-8ZE. 193 / PT. I. SECT. 11, THE WRITINGS OF KWANG-3ZE, 195; lines 10221-10308 confidence: high

The speaker questions whether victory in debate proves rightness and whether any agreeing or disagreeing adjudicator can judge correctly.

The passage sets affirmation against denial and assertion against rejection, then counsels forgetting conflicts and appealing to Heaven's invisible operation and the Infinite.
read in the book →
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. 189 / PT. I. SECT... THE WRITINGS OF KWANG-38ZE, IQI / PT. 1.SECT. 11. THE WRITINGS OF KWANG-8ZE. 193 / PT. I. SECT. 11, THE WRITINGS OF KWANG-3ZE, 195; lines 10221-10308 confidence: medium

The Penumbra asks why the Shadow lacks stability; the Shadow says it waits on movements of something else, which waits further.

The Penumbra and Shadow are personified as speakers, and the Shadow explains its instability by dependence on another mover.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. I. SECT... THE WRITINGS OF KWANG-38ZE, IQI / PT. 1.SECT. 11. THE WRITINGS OF KWANG-8ZE. 193 / PT. I. SECT. 11, THE WRITINGS OF KWANG-3ZE, 195 / PT. I. SECT. 11. THE WRITINGS OF KWANG-8ZE. 197; lines 10311-10396 confidence: high

Kwang Au dreams he is a joyful butterfly, wakes as Kau, then questions whether Kau dreamed he was a butterfly or a butterfly is dreaming it is Kau; the passage calls this the Transformation of Things.

The story contrasts Kwang Au and the butterfly while also making their identities indistinguishable in the dream uncertainty and commentary.
read in the book →
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, 179 / PT.I. SECT... THE WRITINGS OF KWANG-8ZE. 181 / PT.I.SECT.11. THE WRITINGS OF KWANG-8ZE. 183 / PT.1,SECT.11. THE WRITINGS OF KWANG-8ZE. 185; lines 9754-9840 confidence: medium

A keeper of monkeys says, “In the morning I will give you three (measures) and in the evening four,” and the monkeys become angry.

The parable contrasts two equivalent allotments that produce opposite reactions, followed by the claim that the sagely man brings together affirmations and denials.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. 11, -THE WRITINGS OF KWANG-3ZE. 285 / PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295; lines 14690-14813 confidence: medium

Kwang Kang-ze speaks of proceeding to the summit of the Grand Brilliance, source of the bright expanding element, and entering the gate of the Deepest Obscurity, source of the dark repressing element; there are controllers of heaven and earth and repositories of Yin and Yang.

Kwang Kang-ze speaks of going to the summit of the Grand Brilliance and through the gate of the Deepest Obscurity, linked to bright expanding and dark repressing elements, with repositories of Yin and Yang.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II. SECT. V. THE WRITINGS OF KWANG-38ZE. UY / PT. II, SECT. V. THE WRITINGS OF KWANG-38ZE, 313 / PT. II. SECT. V. THE WRITINGS OF KWANG-8ZE, 315 / PT. W. SECT. V. THE WRITINGS OF KWANG-3ZE. 317; lines 15675-15795 confidence: medium

After 3ze-kung hangs his head in shame, the gardener asks who he is, identifies him as a disciple of Khung K/it, criticizes his learning and pursuit of reputation, says he might approximate to the Tao by forgetting spirit-energy and neglecting bodily care, and tells him not to interrupt the work.

The gardener asks what leisure 3ze-kung has to regulate the world when he cannot regulate himself; Confucius later distinguishes regulation of the internal from regulation of the external.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II. SECT. VII. THE WRITINGS OF KWANG-8ZE. 357 / PT. 11, SECT. VI. THE WRITINGS OF KWANG-3ZE. 359 / PT, II. SECT. VII. THE WRITINGS OF KWANG-8ZE. 361 / PT. 11. SECT. VIII. THE WRITINGS OF KWANG-3ZE. 365; lines 17633-17719 confidence: high

The sage's life is likened to Heaven's action and his death to common transformation; his stillness corresponds to Yin, his movement to Yang; he responds without taking initiative and follows Heaven-given nature.

The sage's stillness is associated with Yin and his movement with Yang.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. U.SECT.VI. THE WRITINGS OF KWANG-8ZE., 341 / PT.IL,SECT.VII. THE WRITINGS OF KWANG-8ZE. 345 / PT, I. SECT. VII. THE WRITINGS OF KWANG-8ZE. 347 / PT, I.SECT.VIIL. THE WRITINGS OF KWANG-8ZE. 351; lines 17177-17298 confidence: medium

Hatred and kindness, taking and giving, reproof and instruction, death and life are named as eight instruments of rectification, usable by those who do not refuse great changes.

The passage lists hatred and kindness, taking and giving, reproof and instruction, and death and life as eight instruments of rectification.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. U.SECT.X. THE WRITINGS OF KWANG-8ZE. 375 / PT, I, SECT. X. THE WRITINGS OF KWANG-8ZE. 379 / PT. II. SECT.X. THE WRITINGS OF KWANG-3ZE. 3281 / PT, 1. SECT. X. THE WRITINGS OF KWANG-8ZE. 3283; lines 18401-18488 confidence: high

The earl asks about the value of Tao. Zo replies that knowing Tao leads to knowing principles and conduct; one perfect in virtue is not injured by fire, water, cold, heat, birds, or beasts, because he discriminates safety from peril and understands Heavenly and Human operations.

Zo explicitly contrasts the Heavenly as internal and the Human as external, and further contrasts natural animal constitution with human alteration.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.1,SECT,1. THE WRITINGS OF KWANG-3ZE, 75 / BOOK i. / Part I. Sxgction If. / PT. I. SECT.11. THE WRITINGS OF KWANG-8ZE, 179; lines 9486-9572 confidence: high

Pairs of moods succeed one another day and night, are compared to music from an empty tube and mushrooms from warm moisture, and their source is said to be unknown.

The passage lists paired emotional states and also presents the speaker's views and another's views as mutually conditioning one another.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.1,SECT.11. THE WRITINGS OF KWANG-8ZE. 185 / PT. I, SECT. 11. THE WRITINGS OF KWANG-8ZE. 187 / PT. I. SECT. 11. THE WRITINGS OF KWANG-8ZE. 189 / PT. I. SECT... THE WRITINGS OF KWANG-38ZE, IQI; lines 10033-10119 confidence: medium

Wang I answers 'How should I know it?' to repeated questions, then asks how one can know whether saying 'I know' or 'I do not know' truly shows knowledge or ignorance.

The passage contrasts knowing and not knowing, approval and disapproval, death and life, and advantage and injury, and describes the Perfect man as unchanged by such distinctions.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I, SECT. VII. THE WRITINGS OF KWANG-3ZE. 263 / PT.I,SECT. VII. THE WRITINGS OF KWANG-8ZE, 265 / PT. I. SECT. VII. THE WRITINGS OF KWANG-3ZE. 267 / PT. WU. SECT.1. THE WRITINGS OF KWANG-8ZE. 269; lines 13623-13746 confidence: medium

From the three dynasties onward, different classes are said to sacrifice their persons for gain, fame, family, or kingdom; a male and female slave both lose sheep while one reads bamboo tablets and the other plays a game.

The passage juxtaposes superior/small, fame/gain, reading/game, and Po-i/robber examples to argue that different motives can produce the same loss or injury to nature.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I,SECT.V. THE WRITINGS OF KWANG-8ZE. 235 / PT.I, SECT. VI. THE WRITINGS OF KWANG-38ZE. 237, / PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241; lines 12214-12305 confidence: medium

Those called True men are described as the same in liking and disliking, as co-workers with the Heavenly and Human elements, and as having neither element overcome the other.

The True men are described as co-workers with both Heavenly and Human elements, with neither element overcoming the other.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I,SECT.V. THE WRITINGS OF KWANG-8ZE. 235 / PT.I, SECT. VI. THE WRITINGS OF KWANG-38ZE. 237, / PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241; lines 12214-12305 confidence: medium

"Death and life are ordained" and compared to the constant succession of night and day, both said to be from Heaven.

Death and life are said to be ordained like the constant succession of night and day, and life and death are both described as good within the great Mass of nature.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I. SECT... THE WRITINGS OF KWANG-8ZE. 181 / PT.I.SECT.11. THE WRITINGS OF KWANG-8ZE. 183 / PT.1,SECT.11. THE WRITINGS OF KWANG-8ZE. 185 / PT. I, SECT. 11. THE WRITINGS OF KWANG-8ZE. 187; lines 9843-9937 confidence: medium

The passage says the Tao first met no responsive recognition and speech had no constant forms; demarcations then arose, including Left and Right, Relations and their Obligations, and Classifications.

The passage says demarcations arise after Tao lacks recognition and speech lacks constant forms, and lists Left and Right as the first example.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I.SECT. 111. THE WRITINGS OF KWANG-3ZE. 201 / PT.I. SECT. IV. THE WRITINGS OF KWANG-8ZE. 203 / PT.I,SECT.IV. THE WRITINGS OF KWANG-8ZE. 205 / PT. I. SECT.IV. THE WRITINGS OF KWANG-8ZE. 211; lines 10906-11035 confidence: medium

Kung-ni says wrestlers begin with open trials but end with masked attempts, regulated drinking begins in good order but ends in disorder, and people begin sincere but become rude.

The analogies of wrestling and drinking contrast open/orderly beginnings with masked/disorderly endings as excitement becomes excessive.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.II,SECT, 1. THE WRITINGS OF KWANG-8ZE. 277 / PT.II. SECT. 11. THE WRITINGS OF KWANG-8ZE. 279 / PT. II, SECT. UI. THE WRITINGS OF KWANG-8ZE. 281 / PT. 11. SECT. 111. THE WRITINGS OF KWANG-3ZE. 283; lines 14055-14146 confidence: high

The passage cites sayings: lips gone, teeth cold; poor wine of Lfi occasioning the siege of Han-tan; sages born, great robbers arise; and images of a dried stream with an empty valley and a levelled mound with a filled pool.

The passage explicitly states that when sages are born great robbers arise, and that when sages die great robbers will not arise.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.IL,SECT.VII. THE WRITINGS OF KWANG-8ZE. 345 / PT, I. SECT. VII. THE WRITINGS OF KWANG-8ZE. 347 / PT, I.SECT.VIIL. THE WRITINGS OF KWANG-8ZE. 351 / PT. II. SECT. VII. THE WRITINGS OF KWANG-8ZE. 357; lines 17301-17393 confidence: medium

Lao Tan advises not losing natural simplicity, imitating the wind, and accepting natural attributes; he uses the snow-goose and crow as examples of innate white and black.

The passage uses natural black and white in the snow-goose and crow, as well as Yin and Yang as nourishment of the dragon.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PTS SECT.V. THE WRITINGS OF KWANG-8ZE. 323 / PT. 11, SECT.V. . THE WRITINGS OF KWANG-38ZE. 325 / PT. II. SECT. VI. THE WRITINGS OF KWANG-38ZE. 331 / PT. 1II.SECT.VI. THE WRITINGS OF KWANG-8ZE. 333; lines 16244-16392 confidence: high

The ruler precedes the minister, father the son, elder brother the younger, senior the junior, male the female, and husband the wife.

Heaven and Earth are paired as higher/lower and more honourable/less, and this precedence is used to pattern ordered human relations.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PTS SECT.V. THE WRITINGS OF KWANG-8ZE. 323 / PT. 11, SECT.V. . THE WRITINGS OF KWANG-38ZE. 325 / PT. II. SECT. VI. THE WRITINGS OF KWANG-38ZE. 331 / PT. 1II.SECT.VI. THE WRITINGS OF KWANG-8ZE. 333; lines 16395-16543 confidence: high

Yao says he has been troubling himself, contrasts harmony with Heaven and harmony with men, and says Hwang-Ti, Yao, and Shun admired Heaven and Earth while old kings did nothing but imitate that Way.

Yao explicitly contrasts Shun's desired harmony with Heaven with his own wish to be in harmony with men.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) ACTIONS AND THEIR RETRIBUTIONS. 245 / APPENDIXES. / APPENDIX I. / CH. I, THE CLASSIC OF PURITY. 249; lines 10200-10293 confidence: high

The Tao is said to show itself in Pure and Turbid and in Motion and Rest; heaven is pure and moves, earth is turbid and at rest; masculine is pure and moves, feminine is turbid and still.

The text explicitly organizes Tao, heaven and earth, and masculine and feminine through paired oppositions of Pure/Turbid and Motion/Rest.
read in the book →
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 marsh-quail's laughter at the phang is likened to the earlier small creatures' comments; Yung-jze and Lieh-^ze are dismissed as not Great; the Perfect, Spirit-like, or Sage Man rides Yin and Yang, moves with the six elements, and enjoys himself at the gate of death.

The Perfect, Spirit-like, or Sage Man rides the twofold primal ether of Yin and Yang, moves with the six elements through change, and enjoys himself at the gate of death.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APPENDIX II. / CH. I. HARMONY OF THE SEEN AND UNSEEN. 257 / CH. I. HARMONY OF THE SEEN AND UNSEEN. 259 / CH.III. HARMONY OF THE SEEN AND UNSEEN. 26 1; lines 10731-10819 confidence: high

Perfect enjoyment is overflowing satisfaction of the nature, perfect stillness is entire disinterestedness, and when Heaven seems most wrapped up in itself its operation is universal. The commentary relates the lack of kindness to Laozi's doing nothing and quotes the Tao doing nothing while leaving nothing undone.

The passage pairs life with death and kindness with injury as mutual roots, and also frames stillness or self-containment as linked with universal operation.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APPENDIX V. / Book I. / Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277; lines 11388-11473 confidence: medium

Disputants look from their own standpoints and reply without end; the Tao is originally one; sages use the light of Heaven, rest in Heaven, and come to natural union.

The passage lists oppositions, treats the Tao as originally one, and says distinctions and all things fade away and blend together in the One.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BK, V. LIST OF NARRATIVES OF -STWANG-SZE. 299 / Book III. / Book IV. / Book V.; lines 12391-12411 confidence: medium

Book V, Paragraph 1: Confucius explains the influence of the cripple Wang Thii over the people of Li.

Ai-thai Tho is described as ugly but most able and fascinating, and other listed narratives pair bodily difference with influence or favored status.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI. / Book IX. / Book XI.; lines 11754-11832 confidence: medium

The passage says joy and dissatisfaction disturb nature, seasons and temperatures lose regularity, good and evil arise, and rulers distinguish good and bad with rewards and punishments.

The passage criticizes distinctions between good and bad, right and wrong, and the resulting rewards and punishments as part of interference with human nature.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BK. XI. ANALYSES OF BOOKS OF ZWANG-3ZE. 287 / Book XX. / BK. XX. ANALYSES OF BOOKS OF X-WANG-3ZE. 289 / Book XXII.; lines 12010-12108 confidence: medium

The Tao made its appearance before Heaven and Earth, made things what they are, was no thing, and is called their Root and Origin; it is not fully expressed by existence or non-existence.

The passage treats the Tao as originally Unity and rejects divisions such as existence/non-existence, noble/mean, compressed/dispersed, and other paired ideas as limits that do not apply to the Tao.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BK. XI. ANALYSES OF BOOKS OF ZWANG-3ZE. 287 / Book XX. / BK. XX. ANALYSES OF BOOKS OF X-WANG-3ZE. 289 / Book XXII.; lines 12110-12151 confidence: medium

“There should be no asking about the Tao; any question about it should not be replied to”; Star-light puts a question to Non-entity, with a statement about conceiving Existence, Non-existence, and “Non-existing non-existence.”

The passage discusses Existence and Non-existence and says that speaking of the Tao as either existing or non-existing is one-sided.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BK. XXVI. ANALYSES OF BOOKS OF JTWANG-SZE. 295 / Book XXXII. / APPENDIX VI. / Book I.; lines 12308-12334 confidence: medium

“The enjoyment of the Tdo by such vast creatures as the Khwan and the Phang.”

Paragraph 1 highlights vast creatures enjoying the Tao, while paragraph 2 turns to smaller creatures and their foolish judgments.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BOOK XXIX. / Part III. Section VII. / PT. III. SECT. VII. THE WRITINGS OF ZWANG-3ZE. 1 67 / FT. III. SECT. VII. THE WRITINGS OF A'WANG-SZE. 1 73; lines 7440-7562 confidence: medium

Wu-yo counsels: "return and pursue after the Heavenly in you" and "hold fast the ring in yourself in which all conditions converge."

Wu-yo names crooked and straight, right and wrong, and tells the listener to hold fast the inner ring where all conditions converge.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BOOK XXIX. / Part III. Section VII. / PT. III. SECT. VII. THE WRITINGS OF ZWANG-3ZE. 1 67 / FT. III. SECT. VII. THE WRITINGS OF A'WANG-SZE. 1 73; lines 7564-7635 confidence: medium

Know-the-Mean says the man has painful afflictions and repose, apprehensive terrors and joys, but does not inquire into how body and mind are affected.

The passage contrasts royal dignity, wealth, pleasures, and social awe with inquiry into bodily and mental states and conduct governed by proper measure.
read in the book →
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 1631-1745 confidence: medium

Yen Hui observes Confucius with crossed hands; Confucius fears Hui's excessive honoring or sorrow and says Heaven's inflictions are easy not to receive as evils, men's favors difficult not to receive as benefits, and the Human and Heavenly may be one.

Confucius says the Human and the Heavenly may be one and the same, identifies hardships as doings of Heaven and Earth, and treats office and emolument as external goods from appointed lot.
read in the book →
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 1747-1875 confidence: medium

A'ung-ni says the Human and the Heavenly are one and the same; man's inability to have Heaven is due to limitation of nature; the sagely man quietly passes away with his body.

The dialogue asks whether the Human and the Heavenly are the same, and A'ung-ni answers that given man one has Heaven and given Heaven one still has Heaven.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book I. / Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279; lines 11476-11520 confidence: medium

Shun is said to have told Yao something “to the same effect”; advantage, harm, life, and death are referred to the sphere of the unknown in the conversation between Nieh K/iueh and Wang t.

The passage links advantage and hurt, life and death, substance and shadow, and dreamer and waking person with uncertainty or mutual dependence.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI.; lines 11523-11622 confidence: medium

The Tao is identified as the Great and most Honoured Master; it appears in Heavenly and Human elements, exists beyond death and life, and is described with names including the True, Purity, Heaven, and Unity.

The passage repeatedly pairs Heavenly and Human elements, then states that Mind, Tao, Heavenly, and Human are simply One.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI.; lines 11523-11622 confidence: high

"Death and life are like the night and the dawn"; the passage adds that no human power can command or preside over them.

The passage explicitly compares death and life to night and dawn and says they cannot be commanded by human beings.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI.; lines 11624-11703 confidence: medium

Getting the Tao is called difficult; Nii Yii's account to Nan-po 3ze-khwei includes three, seven, and nine days of attainment, inward withdrawal, disregard of time, and seeing death and life as phenomena.

The learner comes to understand that neither death nor life is more than a phenomenon, and 3ze-yu's imagery includes a cord by which life is suspended.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book VI. / Book IX. / Book XI. / BK. XI. ANALYSES OF BOOKS OF ZWANG-3ZE. 287; lines 11835-11901 confidence: medium

The Great man responds to others without selfish purpose, views power as nothing, makes no difference between having and not having, acts invisibly when action is required, and is linked with Tao, Heavenly and Human elements, Lord, Minister, and governing the world.

The Great man does nothing, yet when obliged to act, no one sees that he has acted, so it is the same as if he did not act.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book VI. / Book IX. / Book XI. / BK. XI. ANALYSES OF BOOKS OF ZWANG-3ZE. 287; lines 11835-11901 confidence: medium

The Great man responds to others without selfish purpose, views power as nothing, makes no difference between having and not having, acts invisibly when action is required, and is linked with Tao, Heavenly and Human elements, Lord, Minister, and governing the world.

The passage says Tao includes Heavenly and Human elements and that actual government correspondingly has Lord and Minister.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XI. / BK. XI. ANALYSES OF BOOKS OF ZWANG-3ZE. 287 / Book XX. / BK. XX. ANALYSES OF BOOKS OF X-WANG-3ZE. 289; lines 11924-12008 confidence: medium

3ze-sang Hu is linked with sayings about "a union of Heaven's appointment" and "the intercourse of superior men being tasteless as water."

The passage contrasts relations with men and relations to Heaven, cites sayings about Heaven's inflictions and men's favours, and names a connection between the Heavenly and the Human.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XVIII. / Book XIX. / Book XX. / BK. XXII. LIST OF NARRATIVES OF A'WANG-3ZE. 305; lines 12690-12707 confidence: medium

"The Innkeeper's two concubines ; — the beauty disliked and the ugly one honoured."

The final heading contrasts a beautiful concubine who is disliked with an ugly one who is honoured.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BOOK XVIII. / Part II. Section XI. / PT. II. SECT. XI. THE WRITINGS OF X-WANG-3ZE. 3 / PT. II. SECT. XI. THE WRITINGS OF XWANG-3ZE. 5; lines 376-471 confidence: high

A woman is dead; the change is compared to the four seasons; she lies face up, sleeping in the Great Chamber; the speaker restrains wailing as contrary to understanding what is appointed.

The passage compares death to the four seasons and life/death to day and night.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XX. / BK. XX. ANALYSES OF BOOKS OF X-WANG-3ZE. 289 / Book XXII. / Book XXVI.; lines 12154-12194 confidence: high

Yin and Yang are called great enemies of serenity; the water and fire of men's minds produce irregularity, and when mental harmony is consumed no trace of the Tao's action remains.

Yin and Yang are named as enemies of serenity, and water and fire of the mind are paired as producing irregularity.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BOOK XXIII. / Part III. Section I. / G 2 / S6 THE TEXTS OF TAOISM. BK. XXIII.; lines 3697-3775 confidence: medium

A reported view says there was first nothing, then life, then death; it calls non-existence the head, life the body, and death the os coccygis, and speaks of existence/non-existence and death/life under the One Keeper.

The passage presents non-existence, life, and death as connected body parts and says existence/non-existence and death/life are all under the One Keeper.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BOOK XXIII. / Part III. Section I. / G 2 / S6 THE TEXTS OF TAOISM. BK. XXIII.; lines 3697-3775 confidence: high

The three views are said to differ like branches of the same ruling family, with different names but an underlying unity.

Different views are compared to branches of one family; lives are compared to differently distributed soot; separated sacrificial portions are still from one victim; parts of a house are differentiated while belonging to one house.
read in the book →
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 12997-13110 confidence: medium

“After the Thai Ki (or Primal Ether) commenced its action,” time began to unfold; “the curtain of the sky was displayed,” the sun and moon were suspended, and the four-cornered earth was established with mountains and streams in place.

The description uses paired and alternating structures: sun and moon, sky and earth, above and below, and influences subsiding and expanding like breath.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. I. HARMONY OF THE SEEN AND UNSEEN. 257 / CH. I. HARMONY OF THE SEEN AND UNSEEN. 259 / CH.III. HARMONY OF THE SEEN AND UNSEEN. 26 1 / CH. III. HARMONY OF THE SEEN AND UNSEEN. 263; lines 10822-10891 confidence: high

“The next four sayings are illustrations of Lao-jze's ‘contraries’ of Taoism”; the commentator asks if design is contrary to the Tao.

The commentary explicitly frames the sayings as Taoist contraries, and the passage describes Yin and Yang overcoming each other by turns and one taking the place of the other.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. I. THE CLASSIC OF PURITY. 25 1 / CH. II. THE CLASSIC OF PURITY. 253 / APPENDIX II. / CH. I. HARMONY OF THE SEEN AND UNSEEN. 257; lines 10551-10638 confidence: high

Introductory notes explain the Treatise title: Li Hsi-yueh says Yin includes Yang and cites the Yi King on successive Yin-Yang movement as the course of things; the editor says the writer reasons from the Unseen to the Seen.

The passage frames the title through Yin and Yang and through the Seen and Unseen, and cites the successive movement of Yin and Yang as the course of things.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. II. THE CLASSIC OF PURITY. 253 / APPENDIX II. / CH. I. HARMONY OF THE SEEN AND UNSEEN. 257 / CH. I. HARMONY OF THE SEEN AND UNSEEN. 259; lines 10641-10728 confidence: high

The commentator glosses death-putting power as rest succeeding movement, says the paragraph shows harmony of the Three Powers, and links language about Man with the thwan of the twenty-fourth hexagram of the Yi.

The commentary identifies death-putting power with rest after movement; the passage and commentary contrast movement and rest in human faculties and describe motion leading to transformation.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. III. HARMONY OF THE SEEN AND UNSEEN. 263 / APPENDIX III. / APP. III. CLASSIC OF THE PIVOT OF JADE. 267 / APPENDIX IV.; lines 11057-11169 confidence: medium

Spirit and breath unite, childhood bloom returns, inner visions appear, Spirits speak, the practitioner dwells with Immortals, makes the Great Elixir, moves the spirit freely, gains cosmic longevity and brightness, and escapes life and death.

The text states that spirit and breath unite and the bloom of childhood returns, followed by longevity and escape from life and death.
read in the book →
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 fisherman teaches that effective service, drinking, mourning, and filial conduct are not dependent on fixed outward forms; rites are for common people, while proper Truth is received from Heaven, and sages follow Heaven rather than custom.

The speech opposes prescribed rites, ordinary customs, and external forms to proper Truth received from Heaven and followed by sages.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) H 2 / 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; lines 5311-5414 confidence: medium

The four seasons differ but complete the year; official departments differ but governance is unified; peace and war differ but the Great man does not use one to the prejudice of the other.

The passage pairs differing terms such as peace and war, misery and happiness, and Yin and Yang, and emphasizes impartiality in the Great man and the Tao.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) H 2 / 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; lines 5416-5534 confidence: high

Shao Kih asks how all things began within cosmic spatial limits; Thai-kung Thiao answers with Yin-Yang interaction, seasonal succession, arising preferences and movements, male-female separation and union, and other paired changes.

The passage describes Yin and Yang as mutually interacting and later names paired processes such as male and female separation and union.
read in the book →
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 3447-3557 confidence: medium

"He whose mind is thus grandly fixed emits a Heavenly light"; the human element leaves him and Heaven helps him.

The passage contrasts the merely human element leaving a constant person with Heaven helping that person, producing people called people of Heaven and Sons of Heaven.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Part II. Section XII. / PT. 11. SECT. XII. THE WRITINGS OF ZWANG-3ZE. 1 9 / C 2 / BOOK XXI.; lines 2005-2079 confidence: high

K'ung-ni says the greatest sorrow is the death of the mind, bodily death is next, the sun comes forth in the east and sets in the west, beings wait for it, appear when it rises, disappear when it sets, and have that by which they die and live.

K'ung-ni ranks the death of the mind above bodily death, and the translator's note says the passage maintains a distinction between mind and body.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Part III. Section I. / G 2 / S6 THE TEXTS OF TAOISM. BK. XXIII. / THE TEXTS OF TAOISM. BK. XXIII.; lines 3778-3817 confidence: medium

Action from external constraint is called virtue; action all one's own is called government; the two names seem opposite but are in mutual accord.

The passage says externally constrained action called virtue and self-originating action called government seem opposite but are actually in mutual accord.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Part III. Section VII. / PT. III. SECT. VII. THE WRITINGS OF ZWANG-3ZE. 1 67 / FT. III. SECT. VII. THE WRITINGS OF A'WANG-SZE. 1 73 / PT. III. SECT. VII. THE WRITINGS OF KWANG-3ZE. 1 83; lines 7881-7985 confidence: medium

The sword of the Son of Heaven is described as regulated by Yin and Yang, connected with spring, summer, autumn, and winter, limitless in all directions, cleaving clouds and penetrating earth; once used, princes are reformed and the whole kingdom submits.

The Son of Heaven’s sword is regulated by Yin and Yang and the seasons, while the feudal lord’s sword is aligned with heaven, earth, luminaries, seasons, and the people.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. 11. SECT. XII. THE WRITINGS OF ZWANG-3ZE. 1 9 / C 2 / BOOK XXI. / PT. II. SECT. XIV. THE WRITINGS OF A'WANG-3ZE. 47; lines 2082-2159 confidence: high

The speaker describes Yin and Yang, Heaven and Earth, the two states producing harmony and things, an unseen regulator, daily paired changes, and life, death, beginning, and ending without known origin or end.

Yin and Yang, Heaven and Earth, darkness and light, sun and moon, life and death, and beginning and ending are presented as paired states or processes whose interaction and alternation structure the production of things.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XI. THE WRITINGS OF X-WANG-3ZE. 3 / PT. II. SECT. XI. THE WRITINGS OF XWANG-3ZE. 5 / BOOK XIX. / Part II. Section XII.; lines 845-936 confidence: high

In Lu, Shan Pao lived among rocks, drank only water, did not share in common toils and benefits, retained a childlike complexion in his seventieth year, and was killed and eaten by a hungry tiger.

Shan Pao is said to have nourished the inner while losing the outer to a tiger; A"ang 1 is said to have nourished the outer while disease attacked the inner.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2552-2676 confidence: medium

Life is due to collecting breath: when it is collected there is life, and when it is dispersed there is death; a note identifies the Arranger with Tao.

Life and death are paired states determined by the collecting and dispersal of breath, and the passage describes putridity and wonder transforming into one another.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2552-2676 confidence: high

Heaven and Earth proceed admirably but say nothing; the four seasons observe clear laws without discussion; all things have complete constitutions without speech.

Heaven and Earth, the four seasons, Yin and Yang, and all things operate in order without speech; sages imitate this by doing nothing and originating nothing.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2679-2813 confidence: medium

"The Luminous was produced from the Obscure; the Multiform from the Unembodied; the Spiritual from the Tao; and the bodily from the seminal essence."

Lao Tan describes the Luminous coming from the Obscure, the Multiform from the Unembodied, the Spiritual from Tao, and bodies from seminal essence.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2815-2937 confidence: medium

The Tao produces fullness and emptiness, withering and decay, root and branches, and accumulation and dispersion, but is itself none of those.

The Tao is said to produce fullness and emptiness, withering and decay, root and branches, and accumulation and dispersion, while itself being none of them.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 3060-3167 confidence: medium

A'ung-ni says life cannot give life to death, death cannot give death to life, and that something contains both; he adds that what produced things before Heaven and Earth was not itself a thing.

A'ung-ni says life and death do not generate each other in the ordinary way and that something contains both in one comprehension.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 3169-3192 confidence: medium

“Forests and marshes make me joyful and glad”; before joy is ended, sadness succeeds it, and the speaker cannot prevent or retain the emotions.

Joy and sadness are paired as successive emotional states whose coming and going cannot be controlled.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59 / BOOK XXIII. / Part III. Section I. / G 2; lines 3614-3694 confidence: medium

The passage describes things lodging in one who seeks exhaustive acquaintance, social isolation from denying lodgment to men, the will as a deadly weapon, and Yin and Yang as apparent robbers whose action is caused by mind.

Yin and Yang are called a robber affecting all between heaven and earth, while the passage states that the mind causes them to do this.
read in the book →
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 6028-6149 confidence: medium

The passage asks how things are right, wrong, allowable, and not allowable, and says all things have conditions of rightness and allowability.

The passage repeatedly pairs right with wrong and allowable with not allowable, asking after the condition of each.
read in the book →
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 6151-6270 confidence: medium

The first-person speaker describes yearly progress: becoming docile, comprehending teaching, becoming plastic, advancing, receiving spirit, perfecting Heaven-given nature, knowing no difference between death and life, and attaining the Great Mystery.

The speaker says he came to know no difference between death and life, and the following reflection questions life, death, and causes.
read in the book →
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 6151-6270 confidence: high

The penumbrae ask the shadow why it formerly looked down and now looks up, formerly had tied hair and now dishevelled hair, formerly sat and now rose, formerly walked and now stopped.

The penumbrae question the shadow's changes, and the shadow explains its dependence on light and darkness, a substance, and strong Yang.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF X-WANG-3ZE. 9 1 / PT. III. SECT. II. THE WRITINGS OF XWANG-3ZE. 99 / H 2 / PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3; lines 4717-4824 confidence: medium

Explanation and knowledge of the Tao are described paradoxically; the Tao ascends and descends, slips from grasp, remains real and unchanged, and inquiry can resolve perplexity.

The text says explanation is as if no explanation and knowledge as if no knowledge, while still presenting this as part of knowing the Tao.
read in the book →
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 4941-5067 confidence: high

Hui-jze introduces Tii ^m-2a.n^, who asks about a snail and says that on its left horn is the kingdom Provocation and on its right horn the kingdom Stupidity.

The parable places two named kingdoms on the left and right horns of a snail and describes their continual territorial warfare.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. IX. THE WRITINGS OF A'WANG-SZE. 1 99 / PT. III. SECT. IX. THE WRITINGS OF X-WANG-3ZE. 20I / PT. III. SECT. X. THE WRITINGS OF S:WANG-3ZE. 205 / PT. III. SECT. X. THE WRITINGS OF ZWANG-3ZE. 207; lines 8582-8660 confidence: low

Yen Ho says merchants and traffickers should not be ranked with administrative officers, distinguishes external punishment by metal and wood from internal punishment by mental agitation and transgression, and mentions Yin and Yang before the passage breaks.

Yen Ho distinguishes external punishment by metal and wood from internal punishment by mental agitation and transgression, with Yin and Yang mentioned at the broken end of the passage.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. IX. THE WRITINGS OF X-WANG-3ZE. 20I / PT. III. SECT. X. THE WRITINGS OF S:WANG-3ZE. 205 / PT. III. SECT. X. THE WRITINGS OF ZWANG-3ZE. 207 / PT. III. SECT. X. THE WRITINGS OF XWANG-3ZE. 2O9; lines 8934-8973 confidence: medium

The Shih describes the mind's aim; the Shu the course of events; the Li conduct; the Yo harmony; the Yi "the action of the Yin and Yang"; and the Chun Qiu names and duties.

The Yi is explicitly described as showing the action of Yin and Yang.
read in the book →
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: high

'The Tao is the course by which all things should proceed. For things to fail in this is death; to observe it, is life.' The speaker says the old fisherman might be said to possess it.

The Tao is framed through paired consequences: fail/observe, death/life, oppose/conform, ruin/success.
read in the book →
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 8462-8490 confidence: medium

Hwan has his younger brother study the principles of Mo; the Confucian scholar and the Mohist dispute about their respective systems, and the father sides with the younger brother.

Two brothers are aligned with different systems, Confucian and Mohist, and dispute with one another while the father sides with the younger.
read in the book →
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 ZWANG-3ZE. 1 67 / 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; lines 8012-8126 confidence: medium

The stranger says, “Like seeks to like,” and calls it a rule of Heaven; he then says Confucius occupies himself with human affairs and describes order when sovereign, feudal lords, great officers, and common people perform correct duties.

The teaching links good order to each class doing what is correct in its position and includes lack of harmony between Yin and Yang among the troubles of rulership.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. X. THE WRITINGS OF S:WANG-3ZE. 205 / PT. III. SECT. X. THE WRITINGS OF ZWANG-3ZE. 207 / PT. III. SECT. X. THE WRITINGS OF XWANG-3ZE. 2O9 / PT. III. SECT. XI. THE WRITINGS OF XWANG-3ZE. 2 I 7; lines 9097-9221 confidence: low

Mohist disciples and southern Mohists repeat Mo's texts but differ in objections and glosses; their disputations concern hard/white, sameness/difference, and odd/even, and their controversies remain unresolved.

Mohist disputations are described around paired terms such as hard and white, sameness and difference, and odd and even.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. X. THE WRITINGS OF S:WANG-3ZE. 205 / PT. III. SECT. X. THE WRITINGS OF ZWANG-3ZE. 207 / PT. III. SECT. X. THE WRITINGS OF XWANG-3ZE. 2O9 / PT. III. SECT. XI. THE WRITINGS OF XWANG-3ZE. 2 I 7; lines 9223-9344 confidence: medium

They sought to adjust controversies and said: “Heaven can cover, but it cannot sustain; Earth can contain, but it cannot cover. The Great Tao embraces all things, but It does not discriminate between them.”

The Great Tao is said to embrace all things, not discriminate, and neglect none; the old Taoist saying denies absolute right and absolute wrong.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. X. THE WRITINGS OF S:WANG-3ZE. 205 / PT. III. SECT. X. THE WRITINGS OF ZWANG-3ZE. 207 / PT. III. SECT. X. THE WRITINGS OF XWANG-3ZE. 2O9 / PT. III. SECT. XI. THE WRITINGS OF XWANG-3ZE. 2 I 7; lines 9346-9382 confidence: high

Kwan Yin says the non-self-dwelling person sees forms as they are, moves like water, is still like a mirror, responds like an echo, is clear like a lake, counts gain as loss, and follows others.

The exemplary figure counts gain as loss, knows masculine power but maintains female weakness, knows purity but keeps disgrace, chooses last over first, chooses emptiness over fullness, and gains superabundance by not storing.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. X. THE WRITINGS OF ZWANG-3ZE. 207 / PT. III. SECT. X. THE WRITINGS OF XWANG-3ZE. 2O9 / PT. III. SECT. XI. THE WRITINGS OF XWANG-3ZE. 2 I 7 / PT. III. SECT. XI. THE WRITINGS OF ZWANG-3ZE. 22 7; lines 9385-9502 confidence: high

The passage asks what death and life are, what the union of Heaven and Earth means, whether spiritual intelligence goes away, and where the shadowy and subtle proceeds; it says no one place can be assigned to it.

The passage repeatedly pairs or collapses opposites: death and life, Heaven and Earth, agreements and differences, great and small, high and low, mountain and marsh, birth and death, joined and separated.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) 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 / PT. III. SECT. II. THE WRITINGS OF XWANG-3ZE. 99; lines 4205-4246 confidence: high

Lti K. says this is only using Yang to call out Yang and Yin to call out Yin, and says it is not his method.

Lti K. explicitly describes using the Yang element to call out Yang and Yin to call out Yin.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) THE TEXTS OF TAOISM. / BOOK XVIII. / Part II. Section XI. / PT. II. SECT. XI. THE WRITINGS OF X-WANG-3ZE. 3; lines 290-373 confidence: high

"Heaven does nothing, and thence comes its serenity; Earth does nothing, and thence comes its rest. By the union of these two inactivities, all things are produced."

Heaven and Earth are paired as two inactive cosmic powers whose union produces all things.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) THE TEXTS OF TAOISM. / INDEX. / THE TEXTS OF TAOISM. / INDEX.; lines 15257-15425 confidence: medium

The entry glosses Yin and Yang as the constituents of the primal ether and its operation, with page references.

The passage explicitly identifies Yin and Yang as paired constituents of the primal ether and its operation.
read in the book →
The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) THE THAI-SHANG / THE THAI-SHANG / ACTIONS AND THEIR RETRIBUTIONS. 237 / ACTIONS AND THEIR RETRIBUTIONS. 239; lines 9798-9876 confidence: medium

The passage condemns attacking kindred, violence and lack of humanity, incorrect judgments of right and wrong, oppression of inferiors, currying favor with superiors, ingratitude, resentment, slighting Heaven’s people, disordering government, and unjust reward and punishment.

The passage condemns incorrect judgments of right and wrong, rewarding the unrighteous, punishing the guiltless, and holding right to be wrong and wrong to be right.
read in the book →
道德經道德經; lines 64-460 confidence: high

「有無相生，難易相成，長短相形，高下相傾，音聲相和，前後相隨。」

The passage repeatedly pairs opposites as mutually dependent and also says reversal is the movement of Dao and that weak or soft overcomes hard or strong.
read in the book →

gnostic

Fragments of a Faith Forgotten ALEXANDRIA. 105 / ALEXANDRIA. 107 / ALEXANDRIA. 109 / ALEXANDRIA. 113; lines 9505-9582 confidence: medium

The light was believed to come “from God alone”; the adherents “would have no more of gods,” and “the gods were straightway transmuted into devils.”

The passage says adherents accepted God alone, would have no more gods, and that the gods were transmuted into devils.
read in the book →
Fragments of a Faith Forgotten ALEXANDRIA. 107 / ALEXANDRIA. 109 / ALEXANDRIA. 113 / ALEXANDRIA. 115; lines 9585-9662 confidence: medium

The people are urged toward heartfelt belief, virtue as the necessary first step to knowledge of God, setting aside bodily things, loving the soul, and restoring reality of life to hearts.

The passage contrasts setting aside the things of the body with loving the things of the soul.
read in the book →
Fragments of a Faith Forgotten AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS. / THE NAASSENI. / THE NAASSENI. 199; lines 12710-12795 confidence: medium

The cosmos is symbolized as the male-female Heavenly Man of three natures; Jesus perfects the three natures as Son of Man; mankind is divided into elect, called, and bound, corresponding to spiritual, psychic, and material classes.

The Heavenly Man and the real man are described as male-female, with the real man returning to a realm where there is neither male nor female.
read in the book →
Fragments of a Faith Forgotten ANONYMOUS SYSTEM FROM IRENJEUS. / THE NAASSENI. / THE NAASSENI. 199 / THE NAASSENI. 201; lines 12798-12839 confidence: medium

Osiris is the Water of Life, Spirit or Mind; Isis is seven-robed nature with seven aethereal mantles, described as spheres of changing generation that metamorphose mother-substance.

Isis is described as seven-robed changing nature and spheres of generation, while Mind or Self makes all things and remains unchanged.
read in the book →
Fragments of a Faith Forgotten APELLES / THE BASILIDIAN GNOSIS / XX. FRAGMENTS OF A FAITH FORGOTTEN. / THE VALENTINIAN MOVEMENT; lines 848-909 confidence: low

“SOME OUTLINES OF ÆONOLOGY,” with headings including “Great Silence,” “Depth beyond Being,” “Æon World,” and “Law of Syzygy.”

The aeonology section includes the heading “The Law of Syzygy,” indicating paired or coupled arrangement at the level of terminology.
read in the book →
Fragments of a Faith Forgotten APELLES. / APELLES. 251 / THE BASILIDIAN GNOSIS. 253 / THE BASILIDIAN GNOSIS.; lines 14827-14902 confidence: high

The passage says many critics think the inner Gospel belonged to the twenty-four Exegetica and that the commentaries explained public sayings by a secret Gospel; it also reports a hypothesis connecting Matthias with an original sketch underlying the Synoptic accounts.

The passage says Basilides' commentaries aimed to explain public sayings and parables by the light of a secret Gospel.
read in the book →
Fragments of a Faith Forgotten BARDESANES. 395 / BARDESANES. 397 / BARDESANES. 399 / BARDESANES. 401; lines 20759-20830 confidence: high

Nature's disturbance is attributed to Fortune and to opposed Heads/Governors connected with Nativity; the Right assist Nature in the high places of the sphere, while the Left are evil, oppose Nature, and injure humans, animals, trees, fruits, yearly produce, and fountains of water.

The passage explicitly divides the Heads/Governors/Powers into Right and Left groups, with the Right assisting Nature and the Left opposing it.
read in the book →
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: medium

The speaker warns the youth against the Egyptians and the unclean, and puts on garb like theirs so they will not insult him as a foreigner or arouse the serpent against him.

After entering Egypt, adopting local garb, being betrayed, and eating Egyptian food, the speaker forgets he is a son of kings and serves the Egyptians’ king.
read in the book →
Fragments of a Faith Forgotten BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409; lines 21095-21202 confidence: medium

The letter is sealed by the King with his right hand to keep it from the wicked ones, the children of Babel, and from savage demons.

The King seals the letter to keep it from the children of Babel and savage demons.
read in the book →
Fragments of a Faith Forgotten BARDESANES. / BARDESANES. 393 / BARDESANES. 395 / BARDESANES. 397; lines 20602-20683 confidence: medium

The third fragment is described as an address to the Divine Mother, the Holy Spirit, concerning consummation, when spiritual souls move from the Ogdoad to the Pleroma and unite with divine spouses at the Great Wedding Feast in the Space of the Light-maiden, Wisdom above.

The passage names the Light-maiden as Wisdom above and separately discusses lower Wisdom or sorrowing Sophia associated with abandonment and fall into matter.
read in the book →
Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 521 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 523 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 26030-26076 confidence: low

The disciples do so; the Master sets a place of offering, places one wine-jar on the right and one on the left, and strews berries and spices around the vessels.

One wine-jar is placed on the right and one on the left at the place of offering.
read in the book →
Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 535 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537 / BOOK OF THE GREAT LOGOS. 539; lines 26697-26775 confidence: medium

Six Rulers under Iabraoth who believed in the Light-kingdom are placed below the Thirteenth Aeon in pure air, while six unrepentant Rulers are assigned to the lower impure atmosphere.

Six Rulers who believed in the Light-kingdom are placed in pure air, while six unrepentant Rulers are assigned to a lower impure atmosphere.
read in the book →
Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 541 / BOOK OF THE GREAT LOGOS. 543 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 545; lines 26954-27021 confidence: high

The hymn ends by saying the Father withdrew or inbreathed himself into the Universal Likeness and Idea except for the Little Idea; the Great and Little Ideas are explained as corresponding to macrocosm and microcosm, and the hymn ends with a triple Amen.

The passage explicitly states that the Great or Universal Idea and the Little Idea correspond to macrocosm and microcosm.
read in the book →
Fragments of a Faith Forgotten CERDO. / MARCION. 241 / MARCION. / MARCION. 243; lines 14432-14509 confidence: high

The passage contrasts the Just God with the Good God preached by Christ and says Marcion formulated a protest against horrible sayings and doings ascribed to God in some Old Testament documents.

The passage explicitly contrasts the Just God with the Good God preached by Christ and uses this contrast to explain Marcion’s protest.
read in the book →
Fragments of a Faith Forgotten E S68B3. T) 6 . / PHILO ON THE CONTEMPLATIVE LIFE. 67 / PHILO ON THE CONTEMPLATIVE LIFE. 69 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 7749-7801 confidence: medium

Each dwelling has a sacred place called a shrine or monastery, where in solitude they perform mysteries of the holy life, taking in no food, drink, or bodily necessities, but only laws, inspired prophetic sayings, hymns, and related materials by which knowledge and devotion grow and are perfected.

The chamber excludes bodily necessities, and the evening prayer asks that the soul be lightened of sense-desire, while the sunrise prayer seeks real sunshine and heavenly Light for the mind.
read in the book →
Fragments of a Faith Forgotten EGYPT. 63 / EGYPT. 65 / PHILO ON THE CONTEMPLATIVE LIFE. / E S68B3. T) 6 .; lines 7576-7619 confidence: medium

The speaker says he has already treated Essaeans who practise the religious life of action and will now discuss those who embrace the life of contemplation.

The passage contrasts the religious life of action with contemplation and contrasts bodily healing with healing of the soul.
read in the book →
Fragments of a Faith Forgotten EXTRACTS FROM BOOKS OF THE SAVIOUR. 507 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 509 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25394-25443 confidence: medium

The disciples are instructed about the space and rulers above them: twelve Mons, six under Adamas and six under labraoth; the six under labraoth repent, practice mysteries of light, and are carried by leou to a pure atmosphere near the sun's light.

The six under labraoth repent and are moved to a pure atmosphere, while the six under Adamas refuse the mysteries of light and are bound in the Fate-Sphere.
read in the book →
Fragments of a Faith Forgotten EXTRACTS FROM BOOKS OF THE SAVIOUR. 513 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 515 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 25689-25743 confidence: medium

"there is neither female nor male, nor form in that region, but only Light, unceasing, ineffable"

The Holy of all Holies region is described as having neither female nor male nor form, only unceasing, ineffable Light.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 3153-3287 confidence: medium

"Light and the Darkness, 394."

The passage contains a distinct index entry for Light and the Darkness and a large cluster of light-associated entries.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 4165-4309 confidence: medium

Index entries include Right, 'Right like as the left,' Righteous, ritual from mysteries, Marcosian ritual, and Rivers of Eden.

The index lists 'Right' and the phrase 'Right like as the left.'
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 461 / THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465; lines 23360-23403 confidence: medium

The Fate-Sphere is changed: formerly, by order of the First Statute and First Mystery, Ieou the Overseer of the Light had set its lords facing Left; now they face Left for six months and Right for six months.

The Fate-Sphere is changed from a single Left-facing orientation to an alternating Left and Right orientation for six-month periods.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE CARPOCRATIANS. 231 / CERINTHUS. 237 / CERINTHUS.; lines 14203-14277 confidence: high

"the God over all" is placed beyond "the subordinate power, the World-fashioner."

The summarized cosmogony contrasts the God over all with the subordinate World-fashioner.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE CARPOCRATIANS. 231 / CERINTHUS. 237 / CERINTHUS.; lines 14203-14277 confidence: medium

The Christ then leaves Jesus; Jesus suffers and rises again, explained as appearing to his followers after death.

The Christ is said to leave Jesus, and only then does Jesus suffer.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 79 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 81; lines 8229-8268 confidence: medium

The two bands join together so that one chorus is formed, in imitation of the joined chorus on the banks of the Red Sea.

Two bands perform apart and then join into one chorus; the final chorus is structured through answering high female and deep male voices.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495 / THE PISTIS SOPHIA. 497 / THE PISTIS SOPHIA. 499; lines 24908-24992 confidence: high

After purifying sins, the baptismal mysteries enter the body, pursue the pursuers, separate counterfeit spirit and destiny from the soul and power, form two groups, and remain between them to cleanse and prevent fouling in matter.

The mystery separates counterfeit spirit, destiny, and body into one group and soul and power into another, preventing the soul and power from being fouled in matter.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / NOTES ON THE A. AND B. CODICES. 571 / NOTES ON THE A. AND B. CODICES. 573 / NOTES ON THE A. AND B. CODICES. 575; lines 28239-28320 confidence: high

"The Lower Light- or Aeon-world (The Mixture of Light and Matter)"

The lower aeon-world is defined as a mixture of Light and Matter, and Schmidt links the system to a Platonic account of evil as Hyle or Matter.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 71 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 73; lines 7899-7975 confidence: medium

They practice simplicity, associating vanity with falsehood and simplicity with truth, from which evils and blessings respectively stream forth.

The passage states that vanity originates in falsehood while simplicity originates in truth, with evils and blessings flowing from those sources.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473; lines 23717-23794 confidence: medium

Sophia is completely purified; her light-powers are filled by her co-partner of light, the syzygy; her earlier attempt to reach the Light of lights unaided is described as error.

Sophia's light-powers are filled with new light by her own co-partner of light, the syzygy, after her earlier unaided attempt led to error.
read in the book →
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: high

The passage states that the human race needs purification and that all men are purgations of matter.

The passage contrasts the material world and matter to be renounced with purifying mysteries and mysteries of light.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 511 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 513; lines 25545-25585 confidence: medium

Those of the Left are drawn aside; the Great Sabaoth appears from the height among those of the Right and is called the Good, lord of the world and Sphere.

The passage contrasts those of the Left, who are drawn aside, with those of the Right, among whom the Great Sabaoth appears.
read in the book →
Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469; lines 23552-23631 confidence: medium

Sophia is in the Thirteenth Aeon, gazes upward by order of the First Mystery, sees the light of the veil of the Treasure of Light, desires ascent, cannot ascend, and sings hymns to the Light.

The passage contrasts the Light of lights and Treasure of Light with lower rulers, matter, Chaos, and Arrogant's deceptive power.
read in the book →
Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. / FROM THE ACTS OF JOHN. 429 / FROM THE ACTS OF JOHN. 431 / FROM THE ACTS OF JOHN. 433; lines 22155-22262 confidence: medium

Opening responses include Amen, a wish to be at-oned, the I-speaker's wish to at-one, and statements of having no house/place/temple and also houses/places/temples.

The I-speaker says it has no house, place, or temple and also has houses, places, and temples.
read in the book →
Fragments of a Faith Forgotten FROM THE ACTS OF ANDREW. 445 / FROM THE ACTS OF ANDREW. / FROM THE TRAVELS OF PETER. / FROM THE TRAVELS OF PETER. 447; lines 22754-22827 confidence: high

The passage says fleshly humans are sons of Adam, who sunk his being into earth; human birth is portrayed as being poured into earth, with right and left reversed in the lower world.

The passage repeatedly treats right/left, above/below, and before/behind as opposites that are inverted in the lower world and restored or equated in the Lord’s saying.
read in the book →
Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 433 / FROM THE ACTS OF JOHN. 435 / FROM THE ACTS OF JOHN. 437 / FROM THE ACTS OF JOHN. 439; lines 22430-22513 confidence: high

The author introduces the Gospel of Eve vision as concerning the Little and Great Man, lower and higher selves, in initiation circles, and says it describes a vision on the Mount.

The author explicitly frames the Gospel of Eve vision of a mighty Man and a dwarf as the idea of the Little and Great Man, lower and higher selves, in circles of initiation.
read in the book →
Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. 423 / FROM THE ACTS OF THOMAS. 425 / FROM THE ACTS OF JOHN. / FROM THE ACTS OF JOHN. 429; lines 21960-22042 confidence: medium

Peter and James ask John who was speaking with the Lord on the mount because they heard both speaking; John refers to the Lord's great grace, many-faced unity, and wisdom.

Peter and James hear two speakers with the Lord; John later sees another like Jesus come down, and Mead interprets the tradition as connected to the Gnostic distinction between Jesus and the Christ.
read in the book →
Fragments of a Faith Forgotten FROM THE ACTS OF ANDREW. / FROM THE TRAVELS OF PETER. / FROM THE TRAVELS OF PETER. 447 / FROM THE TRAVELS OF PETER. 449; lines 22830-22882 confidence: medium

“the help of God-and-man, received again its real mind”; “Right in the centre, joining twain in one, is set the nail of discipline, conversion and repentance.”

The fragment states that a central nail joins two into one and names discipline, conversion, and repentance; the author also mentions Right and Left as a pair undergoing change.
read in the book →
Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 429 / FROM THE ACTS OF JOHN. 431 / FROM THE ACTS OF JOHN. 433 / FROM THE ACTS OF JOHN. 435; lines 22265-22346 confidence: medium

The cross is described as the delimitation of all things, firm necessity, harmony of Wisdom, and as related to Right and Left Powers and a Lower Root from which genesis proceeds.

The explanation places Powers and other entities on the Right and Left in relation to Wisdom in harmony.
read in the book →
Fragments of a Faith Forgotten FROM THE ACTS OF JOHN. 443 / FROM THE ACTS OF ANDREW. 445 / FROM THE ACTS OF ANDREW. / FROM THE TRAVELS OF PETER.; lines 22728-22751 confidence: high

"Peter insisted on being crucified head downwards"

Peter's head-down crucifixion is explained by contrast with the Lord's head-on-high crucifixion and by a distinction between Adam-born humans and the divine Lord.
read in the book →
Fragments of a Faith Forgotten GREECE. 37 / GREECE. 39 / GREECE. 41 / GREECE. 43; lines 6626-6707 confidence: medium

Homer is identified as bard of the Viking heroes, while Orpheus is identified as bard of their predecessors; the descendants of Troy are said to prefer Homer and neglect Orpheus, old theologers, and older songs and legends.

The passage contrasts Homer as bard of warrior heroes with Orpheus as bard of older Greek predecessors, then links Homer with religious insufficiency for later thinkers.
read in the book →
Fragments of a Faith Forgotten GREECE. 37 / GREECE. 39 / GREECE. 41 / GREECE. 43; lines 6626-6707 confidence: medium

The passage links the priest's absence or subordinate status with Greek independence of thought and says men could look the gods in the face and battle them if necessary.

The passage says it was good for men to look the gods in the face and battle with them if necessary.
read in the book →
Fragments of a Faith Forgotten GREECE. 41 / GREECE. 43 / GREECE. / GREECE. 47; lines 6787-6872 confidence: medium

“When knowledge is given power is acquired,” and recipients may use it for good or evil; humans must come by free will.

The passage states that knowledge gives power and that its use for good or evil depends on the recipients; it also contrasts higher aims with selfishness and lower elements in human nature.
read in the book →
Fragments of a Faith Forgotten GREECE. 47 / GREECE. 49 / GREECE. 51 / GREECE. 53; lines 7037-7117 confidence: medium

The author says Greece might seem to have forgotten the Mystery-tradition, but a deeper view denies this; in Plato’s day the Orient and Egypt came to Greece, while later Greece went to Egypt and the East.

The author contrasts a surface appearance of Greece forgetting the Mystery-tradition with a deeper view in which this is not the case.
read in the book →
Fragments of a Faith Forgotten GREECE. 49 / GREECE. 51 / GREECE. 53 / GREECE. 55; lines 7120-7199 confidence: high

National and local cults are said to have been influenced by modified Chaldaeo-Persian symbolism; the passage describes worship of the Spiritual Sun, the Logos, the orb of day, Mithra as visible sun and Spiritual Sun, mediator between Light and Darkness, and his rays shining to the limits of the Roman Empire.

Mithra is described as the Spiritual Sun and as mediator between Light and Darkness.
read in the book →
Fragments of a Faith Forgotten GREECE. 55 / GREECE. 57 / EGYPT. / EGYPT. 59; lines 7287-7325 confidence: medium

After the Hyksos expulsion, Seth or Set is said to have been gradually identified with Typhon, the opponent of Osiris, the Logos; the author says this does not determine the real doctrines of the Mysteries of Seth.

The passage repeatedly contrasts beneficent beings or traditions with later hostile labels: Seth/Set with Typhon, Devas with Daevos as evil entities, and Greek Daimones with Christian Demon.
read in the book →
Fragments of a Faith Forgotten HERACLEON. 391 / HERACLEON. / BARDESANES. / BARDESANES. 393; lines 20437-20509 confidence: low

Listed titles include Dialogues against the Marcionites, The Light and the Darkness, The Spiritual Nature of Truth, The Stable and Unstable, and Concerning Fate.

Two named titles contain paired oppositions: The Light and the Darkness and The Stable and Unstable.
read in the book →
Fragments of a Faith Forgotten HIPPOLYTUS' ACCOUNT OP ONE OF THE VARIANTS / XX11. FRAGMENTS OF A FAITH FORGOTTEN. / SYNOPSIS OF CONTENTS. XX111. / SOME TRACES OF THE GNOSIS IN THE; lines 1050-1114 confidence: medium

From the Acts of John: headings include Christ speaking with Jesus, a great miracle, a ritual from the mysteries, the mystery and initiation of the Cross, higher and lower selves, prayers to Christ, John's farewell and last prayer, and a story of John and bugs.

The Acts of John contents list a section titled higher and lower selves.
read in the book →
Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 3290-3424 confidence: low

The Man index entry lists page references and subentries including Adam the Man, descent, first man, from heaven, heavenly man, inner man, new man, perfect man, spiritual man, son of man, and woman.

The index contains a Male-female entry and the Man entry includes woman as a subentry.
read in the book →
Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 4468-4604 confidence: low

Index entry lists Syzygy and law of syzygy.

The index lists syzygy and the law of syzygy, which literally indicates a paired relation in this indexed context.
read in the book →
Fragments of a Faith Forgotten INDEX. / XXXIX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 2855-3016 confidence: medium

"If ye make not right like as left"

An indexed saying states, 'If ye make not right like as left'.
read in the book →
Fragments of a Faith Forgotten MARCION. 241 / MARCION. / MARCION. 243 / MABCION. 245; lines 14512-14584 confidence: high

Tertullian tries to show Marcion taught two Gods, the Just and the Good; the passage says Marcion taught the Old Testament Jewish idea of God was inferior and antagonistic to the Good God revealed by Christ.

The passage reports Tertullian's charge of two Gods, the Just and the Good, and describes Marcion's teaching as an antagonism between the Old Testament conception of God and the Good God revealed by Christ.
read in the book →
Fragments of a Faith Forgotten MARCION. / MARCION. 243 / MABCION. 245 / MAECION. 247; lines 14587-14680 confidence: high

The world is the joint product of the God of the Law and Hyle; Hyle gives Adam a body, the Creative Power gives breath or spirit, and Adam and Eve live innocently in Paradise without children.

The passage contrasts the Good God with the God of the Law or Creator and Hyle, with human misery arising through Hyle and the Creator and deliverance coming from the Good God's Son.
read in the book →
Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 11935-12061 confidence: high

The nature-powers produce only an envelope or plasm, which cannot stand upright and lies on the ground helpless, crawling like a worm.

The plasm made by nature-powers is helpless until the Power Above sends the life-spark, after which it rises and develops; the light-spark is distinguished from the bodily elements.
read in the book →
Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 11935-12061 confidence: high

Saturninus is said to have taught the Unknown Father, hierarchies, seven creative spheres and rulers, builders and fashioners, hostile hierarchies, and a World-saviour who defeats evil powers and rescues those with the light-spark; Yahweh is placed among the creative hierarchies and Jewish scriptures are described as mixed and erroneous.

The World-saviour defeats evil powers and rescues all who have the light-spark within them from the powers of the creative hierarchies.
read in the book →
Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12063-12166 confidence: medium

The passage describes bright and dark sides appearing together; some dabblers fell into errors, Patristic writers exaggerated the abuses, and Gnostic writings condemned them.

The passage states that bright and dark sides are almost invariably found together when light is shed on the mystery of the world and man.
read in the book →
Fragments of a Faith Forgotten MONOIMUS. 223 / THE SO-CALLED CAINITES. / THE SO-CALLED CAINITES. ' 225 / THE SO-CALLED CAINITES. 227; lines 13817-13893 confidence: high

The Cainite circle regards Judas as advanced in Gnosis, able to distinguish the true God from the God of generation, and teaching separation from the world and the inferior power that made heaven, world, and flesh.

The passage distinguishes the true God from the God of generation, describes an inferior power that made heaven, world, and flesh, and opposes it to the spiritual world.
read in the book →
Fragments of a Faith Forgotten MONOIMUS. / MONOIMUS. 223 / THE SO-CALLED CAINITES. / THE SO-CALLED CAINITES. ' 225; lines 13736-13814 confidence: high

The world-creator is not the God over all; the absolute power above is stronger than the weaker power of generation, symbolized as an impure world-womb containing heaven and earth, the sensible world.

The passage repeatedly opposes a superior power of enlightenment and wisdom to an inferior creator or God of generation.
read in the book →
Fragments of a Faith Forgotten MONOIMUS. / MONOIMUS. 223 / THE SO-CALLED CAINITES. / THE SO-CALLED CAINITES. ' 225; lines 13736-13814 confidence: high

The world-creator is not the God over all; the absolute power above is stronger than the weaker power of generation, symbolized as an impure world-womb containing heaven and earth, the sensible world.

The sensible world is described as an impure world-womb, after-birth, deficiency, or abortion in contrast with the true birth and ideal aeon-world above.
read in the book →
Fragments of a Faith Forgotten MONOIMUS. / MONOIMUS. 223 / THE SO-CALLED CAINITES. / THE SO-CALLED CAINITES. ' 225; lines 13736-13814 confidence: high

The passage compares these antitheses with Justinus: psychic powers or angels are traced along the Abel line, spiritual powers along the Cain line; Abel offers blood-sacrifices, while Cain offers fruits of the field.

Abel is associated with blood-sacrifices and Cain with the fruits of the field, as part of a Cain-Abel antithesis.
read in the book →
Fragments of a Faith Forgotten MONOIMUS. / MONOIMUS. 223 / THE SO-CALLED CAINITES. / THE SO-CALLED CAINITES. ' 225; lines 13736-13814 confidence: high

The passage compares these antitheses with Justinus: psychic powers or angels are traced along the Abel line, spiritual powers along the Cain line; Abel offers blood-sacrifices, while Cain offers fruits of the field.

The passage distinguishes psychic powers or angels along the Abel line from spiritual powers along the Cain line.
read in the book →
Fragments of a Faith Forgotten NICOLAUS. / CERDO. / MARCION. 241 / MARCION.; lines 14358-14429 confidence: high

Marcion is said to admit that the Yahweh of the Old Testament was just and to arrange sayings and doings attributed to Yahweh beside sayings and teachings of Christ in parallel antitheses.

The passage explicitly describes Marcion arranging Yahweh’s sayings and doings against Christ’s sayings and teachings in a series of antitheses.
read in the book →
Fragments of a Faith Forgotten NOTES ON THE A. AND B. CODICES. 579 / THE AKHMIM CODEX. / THE AKHMIM CODEX. 581 / THE AKHMIM CODEX. 583; lines 28564-28645 confidence: medium

The revealed Power is named Barbelo, the perfect Aeon, first Thought and Image; she becomes First Man, Virginal Spirit, triple-powered, triple-named, triple-born, and Man-woman from Forethought.

Barbelo is described as Man-woman and also through multiple male and virginal spirit titles.
read in the book →
Fragments of a Faith Forgotten NOTES ON THE A. AND B. CODICES. 569 / FRAGMENTS OF A FAITH FORGOTTEN. / NOTES ON THE A. AND B. CODICES. 571 / NOTES ON THE A. AND B. CODICES. 573; lines 28154-28236 confidence: low

Mead lists doctrinal domains including aeonology and cosmology, says the universe evolves according to order while involution changes that order, and describes the Extracts and The Book of the Great Logos as an older form than the Pistis treatise.

The passage contrasts the ordered evolution of the universe with involution that seems to change that order.
read in the book →
Fragments of a Faith Forgotten OF THE BOOK OF -THE GREAT LOGOS / ACCORDING TO THE MYSTERY. / BOOK OF THE GREAT LOGOS. 519 / BOOK OF THE GREAT LOGOS. 521; lines 25899-25938 confidence: medium

The mysteries are not to be revealed to sorcerers who practice foul rites; Sabaoth Adamas is described as enemy of the Kingdom of Heaven and chief of the six non-repentant Rulers, with a mystery-name and monstrous form mentioned.

The passage contrasts faith in the Light and the Light-treasure with Sabaoth Adamas, who is called enemy of the Kingdom of Heaven and chief of six non-repentant Rulers.
read in the book →
Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11302-11417 confidence: medium

The author describes Dosithean tradition as showing shadows of pre-Christian Gnosis from Arab, Phoenician, Syrian, and Babylonian sources and suggests a possible source for the Valentinian thirty aeons and divided Sophia, whose lower aspect is World-soul or primordial substance.

Sophia, the divided thirtieth aeon, is described in paired spatial terms, with her lower aspect constituting the World-soul or primordial substance.
read in the book →
Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11419-11546 confidence: high

The Simonian systems are summarized as including the Father over all, Logos, aeon-world, emanation, pairs or syzygies, World-soul as Thought or female aspect of the Logos, descent of the soul, builders of the sensible world, reincarnation, and redemption.

The World-soul is described as the Thought or female aspect of the Logos, and Irenaeus' outline names the World-soul as Sophia or Wisdom.
read in the book →
Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11419-11546 confidence: high

The Simonian systems are summarized as including the Father over all, Logos, aeon-world, emanation, pairs or syzygies, World-soul as Thought or female aspect of the Logos, descent of the soul, builders of the sensible world, reincarnation, and redemption.

The system is described as presenting positive and negative aspects as pairs or syzygies.
read in the book →
Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11419-11546 confidence: high

The Simon-and-Helen myth is said to parody sidereal symbolism: Logos and Thought or World-soul as Sun and Moon, Simon and Selene/Helen; in the microcosm Helen is the soul fallen into matter and Simon the mind bringing redemption; one system interpreted the Trojan Helen myth spiritually and psychologically.

The passage states that the Logos and his Thought or World-soul were symbolized as the Sun, identified with Simon, and the Moon, identified with Selene or Helen.
read in the book →
Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11548-11667 confidence: high

The Dwelling is said to be man, the temple of the Holy Spirit. Fire is the symbol of the Boundless Power and Universal Root and is described as twofold: concealed and manifested.

Fire is described as having concealed and manifested aspects, with the concealed hidden in the manifested and the manifested produced by the concealed.
read in the book →
Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11669-11772 confidence: high

The Great Announcement says that universal Aeons have two beginningless and endless growths from one Root, Power Silence: a male Great Power or Universal Mind from above and a female Great Thought or Conception from below.

The quoted text describes one Root and one Boundless Power from which Thought proceeds; male Power and female Thought appear as two while remaining one.
read in the book →
Fragments of a Faith Forgotten OF THE CHURCH FATHERS. / SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163; lines 11669-11772 confidence: medium

The Great Announcement says that universal Aeons have two beginningless and endless growths from one Root, Power Silence: a male Great Power or Universal Mind from above and a female Great Thought or Conception from below.

The male Great Power and female Great Thought match each other, unite, and manifest the Middle Space or Air.
read in the book →
Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. 85 / JEWRY. / JEWRY. 87 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 8524-8568 confidence: low

“The two ‘kingdoms’ that were always fighting”

The passage mentions two “kingdoms” that were always fighting.
read in the book →
Fragments of a Faith Forgotten PHILO ON THE COMTEMPLATIVE LIFE. 75 / PHILO ON THE CONTEMPLATIVE LIFE. 77 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 79; lines 8141-8183 confidence: medium

The men view the law-code as like a living thing: spoken commands are its body, and unseen thought stored in the words is its soul; the student's rational soul contemplates through this thought.

The law-code is likened to a living thing with spoken commands as body and unseen thought as soul.
read in the book →
Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. 69 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 71 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 7850-7896 confidence: medium

They avoid food and drink before sundown, assign light/day to philosophy, and assign a brief portion of darkness/night to bodily necessities.

The passage explicitly contrasts light/day for philosophy with darkness/night for bodily necessities.
read in the book →
Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. 71 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 73 / PHILO ON THE COMTEMPLATIVE LIFE. 75; lines 7978-8058 confidence: medium

“the men being apart on the right, and the women apart on the left.”

The banquet arrangement explicitly separates men on the right and women on the left.
read in the book →
Fragments of a Faith Forgotten PROLEGOMENA. 11 / PROLEGOMENA. 13 / PROLEGOMENA. 15 / PROLEGOMENA. 17; lines 5577-5655 confidence: medium

“necessary yoke-fellow of blind conservatism. It is the child of these twain that will bring light.”

Blind conservatism and enthusiasm for criticism are presented as opposed but necessary yoke-fellows, with a child of the two bringing light.
read in the book →
Fragments of a Faith Forgotten PROLEGOMENA. 13 / PROLEGOMENA. 15 / PROLEGOMENA. 17 / PROLEGOMENA. 19; lines 5658-5732 confidence: medium

The faculty is "the child that will come to birth from the congress" of progress and reaction.

The higher faculty is described as a child born from the congress of the two forces of progress and reaction.
read in the book →
Fragments of a Faith Forgotten PROLEGOMENA. 19 / PROLEGOMENA. 21 / PROLEGOMENA. 23 / PEOLEGOMENA. 25; lines 5899-5979 confidence: medium

Higher Criticism is said to have struck a death blow to unreasoning bibliolatry, and the conflict between religion or theology and science is said to create a generation seeking reconciliation.

The conflict between religion or theology and science is followed by an expected reconciliation, imaged as Heaven and Earth kissing.
read in the book →
Fragments of a Faith Forgotten PROLEGOMENA. / PROLEGOMENA. 5 / PROLEGOMENA. 7 / PROLEGOMENA. 9; lines 5264-5305 confidence: medium

The scholar still values analysis and orthodoxy, but his analysis is from within and without, and his orthodoxy is in the life of the stream rather than the shape of the banks.

The scholar's analysis is said to work from within and from without, contrasting the life of the stream with the shape of its banks.
read in the book →
Fragments of a Faith Forgotten PTOLEMY. 383 / PTOLEMY. / PTOLEMY. 385 / PTOLEMY. 387; lines 20192-20230 confidence: high

The maker or soul of the world is described as generable, unlike the ingenerable creator of the divine creation, and as superior to the opposer or world whose substance is destruction and darkness and whose matter is divided.

The passage contrasts incorruptible, self-existent Light of the ingenerable Father’s cosmic spaces with the world or opposer whose substance is destruction and darkness.
read in the book →
Fragments of a Faith Forgotten PTOLEMY. 385 / PTOLEMY. 387 / FRAGMENTS OF A FAITH FORGOTTEN. / PTOLEMY. 389; lines 20283-20355 confidence: medium

Life is the Light of men; men first signifies the supernal Man and his spouse, the Church, who were enlightened through Life; this concerns the Pleroma or divine world.

Life is the Light of men; Light shines in Darkness; the sensible world does not know the Divine Aeon, while the enlightened behold His glory.
read in the book →
Fragments of a Faith Forgotten PTOLEMY. 385 / PTOLEMY. 387 / FRAGMENTS OF A FAITH FORGOTTEN. / PTOLEMY. 389; lines 20283-20355 confidence: medium

Ptolemy says the Proem contains two tetraktydes: Father and Silence, Mind and Truth, Word and Life, Man and Church.

The passage identifies two tetraktydes composed of paired divine names: Father/Silence, Mind/Truth, Word/Life, Man/Church.
read in the book →
Fragments of a Faith Forgotten SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12291-12317 confidence: high

Christ ascends above and forms the Holy Church with the First and Second Man; this is called the right-hand birth of the Great Mother.

The passage contrasts a right-hand birth of the Great Mother with a left-hand downward fall into chaotic matter.
read in the book →
Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12320-12446 confidence: high

Ialdabaoth boasts that he is Father and God with none beyond him; Sophia tells him that the Father of All, the First Man, and Man the Son of Man are above him.

Ialdabaoth claims sole divinity, while Sophia names higher figures above him and later acts against his ordinance of ignorance.
read in the book →
Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12448-12568 confidence: medium

The three principles of the universe are the Good or all-wise Deity, Elohim as Father or Spirit and creative power, and Eden as World-Soul symbolized as woman above and serpent below.

Elohim and Eden are paired as Father-Spirit and Mother-Soul, and their powers divide into two groups of twelve according to each principle.
read in the book →
Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12570-12671 confidence: high

Soul/Eden, abandoned by Elohim, tries to entice him back; the spirit left in man desires to follow its Father into the height but is plagued by the soul and Mother-Soul powers associated with sexual passion and vice.

The human spirit seeks the Father above, while the soul, incited by Mother-Soul powers, torments it and leads it into vice.
read in the book →
Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597 / SOME FORGOTTEN SAYINGS. 599; lines 29225-29313 confidence: high

Entry into the kingdom requires reversing below/above, right/left, and before/behind; the note explains this as entering the central point and passing into the spiritual region.

The saying requires making below into above, right into left, and before into behind before entering the kingdom; the note associates this with a central point and passage into the spiritual region.
read in the book →
Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597; lines 29136-29222 confidence: medium

Salome asks how long death will hold sway; the Lord links it to women bringing forth, says to avoid the bitterness of death, and says knowledge comes when shame is trodden on and male with female is neither male nor female.

In the Salome dialogue, death’s sway is linked with birth, and revelation comes when shame is trodden down and male with female becomes neither male nor female.
read in the book →
Fragments of a Faith Forgotten SOME GNOSTIC FRAGMENTS. 159 / DOSITHEUS. / DOSITHEUS. 163 / MENANDER.; lines 11774-11849 confidence: medium

Menander's activity is placed at Antioch; he is said to teach a distinction between the God over all and creative powers or forces of nature, and wisdom through disciplined transcendental magic and science.

Menander's teaching is summarized as distinguishing the God over all from creative powers or forces of nature, and as seeking freedom from lower Angels.
read in the book →
Fragments of a Faith Forgotten SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335 / THE SOPHIA-MYTHUS. 337; lines 18200-18274 confidence: high

The first created roots are named as Mind-and-Truth, Word-and-Life, Man-and-Church, ten from Mind-and-Truth, and twelve from Word-and-Life, twenty-eight in all; the ten are five syzygies with paired names.

Aeons are repeatedly named in pairs, and the commentary explicitly describes the nomenclature as expressing positive and negative aspects of father-motherhood and polarization.
read in the book →
Fragments of a Faith Forgotten SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335 / THE SOPHIA-MYTHUS. 337 / THE SOPHIA-MYTHUS. 339; lines 18277-18352 confidence: high

The twelfth and last aeon is female and called Wisdom/Sophia; she sees the creative aeons, ascends or returns to the Father’s depth, and sees that the Father alone creates without a syzygy.

The aeons create through syzygies; Sophia attempts creation without her consort and produces only formless essence.
read in the book →
Fragments of a Faith Forgotten SUMMARY OF THE FRAGMENTS / OF THE BOOK OF -THE GREAT LOGOS / ACCORDING TO THE MYSTERY. / BOOK OF THE GREAT LOGOS. 519; lines 25815-25896 confidence: medium

Evil powers envy those who know Him; those born in the flesh of unrighteousness and not of the second birth have no part in the Kingdom of the Father.

The passage contrasts those born in the flesh of unrighteousness and ignorance with the Righteous Race and those of the second birth.
read in the book →
Fragments of a Faith Forgotten SUMMARY OF THE FRAGMENTS / OF THE BOOK OF -THE GREAT LOGOS / ACCORDING TO THE MYSTERY. / BOOK OF THE GREAT LOGOS. 519; lines 25815-25896 confidence: high

Recipients should be perfected and saved from the Rulers of this world and its snares by receiving the Gnosis, the Word he imparts, which is unstained by the world.

The passage contrasts the Father's Word, Kingdom, and Fullness with the Rulers of the world, evil powers, ignorance, and exclusion from the Kingdom.
read in the book →
Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 373 / THE NUMBER-SYMBOLISM OF MARCUS. 375 / THE NUMBER-SYMBOLISM OF MARCUS. 377 / THE NUMBER-SYMBOLISM OF MARCUS. 379; lines 19872-19953 confidence: medium

The world-fabricator or time-spirit tries to copy Eternity's infinite timeless nature by representing it in times, seasons, and numbers; truth abandons him, and his work ends when times are fulfilled.

The world-fabricator or time-spirit, marked by deficiency, cannot model Eternity directly and instead represents it through times, seasons, and numbers; the passage contrasts truth and lie and says his work will end.
read in the book →
Fragments of a Faith Forgotten THE AKHMIM CODEX. 589 / THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS.; lines 28954-29035 confidence: medium

Good and evil must come; the agent through whom good comes is blessed, and the agent through whom evil comes receives woe.

The saying states that good and evil must come, but blesses or condemns the persons through whom they come.
read in the book →
Fragments of a Faith Forgotten THE ESSENES. 133 / FRAGMENTS OF A FAITH FORGOTTEN. / THE ESSENES. 135 / THE TENDENCIES OF GNOSTICISM.; lines 10386-10497 confidence: high

The Gnostics are said to claim two lines of tradition: public sayings and inner teachings about things people in the world could not understand; most inner teaching remained secret.

The Gnostics are said to claim two lines of tradition: public sayings and inner teachings; literal teachings are for the uninstructed while inner doctrine is for the worthy.
read in the book →
Fragments of a Faith Forgotten THE ESSENES. 133 / FRAGMENTS OF A FAITH FORGOTTEN. / THE ESSENES. 135 / THE TENDENCIES OF GNOSTICISM.; lines 10386-10497 confidence: high

The passage says Yahweh of the Elohim was not the Father of Jesus and that the Demiurgos, the creative power of the world, was not the Mystery God over all.

The passage separates the Father or Mystery God over all from Yahweh and the Demiurgos, identifying the latter with a subordinate or creative function.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495 / THE PISTIS SOPHIA. 497; lines 24809-24905 confidence: medium

The counterfeit spirit drags down the soul, constrains it to commit sins and evils, troubles the person in dreams with worldly desires, binds the soul to actions decreed by the Rulers, and is called the enemy of the soul.

The counterfeit spirit is foreign to the soul, hostile to it, constrains it to sin, follows it after death, and binds or impedes it until the righteous soul breaks those bonds.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA. 461 / THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 23406-23454 confidence: high

The ordainers of the hour can prophesy when the Fate or Sphere turns Left, but not when it turns Right, because the influences have been changed.

The Fate or Sphere turning Left enables the ordainers to predict, while turning Right prevents prophecy because the influences have been changed.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 467; lines 23457-23496 confidence: medium

Mary asks further how the third part was taken; purified power is gathered back to the higher world by Melchisedec, called the Great Receiver or Collector of Light.

The passage contrasts the higher Light and purified power with the Rulers' matter, kingdom, and efforts to prevent matter from becoming purified souls.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475; lines 23797-23876 confidence: medium

Mary says that before the Spirit descended on Jesus, the child Jesus was in the vineyard with Joseph; the Spirit came from the height to Mary’s house, appeared like Jesus, and asked for “Jesus, my Brother.”

The Spirit descends from the height, looks like Jesus, is called his brother, and after mutual embrace and kiss the two become one being.
read in the book →
Fragments of a Faith Forgotten THE SO-CALLED CAINITES. 227 / THE CARPOCRATIANS. 229 / THE CARPOCRATIANS. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 13933-13968 confidence: medium

The sensible world is made by fabricating powers or builders, who are far inferior to the unknown ingenerable Father.

The sensible world is made by inferior builders, while souls seek escape from their dominion and ascent to the superior Father.
read in the book →
Fragments of a Faith Forgotten THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595; lines 29038-29133 confidence: medium

“There is a mingling that leadeth to death, and there is a mingling that leadeth to life.”

The passage explicitly contrasts a mingling that leads to death with a mingling that leads to life.
read in the book →
Fragments of a Faith Forgotten THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595; lines 29038-29133 confidence: high

The kingdom comes “when two shall be one,” the without as the within, and the male with the female, “neither male nor female.”

The coming of the kingdom is described as two becoming one, without becoming as within, and male with female becoming neither male nor female.
read in the book →
Fragments of a Faith Forgotten THE AKHMIM CODEX. 581 / THE AKHMIM CODEX. 583 / THE AKHMIM CODEX. 585 / THE AKHMIM CODEX. 587; lines 28729-28811 confidence: medium

Mead introduces the Self-begotten from Thought, the Word; the quoted fragment says he came from first Thought, was set as God over the All, received powers, and had Truth made subject to him.

The passage mentions separate pairs, the conjunction of Self-begotten and Truth, and pairings of Luminaries with subordinate emanations.
read in the book →
Fragments of a Faith Forgotten THE BASILIDIAN GNOS1S. 255 / THE BASILIDIAN GNOSIS. 257 / THE BASILIDIAN GNOSIS. 259 / THE BASILIDIAN GNOSIS. 261; lines 15152-15225 confidence: medium

The Holy Spirit permeates everything and phenomenally separates the sensible universe from the noumenal as the Limitary Spirit, a Firmament beyond the visible firmament and moon’s track.

The Holy Spirit is called the Limitary Spirit and Firmament, separating the sensible universe from the noumenal and standing between cosmic and supercosmic things.
read in the book →
Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 257 / THE BASILIDIAN GNOSIS. 259 / THE BASILIDIAN GNOSIS. 261 / THE BASILIDIAN GNOSIS. 263; lines 15228-15313 confidence: medium

The passage explains a supercelestial or aetherial creation beyond the moon, a sublunary world and atmosphere below the moon, the lower firmament marked by the moon’s path, and stars reflected in sublunary waters.

The passage divides the cosmos into aetherial regions beyond the moon and sublunary regions below it, with distinct rulers and named realms Ogdoad and Hebdomad.
read in the book →
Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 269 / THE BASILIDIAN GNOSIS. 271 / THE BASIL1DIAN GNOSIS. 273 / THE BASILIDIAN GNOSIS. 275; lines 15717-15792 confidence: medium

The passage distinguishes vulgar transmigration into an animal body from reincarnation, and says Basilidians explained it through the animal nature in man, the animal soul or body of desire, where passions inhere.

The passage distinguishes rational soul from passions, animal soul, and alien accretions attached to it.
read in the book →
Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 271 / THE BASIL1DIAN GNOSIS. 273 / THE BASILIDIAN GNOSIS. 275 / THE BASILIDIAN GNOSIS. 277; lines 15795-15874 confidence: medium

The passage denies multiple souls and rejects excuse by appended elements; Isidorus says the person chose evil and must rule the inferior creation within by the rational principle.

The passage contrasts appended inferior impulses with the rational principle that must rule them and retains moral responsibility.
read in the book →
Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 271 / THE BASIL1DIAN GNOSIS. 273 / THE BASILIDIAN GNOSIS. 275 / THE BASILIDIAN GNOSIS. 277; lines 15795-15874 confidence: medium

"the man is the same man, no matter in what body or vesture he may be; the vestures are not the man."

The text states that the man is the same in whatever body or vesture and that the vestures are not the man.
read in the book →
Fragments of a Faith Forgotten THE CARPOCRATIANS. 229 / THE CARPOCRATIANS. / FRAGMENTS OF A FAITH FORGOTTEN. / THE CARPOCRATIANS. 231; lines 13971-14099 confidence: medium

The passage states that there is no essential evil in the universe and that things are bad and good only in human opinion.

The passage states a doctrine that there is no essential evil and that good and bad are in human opinion only.
read in the book →
Fragments of a Faith Forgotten THE CARPOCRATIANS. 229 / THE CARPOCRATIANS. / FRAGMENTS OF A FAITH FORGOTTEN. / THE CARPOCRATIANS. 231; lines 14101-14200 confidence: medium

In Salmon's summary, all existence flows from one eternal Monad and strives to return, while finite spirits rule portions of the world, oppose unity, and are linked to popular religions.

Finite spirits rule parts of the world and counteract the universal movement toward unity; souls must escape their dominion.
read in the book →
Fragments of a Faith Forgotten THE ESSENES. 135 / THE TENDENCIES OF GNOSTICISM. / THE TENDENCIES OF GNOSTICISM. 139 / THE TENDENCIES OF GNOSTICISM. 141; lines 10581-10653 confidence: high

Docetic theory is defined as appearance; the passage distinguishes Christ from Jesus and gives two formulations involving apparent suffering or a phantasmal body called Jesus.

The passage's docetic account distinguishes Christ from Jesus and says divine suffering is appearance while the lower man or phantasmal body bears the suffering role.
read in the book →
Fragments of a Faith Forgotten THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN. / THE NAASSENI. 205 / THE PERAT.E. 207; lines 13052-13127 confidence: high

The Saviour has a human and cosmic task; the cosmic task separates good from bad sidereal powers, and wars in heaven precede earthly conflict.

The Saviour’s cosmic task is explicitly to separate good from bad among sidereal powers and influences.
read in the book →
Fragments of a Faith Forgotten THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN. / THE NAASSENI. 205 / THE PERAT.E. 207; lines 13052-13127 confidence: high

The Saviour has a human and cosmic task; the cosmic task separates good from bad sidereal powers, and wars in heaven precede earthly conflict.

The passage states that wars in heaven precede the conflict of good and evil on earth.
read in the book →
Fragments of a Faith Forgotten THE NUMBEK-SYMBOLISM OF MARCUS. 359 / THE NUMBER-SYMBOLISM OF MARCUS. 361 / THE NUMBER-SYMBOLISM OF MARCUS. 363 / THE NUMBER-SYMBOLISM OF MARCUS. 365; lines 19293-19373 confidence: medium

Every divine element and its sub-sounds, notes, or letters is contained in the phase of Divine Being symbolically called Church; Church means Calling Forth, is the Heritage of the Elect, has an authentic name revealed only to initiates, and is the female aspect of the fourth syzygy of the Tetrad or Holy Four.

Church is identified as the female aspect of the fourth and last syzygy, or pair, of the Tetrad.
read in the book →
Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 365 / THE NUMBER-SYMBOLISM OF MARCUS. 367 / THE NUMBER-SYMBOLISM OF MARCUS. 369 / THE NUMBER-SYMBOLISM OF MARCUS. 371; lines 19544-19624 confidence: medium

The Marcosians say the six descended and was detained in the Hebdomad, the region of seven spheres of difference, and is of the same essence as the World-mother, the eighth sphere of sameness beyond the seven.

The six descends and is detained in the Hebdomad, while regeneration is separately framed as ascent; the passage contrasts seven spheres of difference with an eighth sphere of sameness.
read in the book →
Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 367 / THE NUMBER-SYMBOLISM OF MARCUS. 369 / THE NUMBER-SYMBOLISM OF MARCUS. 371 / THE NUMBER-SYMBOLISM OF MARCUS. 373; lines 19627-19704 confidence: medium

A quoted exposition names a pre-universal Noughtness and consubsisting Oneness; Noughtness and Oneness produce the Monad/Nought, with which One consubsists, and the four powers send forth the aeons.

Noughtness and Oneness, described as in reality one, give rise to Monad/Nought and One, and the four powers send forth the aeons.
read in the book →
Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 379 / THE NUMBER-SYMBOLISM OF MARCUS. 381 / PTOLEMY. 383 / PTOLEMY.; lines 20034-20109 confidence: high

The Letter to Flora gives the Valentinian view concerning the "world-process, the old Covenant theology, and the documents of the Jewish law."

The Letter to Flora is said to address old Covenant theology and Jewish law, while Ptolemy rejects two opposing claims about whether the Law came directly from the Logos or from a destructive opposite power.
read in the book →
Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 379 / THE NUMBER-SYMBOLISM OF MARCUS. 381 / PTOLEMY. 383 / PTOLEMY.; lines 20034-20109 confidence: medium

Ptolemy says opinions are divided: one view says the Jews' Law came from God and the Father, the Logos; the opposite view says it came from the destroyer, the god of this world, the Accuser or Diabolos.

The passage presents an opposing destructive power as a proposed source of the Law, then rejects the idea that the world-process is the work of an unjust or destructive god.
read in the book →
Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. / THE NUMBEK-SYMBOLISM OF MARCUS. 359 / THE NUMBER-SYMBOLISM OF MARCUS. 361 / THE NUMBER-SYMBOLISM OF MARCUS. 363; lines 19214-19290 confidence: medium

The document's inspiration is ascribed to the Supernal Four, the highest hierarchy of the Pleroma, which reveals itself to mortals in feminine form because the world cannot bear its masculine greatness.

The Supernal Four reveals itself in feminine form because mortals cannot bear its masculine greatness; the passage explicitly compares this with the Deva using Shakti/Devi to communicate with mortals.
read in the book →
Fragments of a Faith Forgotten THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS. / THE SETHIANS. 215; lines 13357-13427 confidence: high

A spark or ray from above is mingled in many waters; the Light seeks to free mind from death and the dark body; the lower wind raises waves; the mind is a ray from perfect Light and a light-spirit floating on water.

The passage contrasts the perfect Light above with the dark body and waters below, and describes the mind or light-ray as needing release and return toward its proper region.
read in the book →
Fragments of a Faith Forgotten THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS. / THE SETHIANS. 215; lines 13357-13427 confidence: medium

The generative power is called wind, beast, and serpent; the impure womb produces mortal men, the pure Sphere of Light produces immortal men or gods, and the Perfect Man or Logos descends into the pure man.

The impure womb or sphere of generation produces mortal men, while the pure womb or Sphere of Light produces immortal men or gods.
read in the book →
Fragments of a Faith Forgotten THE PERAT.E. 209 / THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS.; lines 13280-13354 confidence: high

Darkness strives to retain Light and Spirit and imprison light-sparks in matter; Light and Spirit strive to raise their powers aloft and rescue them from Darkness.

Darkness imprisons light-sparks in matter while Light and Spirit work to raise and rescue their powers.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471; lines 23634-23714 confidence: high

Sophia desires the Light and descends toward its reflection from the Thirteenth Mou through the Twelve into Chaos or Unorder.

The passage contrasts Sophia's desired Light with a false light or counterfeit spirit named as her chief enemy.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479; lines 23967-24047 confidence: high

The supreme Mystery knows the reasons for darkness and light and for many opposites, including chaos and treasure of light, judgment and inheritance, punishment of sinners and rest of the righteous, fire of punishment and seals of light, blasphemies and songs, and death and life.

The passage lists many pairs of opposites, including darkness and light, judgment and inheritance, punishment and rest, and death and life.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479 / THE PISTIS SOPHIA. 481 / THE PISTIS SOPHIA. 483; lines 24136-24188 confidence: medium

Though a man in the world, he shall be 'King with Me in My Kingdom' and is 'a King in the Light.'

The subject is repeatedly called a man in the world, yet the speaker also says he is not of the world.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA. 483 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTTS SOPHIA. 485 / THE PISTIS SOPHIA. 487; lines 24335-24413 confidence: medium

The addressees are called purgations of the Treasure, the Right, invisibles, rulers, and all of them; they endured afflictions through embodiment, struggled, renounced the world and matter, found the mysteries of the Kingdom of Light, and became pure light.

The addressees renounce the whole world and all matter in it before finding the mysteries that purify them into pure light.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA. 491 / THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495; lines 24719-24806 confidence: high

The question 'Who constraineth a man to sin?' opens the constitution of man and 'Gnostic psychology.'

The human constitution is divided into light-power, soul, counterfeit spirit, body, and destiny, with constituents tending toward light, mixture, vice, matter, or remaining unchanged.
read in the book →
Fragments of a Faith Forgotten THE PISTIS SOPHIA. 499 / THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503; lines 25092-25171 confidence: medium

Instruction concerns the Rulers of the Fate and the Draught of Oblivion, called the seed of iniquity and filled with desire and forgetfulness; the draught becomes an external body like the soul, a perfect resemblance called the counterfeit spirit.

The Draught of Oblivion becomes an external body like the soul, its perfect resemblance, called the counterfeit spirit.
read in the book →
Fragments of a Faith Forgotten THE SETHIANS. / THE SETHIANS. 215 / THE DOCET.E. 217 / THE DOCET.E.; lines 13430-13501 confidence: low

The name Docetae is linked to theorizing on inaccessible matter; the passage says they may have held the non-reality of matter, compares the name to Maya-vadins, notes likeness to Basilidian and Valentinian schools, and mentions non-physical Christ-body doctrine in ordinary Docetism.

The passage says it may be possible the Docetae believed in the non-reality of matter and notes the ordinary Docetic doctrine of the non-physical body of the Christ.
read in the book →
Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 335 / THE SOPHIA-MYTHUS. 337 / THE SOPHIA-MYTHUS. 339 / THE SOPHIA-MYTHUS. 341; lines 18355-18432 confidence: medium

“the Father, taking pity on the tears of Wisdom ... gives order for an additional emanation”; Mind-and-Truth emanate Christ-and-Holy-Spirit for the abortion and Wisdom's relief; “there are thirty aeons.”

Mind-and-Truth emanate Christ-and-Holy-Spirit to enform and eliminate Wisdom's formless production and to relieve Wisdom's complaints.
read in the book →
Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 335 / THE SOPHIA-MYTHUS. 337 / THE SOPHIA-MYTHUS. 339 / THE SOPHIA-MYTHUS. 341; lines 18355-18432 confidence: medium

“Here we have the type of the dual world-creator and redeemer — Christ, the Logos ... and the Holy Ghost, the Comforter.”

The commentator explicitly calls the arrangement a type of the dual world-creator and redeemer, identifying Christ as Logos and the Holy Ghost as Comforter.
read in the book →
Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 335 / THE SOPHIA-MYTHUS. 337 / THE SOPHIA-MYTHUS. 339 / THE SOPHIA-MYTHUS. 341; lines 18355-18432 confidence: medium

The commentator explains that the same term is applied to Wisdom's abortion and means “created alone,” from one principle and not from a syzygy or pair; he notes parallels in Gnostic, Orphic, and Egyptian tradition.

The commentator explains “only-begotten” as created alone from one principle rather than from a syzygy or pair.
read in the book →
Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 337 / THE SOPHIA-MYTHUS. 339 / THE SOPHIA-MYTHUS. 341 / THE SOPHIA-MYTHUS. 343; lines 18435-18511 confidence: high

Hippolytus says the Boundary bounds deficiency from Pleroma, is Partaker because it partakes of deficiency, and is Cross because it is fixed and unchangeable.

The Boundary or Cross separates deficiency from the Pleroma and prevents deficiency from approaching the aeons within it.
read in the book →
Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 341 / THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345 / THE SOPHIA-MYTHUS. 347; lines 18595-18676 confidence: high

The four passions are separated from Sophia. Fear and grief become psychic and physical substances; doubt tends downward; supplication tends upward to the Heaven-world; upward is right and downward into matter is left.

Doubt is described as a downward tendency toward denser states, while supplication is an upward path to the Heaven-world; these are further labeled left and right.
read in the book →
Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 343 / THE SOPHIA-MYTHUS. 345 / THE SOPHIA-MYTHUS. 347 / THE SOPHIA-MYTHUS. 349; lines 18679-18757 confidence: high

The soul is described as partly mortal and partly immortal, a mean below the Ogdoad and above hylic matter; likeness to things above makes it immortal and brings it into the Ogdoad/Jerusalem above the heavens, while likeness to matter makes it perish.

The soul becomes immortal and enters the Ogdoad if assimilated to things above, but becomes destructible and perishes if assimilated to matter.
read in the book →
Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 345 / THE SOPHIA-MYTHUS. 347 / THE SOPHIA-MYTHUS. 349 / THE SOPHIA-MYTHUS 351; lines 18760-18835 confidence: high

The soul is the inner man, called psychic when dwelling in a hylic body and material, destructible, and imperfect when its vehicle is elemental.

The text distinguishes the inner or psychic soul from hylic or elemental embodiment and describes the body as a dwelling-place for different occupants.
read in the book →
Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 347 / THE SOPHIA-MYTHUS. 349 / THE SOPHIA-MYTHUS 351 / THE SOPHIA-MYTHUS. 353; lines 18838-18912 confidence: medium

Jesus is said not to be born of the Highest alone but of Holy Spirit or Wisdom and of the Workman; the Workman furnishes his body, the Holy Spirit supplies essence or substance, and Jesus is a heavenly word born from the Ogdoad through Mary.

Jesus is described as deriving bodily formation from the Workman and essence from Holy Spirit or Wisdom, and the doctrine is also said to be divided into two teachings.
read in the book →
Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 547 / FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 549 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 27167-27214 confidence: medium

Headings name the Unmanifested and the Manifested/Pleroma; the Father is described as a no-Seal containing all seals and as eternal, ineffable, unthinkable, incomprehensible, and untranscendible.

The headings contrast the Unmanifested with the Manifested, identified as the Pleroma.
read in the book →
Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 549 / FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553; lines 27299-27380 confidence: medium

A saying attributed to Phosilampes describes existence through Him in terms of real and not-real, hidden and manifest.

The quoted saying distinguishes That-which-really-is, That-which-really-is-not, Hidden-which-really-is, and Manifest-which-really-is-not.
read in the book →
Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 551 / THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557; lines 27468-27549 confidence: high

That-which-is is separated from that-which-is-not; non-being is identified as evil manifested in matter; the Vesture-power names being eternal and non-being matter, and places veils and purifying powers between them to cleanse and purge.

That-which-is is separated from that-which-is-not; the latter is associated with evil and matter, and veils and purifying powers are placed between them.
read in the book →
Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559 / THE UNTITLED APOCALYPSE. 561; lines 27638-27719 confidence: high

"the Lord of Splendour descended" and separated matter "into two parts and into two regions," giving boundaries to each region; the regions come from one father and one mother, and those who fled to him adored him.

The Lord of Splendour descends, divides matter into two parts and two regions, and gives boundaries to each region.
read in the book →
Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559 / THE UNTITLED APOCALYPSE. 561 / THE UNTITLED APOCALYPSE. 563; lines 27722-27828 confidence: high

The right is called the places of life, light, and rest; the left is called the places of death, darkness, and suffering; boundaries, veils, and watchers are set between them.

The passage explicitly opposes right places of life, light, and rest to left places of death, darkness, and suffering.
read in the book →
Fragments of a Faith Forgotten THE DOCET.E. / THE DOCET.E. 219 / MONOIMUS. / MONOIMUS. 223; lines 13657-13696 confidence: medium

The letter names inner faculties and states: god, mind, reason, soul, body; sorrow and joy; love and hate; waking and sleeping; anger; and falling in love.

The letter says the seeker will find Him in oneself as "one and many," compared to the atom, and also lists paired inner states such as sorrow and joy and love and hate.
read in the book →
Fragments of a Faith Forgotten THE GNOSIS ACCORDING TO ITS / MENANDER ... ... ... ... 175 177 / SATURNINUS ... 177 180 / XV111. FRAGMENTS OF A FAITH FORGOTTEN.; lines 673-737 confidence: low

The so-called Cainites entry spans pages 224—229 and lists obscurity, enemies of Yahweh/friends of God, Judas, and a scrap of history.

The Cainites section includes the subheading "The Enemies of Yahweh the Friends of God."
read in the book →
Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411; lines 21205-21299 confidence: high

The bright robe and its wrapping toga, left in childhood in the Father's house, are sent by the speaker's parents from the heights of Hyrcania by trusted treasurers.

The robe appears as a mirror of the speaker; the speaker and garment are two in distinction yet one in one likeness.
read in the book →
Fragments of a Faith Forgotten THE SETHIANS. 215 / THE DOCET.E. 217 / THE DOCET.E. / THE DOCET.E. 219; lines 13504-13616 confidence: high

The third root-aeon becomes threefold; its light shines on primordial chaotic substance; souls are infused, seized by darkness, and light is separated from darkness by a firmament.

The Logos separates light from darkness, while attributes of light remain imprisoned in darkness or gross matter.
read in the book →
Fragments of a Faith Forgotten THE SOPHIA-MYTHUS 351 / THE SOPHIA-MYTHUS. 353 / THE SOPHIA-MYTHUS. 355 / THE SOPHIA-MYTHUS. 357; lines 18992-19021 confidence: high

"Of Theodotus and Alexander we know nothing, and of Secundus only the fact that he divided the highest Ogdoad, within the Pleroma, into two Tetrads, a Right and Left"

The passage describes the highest Ogdoad as divided into two Tetrads labeled Right and Left.
read in the book →
Fragments of a Faith Forgotten THE VALENTINIAN MOVEMENT / SYNOPSIS OF CONTENTS. XXI / HIPPOLYTUS' ACCOUNT OP ONE OF THE VARIANTS / XX11. FRAGMENTS OF A FAITH FORGOTTEN.; lines 983-1047 confidence: medium

Entries include the Book of the Laws of Countries, Karman, Fortune and Nature, the Right and Left, the Hymn of the Soul, and the Hymn of the Robe of Glory.

The contents include the paired title “The Right and Left.”
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 295 / VALENTINUS. 297 / VALENTINUS. 299 / VALENTINUS. 301; lines 16752-16830 confidence: medium

The commentary identifies the doctrine with Basilides and Isidorus on the soul's appendages, says it is ancient in Egypt, and reports the Book of the Dead teaching that the heart is a distinct personality within the person, compared parenthetically with the Upanishadic purusha in the heart.

The commentary distinguishes the heart proper or ancestral heart from the fleshly envelope, blood, and physical heart, while discussing responsibility and sin.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 297 / VALENTINUS. 299 / VALENTINUS. 301 / VALENTINUS. 303; lines 16833-16910 confidence: medium

"From the very beginning have ye been immortal and children of life"; the hearers are "Sons of God" and death is to "die in you" as they "dissolve the world" without being dissolved.

The homily contrasts the hearers' dissolution of the world with their own non-dissolution.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 297 / VALENTINUS. 299 / VALENTINUS. 301 / VALENTINUS. 303; lines 16833-16910 confidence: high

The fragment contrasts dead image and living face, phenomenal world and living aeon; it says the image is caused by the majesty of the living face showing the type to the painter, and that name and invisible deity complete or support the fashioned form.

The fragment contrasts the dead image with the living face and the phenomenal world with the living aeon.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 297 / VALENTINUS. 299 / VALENTINUS. 301 / VALENTINUS. 303; lines 16833-16910 confidence: medium

Mead explains the painter as the user of creative forces and as Sophia or Wisdom transferring types from the noumenal world to the phenomenal world; he calls the image the image and prophet of the true God, and contrasts the true God as god of life with the image as god of death.

Mead says the Jewish God and Father is the image and prophet of the true God; he then contrasts the god of life with the image as god of death.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 299 / VALENTINUS. 301 / VALENTINUS. 303 / VALENTINUS. 305; lines 16913-17006 confidence: medium

"All things that come forth from a pair [or syzygy] are fullnesses (pleromata), but all which proceed from a single [aeon] are images."

The fragment contrasts what comes forth from a pair or syzygy with what proceeds from a single aeon.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 301 / VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307; lines 17009-17087 confidence: medium

The interpretation identifies flesh with Hyle, soul with that of the Demiurge, and says the Demiurge hangs from Spirit, which is described either as the Great Limit or Boundary separating Pleroma from Kenoma, or as Sophia/Wisdom in the Kingdom of the Midst.

The Great Limit or Boundary separates the Pleroma, called the world of reality, from the Kenoma, called the phenomenal universe.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17211-17332 confidence: medium

The mystery is left in the Silence of the Depth beyond Being; a highest Boundary is said to shut off the Pleroma from that Depth, while the Great Boundary is beyond the phenomenal external world.

The Pleroma is described as Fullness of Being, while the outside phenomenal world is Image, deficiency, Kenoma, and Emptiness, with boundary language separating realms.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17334-17444 confidence: high

The passage says Gnostic thinkers may have sought living symbolism for the aeons; points are described as centres of force related by polarity or syzygy, and the atom as a living sphere or swirl, contracting and expanding.

Points or atoms are described as centers of force equilibrated by polarity or syzygy; the tetrahedral force-system is described as two pairs of atoms, a double syzygy or couple in perfect equilibrium.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17568-17702 confidence: high

The foci symbolize equilibrium, positive and negative, and syzygy; Bythus and Ennoea, Profundity and Thought, are the first syzygy of aeons and are symbolized as two spheres.

Bythus and Ennoea are identified as a first syzygy, with positive and negative polarity and the law of pairing affirmed for the Pleroma.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17704-17729 confidence: medium

The ogdoad connotes living processes behind two interpenetrated tetrahedra and includes the cube and octahedron as complementary progeny; it is divided into a higher and lower tetrad.

The passage uses two interpenetrated tetrahedra, complementary progeny, and a higher and lower tetrad to describe the ogdoad.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325; lines 17732-17856 confidence: medium

The passage says Gnostics in one system added two aeons, Christ and the Holy Spirit, and describes two new factors or a new syzygy leading to ten, the number of consummation.

Two added aeons, Christ and the Holy Spirit, are introduced as two new factors or a new syzygy leading from one hundred to the ten, the number of consummation.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325; lines 17858-17886 confidence: high

The living symbol of the Pleroma is said to have produced perfect spheres, all in pairs, each pair involving a light and a less-light or darker globe.

The passage describes perfect spheres or globes produced in pairs, consisting of a light globe and a less-light or darker globe, with light globes acting on darker ones.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 307 / VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329; lines 18006-18116 confidence: high

Sophia as World-Soul dwells in the Midst, in the Ogdoad, between upper spiritual worlds and lower psychic-material worlds; below the Ogdoad is the Hebdomad or Seven Spheres of psychic substance.

Sophia dwells between upper spiritual and lower psychic-material worlds and mediates between upper and lower spaces.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335; lines 18119-18197 confidence: high

The account reports a dispute: some declare the Father devoid of femininity and without a syzygy, while others add the syzygy Silence to the Father of all.

The passage discusses whether the Father has the syzygy Silence and describes Mind-and-Truth as the dyad emanated from the Father.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329 / THE SOPHIA-MYTHUS. 335; lines 18119-18197 confidence: high

Hippolytus' account says Valentinus, Heracleon, Ptolemaeus, and their school were disciples of Pythagoras and Plato and made arithmetical science fundamental to their doctrine.

The account says arithmetical science is fundamental, identifies the beginning as the Monad/Father, and then describes Mind-and-Truth as a dyad.
read in the book →
Fragments of a Faith Forgotten VALENTINUS. / VALENTINUS. 295 / VALENTINUS. 297 / VALENTINUS. 299; lines 16674-16749 confidence: medium

The human body remains feeble; nature-powers fear the mind or name within and war on the human, while the mind slowly learns to overcome them.

The commentary contrasts the feeble body and hostile nature-powers with the mind within the human that slowly learns to overcome them.
read in the book →
Fragments of a Faith Forgotten XXVI. FRAGMENTS OF A FAITH FORGOTTEN. / SYNOPSIS OF CONTENTS. XXV11. / XXV111. FRAGMENTS OF A FAITH FORGOTTEN. / SELECTIONS FROM THE UNTITLED APOCALYPSE; lines 1491-1524 confidence: medium

Headings include "The First Being," "The Second Being," "The Supernal Cross," "The Twelve Depths," and "The Primal Source."

The headings pair or contrast First/Second Being, Unmanifested/Manifested, and Three-faced/Two-faced Space.
read in the book →
Fragments of a Faith Forgotten XXXIV. FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / XXXV. / XXXVI. FRAGMENTS OF A FAITH FORGOTTEN.; lines 2126-2268 confidence: medium

“Darkness ... dragon of darkness ... outer darkness.”

The passage includes Darkness, outer darkness, dragon of darkness, and a title entry The Light and the Darkness.
read in the book →
Fragments of a Faith Forgotten XXXIX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 3019-3150 confidence: medium

“Jerusalem ... above ... below ... celestial ... destruction of” with page references.

The Jerusalem entry distinguishes Jerusalem above, Jerusalem below, and celestial Jerusalem.
read in the book →
Pistis Sophia INTRODUCTION / THE FIFTH DOCUMENT / INDEX OF PSALMS AND ODES / INDEX; lines 10596-10835 confidence: medium

The index lists names of rulers of chambers of punishment, Paradise, punishments, Aeons and place of Righteousness, and Right and Left with places of the Left and Right.

The index separately lists outward and inward, and right and left, including places of the Left and place of the Right.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1108-1188 confidence: medium

The cause of sin is assigned in the Third Document to the Five Rulers of Great Destiny and in the Fourth to demons from the Middle Way who enter into man; the discrepancies are attributed to different authors.

The passage reports that one document attributes the cause of sin to the Five Rulers of Great Destiny, while another attributes it to demons from the Middle Way who enter into man.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1271-1336 confidence: medium

Rebel Rulers of the stars are made instruments in punishing sinful souls, and hell terrors are used as a menace to induce initiation into mysteries.

Rebel Rulers of the stars are made instruments in the punishment of sinful souls within a dualistic framing.
read in the book →
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.

The Pleroma or Fulness is separated from the Kenoma or Void by Horos or Stauros, the Limit or Cross, to prevent further contact.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1438-1507 confidence: medium

Sophia’s passions become soul, matter, demons, and a path for repentance; the soul becomes the Architect of the Cosmos and rules over the Seven Heavens while ignorant of higher powers.

The Architect of the Cosmos rules over the Seven Heavens without awareness of higher powers, while Diabolos rules the material cosmos and Beelzebub rules the lowest Chaos.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1671-1748 confidence: medium

The fourfold incorporeal division is linked to Pagan Egypt; the Spirit Counterfeit is compared to the Ka or double, Fate leads every person to appointed death, and the cup of oblivion is said possibly to borrow from Plato though the source is uncertain.

The Spirit Counterfeit is identified with the Ka or double, and Fate is described as leading every person to the appointed death.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1879-2025 confidence: medium

The Father is called the First Mystery looking inward; Jesus the First Mystery looking outward; the Veil of the First Mystery, the Twin Mystery, is looking inward and outward.

The Father, Jesus, and the Veil/Twin Mystery are described through inward, outward, and combined inward-outward orientations.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2027-2314 confidence: high

Jesus is quoted as telling the disciples that they are not of the Cosmos and that he also is not of it; the note discusses a proposed comparison with John 17:16 and cautions against it.

Jesus is quoted as distinguishing himself and the disciples from the Cosmos.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2884-2972 confidence: medium

Those in the twelve Aeons see the great light, become afraid and disturbed, and Adamas with the Tyrants wars against the light without knowing whom they oppose.

The Tyrants and Rulers of the Aeons oppose the great light but do not know whom they are fighting, seeing only the surpassing light.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2884-2972 confidence: medium

The speaker removes the Destiny and Sphere ruling the powers and assigns left- and right-hand six-month periods; Ieou, overseer of the light, is also described as acting through the command of the First precept and First Mystery.

The passage describes the removal of Destiny and Sphere and assigns the rulers six months turned left and six months turned right while fulfilling influences.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 2974-3061 confidence: medium

Maria asks about hour-setters and enquirers; Jesus says truth depends on whether Destiny and Sphere are turned to the Left or Right, and explains that he altered influences, four-corners, three-corners, eight-forms, and six-month orientations.

The passage repeatedly contrasts Left and Right orientations; truth is associated with one orientation in some cases, while confusion and falsehood arise in another.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3139-3224 confidence: medium

Jesus says he came up for service by command of the First Mystery into the midst of the tyrants of the rulers of the twelve aeons, wearing an immeasurably bright vesture of light.

The tyrants see the great light from Jesus and war with the light of his vesture in order to hold it down.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3299-3383 confidence: high

The rulers pursue Sophia; she comes to the Place of Chaos and to the lion-faced light. The material emanations surround her, the lion-faced light swallows the powers of light in her, her matter is cast into Chaos, and a lion-faced ruler in Chaos, Ialdabaoth, is described as half fire and half darkness.

Ialdabaoth is identified as a lion-faced ruler in Chaos whose one half is fire and whose other half is darkness.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3539-3620 confidence: medium

Pistis Sophia says she should not be left in Chaos, that hostile emanations took or sought her light-power, that rulers mocked or watched her, and she asks that those seeking her power fall powerless and be wrapped in darkness.

Pistis Sophia says hostile emanations took away her power of light and wished to take all the light in her.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3962-4012 confidence: high

In the seventh repentance she addresses the Light, asks not to be despised, mentions hostile Rulers and those who took her power, and asks the Light to show ways and paths, guide her, and deliver her from Chaos.

The Light is invoked as deliverer and guide, while darkness and bonds of darkness are conditions from which Pistis Sophia seeks release.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4264-4349 confidence: medium

Her repentance is accepted; the First Mystery hears her and sends Jesus, who helps her, brings her up from Chaos because she repented and believed the Light, notes her deception by the Self-willed God through a resembling power of light, and comes secretly unknown to all powers except the First Mystery.

Pistis Sophia is said to have been deceived by the Self-willed God through a power of light because of its likeness to the Light she believed.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4685-4748 confidence: medium

The First Mystery dispatches a great power of Light from the Height to Jesus to help Pistis Sophia and bring her up from Chaos; Jesus sees it rushing toward him while he is over Chaos, and another power of Light comes out of him to help her.

A power of Light from the Height and a power of Light from Jesus meet one another and produce a great effluence of light.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4834-4912 confidence: medium

Maria's explanation links Jesus, Iohannes, baptism, Gabriel, heaven, earth, and the Psalmic phrases about mercy, truth, righteousness, and peace; Jesus approves her explanation as words prophesied through David by his power of light.

The passage repeatedly treats mercy and truth as meeting and righteousness and peace as kissing, then identifies these qualities with divine figures or powers.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4972-5056 confidence: medium

Petros explains that the effluence of Light was in Chaos among the emanations of the Self-willed, drew out the powers of light taken from Pistis Sophia, and could not be held by the wall of darkness of Chaos.

The emanations of the Self-willed cannot hold the effluence of Light in the wall of the darkness of Chaos, and the effluence recovers the lights there.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5253-5301 confidence: medium

When Pistis Sophia believes in the Light and hymns while oppressed, the emanations of the Self-willed cannot do evil to her, hurt her, or approach her.

Pistis Sophia trusts the Light, while the darkness below is something her feet must not touch and whose powers must not seize her.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5303-5387 confidence: medium

The First Mystery says he brought Pistis Sophia up from Chaos; Pistis Sophia says she was delivered from Chaos, loosed from the bonds of darkness, came close to the Light, and was helped as hostile emanations were prevented from approaching.

The passage contrasts light and lightlessness: the Light prevents hostile emanations, surrounds Pistis Sophia on every side, covers her, purges evil matters, and exalts her.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5606-5690 confidence: medium

Pistis Sophia fears that after the Light departs, Adamas with his rulers, the Self-willed, and the Self-willed’s lion-faced emanation will oppress her and take away her light.

Adamas, the Self-willed, their rulers, and a lion-faced emanation are expected to oppress Pistis Sophia and take away her light, while the Light protects her.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 563-649 confidence: high

Jesus spends twelve post-resurrection years teaching mysteries of heavenly places; the passage outlines the Third Chorema, the Kerasmos where Light is mingled with Matter, the Treasure-house, inferior cosmic places, earth, firmament, and outer Chaos.

The passage presents a structured cosmos in which Light is mingled with Matter, stored in a Treasure-house, and contrasted with outer dark unformed Chaos.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5749-5836 confidence: high

Adamas fashions a Place of darkness to oppress Sophia; his rulers persecute her; two dark emanations remove her light and take it toward the great Chaos below.

The passage repeatedly contrasts the Light and Pistis Sophia's light with Adamas's darkness, dark place, dark powers, and Chaos.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6378-6461 confidence: high

Jesus speaks of the Mystery of the Ineffable, identifies it as 'that one which is I,' and says it knows why Darkness, Light, Chaoses, Treasury of Light, Judgments, Land of Light, punishments, repose, sinners, impious, and good came to be.

The Mystery of the Ineffable is said to know the causes of paired realities including Darkness and Light, punishments and repose, sinners and the good.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6463-6508 confidence: high

The Mystery knows why Anger and Peace, Blasphemy and Hymns of the light, Prayers of the Light, Curse and Blessing, Wickedness and Deceit, and Murder and Vivifying of souls came to be.

The passage repeatedly arranges states in opposing or contrasting pairs, such as anger and peace, curse and blessing, purity and sinfulness, poverty and wealth, and death and life.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6510-6594 confidence: high

The Mystery knows why Mercilessness, Mercy, Destruction, the Always eternal, creeping things, wild beasts, beasts, and birds became; creeping things and wild beasts are also associated with dissolution.

The catalog is organized through paired or contrasting terms such as Mercilessness and Mercy, Destruction and the Always eternal, West and East, South and North, famines and abundance, frost and dew, and fire and waters.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6595-6677 confidence: high

The passage repeatedly says the Mystery knows why Hate and Love, Dissension and Reconciliation, Covetousness and Renunciation, love of Wealth, Love of self, and Satiety became.

The catalogue explicitly pairs contrastive moral and cosmic terms, including Hate/Love, Dissension/Reconciliation, Partners/Separated Partners, and Godlessness/Love of God.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 6750-6834 confidence: high

The twenty-four ten thousand hymners are distributed outside the Veil of the First Mystery, near twin Mysteries of the Only One, the Ineffable, described as looking inward and looking outward.

The passage names twin Mysteries of the Only One, the Ineffable, one looking inward and one looking outward, in connection with the Veil of the First Mystery.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 735-807 confidence: high

Jesus' discourse on the Mystery of the Ineffable One lists what it knows about the origins of Darkness and Light, Treasurehouse and Chaos, Death and Life, Triple Powers and Unseen Ones, and many Spirits and Powers.

The Mystery of the Ineffable One is said to know why opposed cosmic realities and powers came to be, including Darkness and Light, Treasurehouse and Chaos, and Death and Life.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7421-7505 confidence: medium

Jesus continues speaking to his disciples and says that whenever he goes unto the Light they should preach to all the World and tell people not to stop seeking day and night until they find the mysteries of the kingdom of the Light.

The audience is told to renounce the World and seek the kingdom of the Light, while severe punishments are associated with outer Darkness and its powers.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7602-7686 confidence: medium

Iohannes describes a sinner who renounces the World, receives mysteries from the first Space, sins again, repents again, and asks whether forgiveness and mysteries should extend to seven times.

The brother repeatedly renounces the World and its matter and is oriented toward God, the mysteries of Light, and inheritance in the kingdom of the Light.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7915-7999 confidence: high

The power seeks the Light of the Height, the soul seeks the place of righteousness mixed with the Place of Confusion, the counterfeit spirit seeks evil, lusts, and sin, and the body perceives only through matter.

The power seeks Light and moves the soul toward the Godhead, while the counterfeit spirit seeks evil, becomes the soul's enemy, and compels sin.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8170-8253 confidence: high

Third meaning: the counterfeit spirit becomes enemy to the soul, causes sins and passions, and convicts her; the soul's domestics are the counterfeit spirit and Fate, enemies causing sin and wickedness.

The counterfeit spirit and Fate are called domestics and enemies of the soul, and the counterfeit spirit causes sins and passions and convicts the soul in punishment.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 8300-8383 confidence: high

The baptism mystery separates counterfeit spirit, Fate, and body from soul and power, remains between them, and cleanses and purifies them from matter.

The baptism mystery divides counterfeit spirit, Fate, and body from soul and power, then remains between the separated parts.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9083-9141 confidence: medium

The Rulers put the counterfeit spirit outside the soul and bind and seal it to the soul with seals and bonds so that it compels the soul toward passions, unlawfulnesses, sins, lusts, slavery, and subjection through changes of the body.

The Rulers bind and seal the counterfeit spirit to the soul, creating compulsion toward passions, sins, and subjection.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9143-9227 confidence: medium

The Saviour says the Rulers seal the counterfeit spirit into the soul and order it concerning the soul after death, so that the soul is accused in places of judgment, punished for sins, kept from the Light, and turned toward change of body.

The counterfeit spirit is sealed and bound with the soul, accompanies it, and functions as accuser or releaser depending on the mysteries.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9228-9311 confidence: medium

The Ministers call the counterfeit spirit, soul, and mixture of power into the body; Fate is outside and follows at a distance; the body is sealed with seals from the Rulers on the hands, skull, head, cerebellum, heart, and forehead.

The soul and counterfeit spirit are separately called into the body, bound in relation, and later associated together in the witnessing of sins and punishment.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9470-9554 confidence: high

Jesus says the Rulers of the Adamas were disorderly and begot rulers, archangels, angels, ministers, and dekans; Ieou from the Right binds them in a Destiny of the Sphere, with twelve Aeons divided between Sabaoth the Adamas and Iabraoth.

Ieou separates Iabraoth and believing rulers from Sabaoth and non-believing rulers, removes one group to purified air, and binds the other group in the Sphere.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 965-1040 confidence: medium

The document makes righteous and wicked bodies depend on star positions: Jupiter and Venus before the Virgin of Light and Saturn and Mars behind her produce good souls, while the reversed position produces wicked souls.

Good or wicked souls are determined by whether beneficent or maleficent planets stand before or behind the Virgin of Light.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9665-9714 confidence: high

Veils between Left and Right are drawn back; Ieou looks out on the Right; the world and Aeons are moved; Ariuth's places dissolve and are destroyed; the souls in her punishments are taken away and thrown back to the Sphere.

In both release sequences, veils between those of the Left and those of the Right are drawn back before a higher figure looks out and the punitive places dissolve.
read in the book →
Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9879-9928 confidence: medium

The disciples ask Jesus to reveal the mystery of the Light of his Father, naming baptism of Fire, baptism of holy Spirit of Light, and spiritual anointing, which are said to take souls to the Treasury of Light and allow inheritance of the Father's kingdom.

The passage contrasts the Treasury, Place, and Light of Lights with darkness and Outer Darkness that withdraw or whose receivers perish before the Name.
read in the book →

hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena CONCERNING ISIS AND OSIEIS / THE MYSTERIES OF ISIS AND OSIRIS 263 / THE MYSTERIES OF ISIS AND OSIRIS 265 / THE MYSTERIES OF ISIS AND OSIRIS 267; lines 15079-15190 confidence: high

They wish to wear their bodies on their souls "compact and light," without the mortal part prevailing and weighing down the divine.

The passage contrasts the mortal part with the divine and says the body should be compact and light upon the soul rather than oppressive.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena CONCERNING THE CRATER OR CTJP 455 / THE DISCIPLES OF THRICE -GREATEST HERMES 459 / THE DISCIPLES OF THRICE-GREATEST HERMES 461 / THE PISCIPLES OF THRICE -GREATEST HERMES 463; lines 25325-25423 confidence: medium

The passage describes belief in the unity of the Thoth-tradition and division of sacred literature into older and later periods: older Thoth as God, more recent Thoth as God-man; Plato is cited as uncertain whether Thoth is God or man.

The passage distinguishes older and more recent Thoth and notes older and younger forms of Isis and Asclepius in related extracts.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena CONTENTS / CONTENTS / CONTENTS / CONTENTS XV; lines 1037-1182 confidence: medium

The poem asks whether Hermes was one or many, compares name and fame to many streamlets running into one stream, and asks who can mark the border-land dividing human and divine with rule and line.

The poem asks whether Hermes was “one or many” and compares many streamlets merging into one stream.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena CONTENTS / CONTENTS / CONTENTS / CONTENTS XV; lines 1037-1182 confidence: low

The poem asks whether Hermes was one or many, compares name and fame to many streamlets running into one stream, and asks who can mark the border-land dividing human and divine with rule and line.

The poem asks who can mark the border-land dividing human and divine.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena HISTORY OF THE EVOLUTION OF OPINION 25 / HISTORY OF THE EVOLUTION OF OPINION 27 / HISTORY OF THE EVOLUTION OF OPINION 29 / HISTORY OF THE EVOLUTION OF OPINION 31; lines 2609-2703 confidence: low

Ménard’s “Paganism” is said not to mean polytheism, but a divine hierarchy with a supreme God at the head, with disagreement over whether the supreme Deity was in the world or outside it.

The passage contrasts views in which the supreme Deity is in the world with views in which the supreme Deity is outside it.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 107 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 109 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 113 / VOL. I. 8; lines 6729-6781 confidence: high

Adam had foretold “an alternate disappearance of all things” by “the force of fire” and by “the strength and mass of water.”

Adam is said to have foretold an alternate disappearance of all things through fire and through water.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 121 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 123; lines 7192-7352 confidence: medium

When Spirit loved its own principles and they interblended, the interweaving was called Love; Love was 'the origin of the creation of all things,' and Chaos did not know its own creation.

Spirit loves and interblends with its own principles, producing Love as origin of creation; Mead's note reads the egg-serpent union as spirit-matter and male-female first principle.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 123 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 127 / VOL. I. 9 / A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131; lines 7579-7766 confidence: medium

The notes identify heaven as the Great Heart of the Great Cosmos, describe the human heart as the seat of true understanding and will, explain Shu as dry air between earth and sky, cite a Hymn to Amen-Ra about one god forming into two gods, creating an egg, and producing twin-gods, and name Tefnut as Shu’s twin or syzygy associated with moist air.

The inscription describes two gods as heart and tongue emanations of Atum, while the note cites one god forming himself into two gods and producing twin-gods; Shu and Tefnut are also described as a twin or syzygy pair.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena MAIN SOURCE OF TRISMEGISTIC LITERATURE 123 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 127 / VOL. I. 9 / A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131; lines 7768-7803 confidence: medium

All things thrive after Ptah if the gods are there; all gods and their ka's make oblation to him, uniting and binding themselves together for the Lord of the Two Lands.

Ptah is linked with the title Lord of the Two Lands, and a note glosses the phrase as referring to gods and men or alternatively upper and lower lands.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 207 / PHILO OP ALEXANDRIA 209 / PHILO OF ALEXANDRIA 211 / PHILO OF ALEXANDRIA 213; lines 12211-12317 confidence: medium

The passage says virtue needs reason only, while wrongdoing needs bodily organs; without an organ of speech one could not divulge the Mysteries. Mead says Philo considered divulging the Mysteries a great enormity.

The passage contrasts bodily organs and senses with reason, the soul, eyes of wisdom, and spiritual sight; it also contrasts the life of death with immortality.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 215 / PHILO OF ALEXANBBIA 217 / PHILO OF ALEXANDRIA 219 / PHILO OF ALEXANDRIA 221; lines 12640-12743 confidence: medium

Sarah is identified as Virtue, mistress of the speaker’s soul; she has brought forth wisdom, righteousness, and piety, but the speaker says he was too young to receive them because empty opinions had borne him false offspring that made him neglect legitimate children.

The passage contrasts bastard brats born from empty opinions with legitimate children described as true citizens.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 219 / PHILO OF ALEXANDRIA 221 / PHILO OP ALEXANDRIA 223 / PHILO OF ALEXANDRIA 225; lines 12854-12897 confidence: high

The passage says the Mystery of Deity is ineffable in itself but conceived under active and passive causative principles; the Active Principle is the Mind of the universals, pure and free from admixture, transcending Virtue, Wisdom, the Good, and the Beautiful.

Deity is conceptually treated under active and passive causative principles, one as Mind and the other as a passive principle acted upon by Mind.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 225 / VOL. I. 15 / PHILO OF ALEXANDRIA 227 / PHILO OF ALEXANDRIA 229; lines 13056-13162 confidence: medium

“The Cosmic Logos is not the sensible cosmos, but the Mind thereof.”

The sensible cosmos is distinguished from the intelligible older Son, and God is distinguished from the Logos as second to Him.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 229 / PHILO OF ALEXANDRIA 231 / PHILO OF ALEXANDRIA 233 / PHILO OF ALEXANDBIA 235; lines 13379-13485 confidence: medium

The intelligible city is described as the Architect’s reasoning in mind to found a sensory city after an intelligible model.

The passage distinguishes intelligible models from sensible imitations, including the intelligible city, the sensible cosmos, and humanity as image.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 245 / PHILO OF ALEXANDRIA 247 / PHILO OF ALEXANDRIA . 249 / PHILO OF ALEXANDRIA 251; lines 14230-14334 confidence: medium

The practitioner invokes God who made the true sphere and prays that he may come with his own cosmos and all the gods; God is described as one and all, and the gods as united into one while differing in powers.

God and the gods are described through paired terms of one/all, united/different, together/apart.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 247 / PHILO OF ALEXANDRIA . 249 / PHILO OF ALEXANDRIA 251 / PHILO OF ALEXANDRIA 253; lines 14512-14533 confidence: medium

The exposition is said to help review an ancient struggle between physical reason and formal theology, a conflict renewed on a larger scale in recent centuries and continuing in the author's day.

The passage explicitly describes an ancient struggle between physical reason and formal theology.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OP ALEXANDRIA 223 / PHILO OF ALEXANDRIA 225 / VOL. I. 15 / PHILO OF ALEXANDRIA 227; lines 12953-13053 confidence: high

From the viewpoint of the Mysteries, the passage states that there are two temples of God: the cosmos, with the First-born Divine Logos as High Priest, and the rational soul, whose High Priest is the True Man.

The passage explicitly presents two temples of God: the cosmos and the rational soul, each with a High Priest.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena REMAINS OF THE TRISMEGISTIC LITERATURE 13 / REMAINS OP THE TRISMEGISTIC LITERATURE 15 / VOL. I, 17 2 / HISTORY OJ THE EVOLUTION OF OPINION 19; lines 2010-2107 confidence: medium

The speech says the Only God is supreme lord there, fills his citizens with wondrous joy, and that life down here should rather be called death.

The attributed speech contrasts the after-state with the state down here, saying what the multitude calls life should rather be called death.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE DISCIPLES OF THRICE -GREATEST HERMES 473 / THE DISCIPLES OF THRICE -GREATEST HERMES 475 / THE DISCIPLES OF THRICE-GREATEST-HERMES 477 / THE DISCIPLES OP THRICE-GREATEST HERMES 479; lines 26118-26172 confidence: medium

"man on earth is God subject to death, while God in heaven is man from death immune"

The cited sentence opposes man on earth as God subject to death with God in heaven as man immune from death.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 261 / CONCERNING ISIS AND OSIEIS / THE MYSTERIES OF ISIS AND OSIRIS 263 / THE MYSTERIES OF ISIS AND OSIRIS 265; lines 14968-15076 confidence: medium

The stated true cause cites Plato: "It is not lawful for pure to touch not pure"; wool, fur, hair, and nails are linked to superfluities of nourishment and excretion.

The central explanation is that pure should not touch not pure, with hair, wool, fur, and nails treated as impure superfluities.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 293 / THE MYSTERIES OP ISIS AND OSIRIS 295 / THE MYSTERIES OF ISIS AND OSIRIS 297 / THE MYSTERIES OF ISIS AND OSIRIS 299; lines 16902-17014 confidence: high

Homeric divine epithets are contrasted with daimon-related epithets, and daimones are described as having a mixed and unbalanced nature.

The passage contrasts mixed daimones, difficult sullen natures, and beneficent good daimones.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 301 / THE MYSTERIES OF ISIS AND OSIRIS 303 / THE MYSTERIES OF ISIS AND OSIRIS 305 / THE MYSTERIES OP ISIS AND OSIRIS 307; lines 17347-17452 confidence: high

The passage compares Greek physical allegories with Egyptian ones: Osiris united with Isis-earth is Neilos, and Typhon is the sea into which Neilos falls and is dispersed, except what earth receives productively.

Osiris/Nile is productive when received by earth, while Typhon is identified with the sea that disperses the Nile and is linked to taboos.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 303 / THE MYSTERIES OF ISIS AND OSIRIS 305 / THE MYSTERIES OP ISIS AND OSIRIS 307 / THE MYSTERIES OF ISIS AND OSIRIS 309; lines 17455-17558 confidence: high

Osiris is called every source and power that moistens, cause of generation, and essence of seed; Typhon is called dry, fiery, drying, and hostile to moisture.

Osiris is associated with moisture and generation, while Typhon is associated with dryness, fire, and hostility to moisture.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 309 / THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315; lines 17776-17876 confidence: medium

Typhon's conspiracy and despotism are interpreted as drought dispersing the moisture that generates and increases the Nile; the Ethiopian queen is read as southerly winds that prevent Nile-swelling rains, enabling Typhon to scorch and weaken the river.

Typhon is interpreted as drought mastering and dispersing the moisture that generates and increases the Nile, with southerly winds preventing the rains that swell it.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 315 / THE MYSTERIES OF ISIS AND OSIRIS 317 / THE MYSTERIES OF ISIS AND OSIRIS 319 / THE MYSTERIES OP ISIS AND OSIRIS 321; lines 18096-18201 confidence: high

Osiris's power is placed in the Moon; Isis consorts with him and causes his birth; the Moon is called Mother of the cosmos, male-female, filled by the Sun, pregnant, and generative.

The Moon is said to have a male-female nature, and Anubis is described as both chthonian and olympian, while Isis and Nephthys mark manifest/above and non-manifest/below realms.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 317 / THE MYSTERIES OF ISIS AND OSIRIS 319 / THE MYSTERIES OP ISIS AND OSIRIS 321 / THE MYSTERIES OF ISIS AND OSIRIS 323; lines 18204-18305 confidence: high

Cosmos has reciprocal harmony like a lyre or bow; a cited verse says good and bad things are blended to make things fair.

The passage repeatedly describes reality as a blend of good and evil produced by two opposite principles or rival powers, and states that both Good and Bad have their own principles.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 319 / THE MYSTERIES OP ISIS AND OSIRIS 321 / THE MYSTERIES OF ISIS AND OSIRIS 323 / THE MYSTERIES OF ISIS AND OSIRIS 325; lines 18308-18411 confidence: high

Zoroaster names Oromazes and Areimanios, associates one with light and the other with darkness and ignorance, and says Mithres stands between them as mediator.

The passage repeatedly opposes Oromazes and Areimanios as light and darkness, good and bad, creators of rival divine groups, and combatants in cosmic war.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 319 / THE MYSTERIES OP ISIS AND OSIRIS 321 / THE MYSTERIES OF ISIS AND OSIRIS 323 / THE MYSTERIES OF ISIS AND OSIRIS 325; lines 18308-18411 confidence: medium

Zoroaster names Oromazes and Areimanios, associates one with light and the other with darkness and ignorance, and says Mithres stands between them as mediator.

Mithres is explicitly placed between Oromazes and Areimanios and called the Mediator by the Persians.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 319 / THE MYSTERIES OP ISIS AND OSIRIS 321 / THE MYSTERIES OF ISIS AND OSIRIS 323 / THE MYSTERIES OF ISIS AND OSIRIS 325; lines 18308-18411 confidence: medium

Oromazes makes twenty-four other gods and puts them into an egg; equal-numbered creations of Areimanios pierce the egg, and bad becomes mingled with good. The printed passage notes a lacuna.

Oromazes places twenty-four gods in an egg, and equal-numbered beings made by Areimanios pierce the egg, resulting in the mingling of bad with good.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 319 / THE MYSTERIES OP ISIS AND OSIRIS 321 / THE MYSTERIES OF ISIS AND OSIRIS 323 / THE MYSTERIES OF ISIS AND OSIRIS 325; lines 18308-18411 confidence: high

Theopompus says that, according to the Magi, the gods alternate conquest for three-thousand-year periods and then fight for another three thousand years, each undoing the other's work.

Theopompus reports that the Magi teach three-thousand-year periods of alternating victory and another three thousand years of warfare in which each god undoes the other's work.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 323 / THE MYSTERIES OF ISIS AND OSIRIS 325 / THE MYSTERIES OF ISIS AND OSIRIS 327 / THE MYSTERIES OF ISIS AND OSIRIS 329; lines 18517-18625 confidence: medium

Typhon's corporeal side is linked with death, pestilence, disturbance, adverse times, atmospheres, and concealments of sun and moon; Seth and Bebon are glossed as names involving oppression, inversion, holding back, and hindering.

Typhon/Seth/Bebon is described as death-dealing, oppressive, hindering, and disordering, and the passage later contrasts Osiris as providential and powerful.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 325 / THE MYSTERIES OF ISIS AND OSIRIS 327 / THE MYSTERIES OF ISIS AND OSIRIS 329 / THE MYSTERIES OF ISIS AND OSIRIS 331; lines 18628-18734 confidence: medium

The passage says not to assign the sphere of the sun to Typhon, to whom nothing light, salutary, orderly, generative, or measured belongs, but rather their contraries.

The passage contrasts the Sun's light, order, genesis, and measured motion with Typhon's contraries and with disorderly unbounded power.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 327 / THE MYSTERIES OF ISIS AND OSIRIS 329 / THE MYSTERIES OF ISIS AND OSIRIS 331 / THE MYSTERIES OF ISIS AND OSIRIS 333; lines 18737-18841 confidence: medium

Isis loves the First and Good, flees the Bad, is field and matter of both, inclines to the Better, and offers herself for begetting and sowing, rejoicing in pregnancy with generations.

The Good and Bad are contrasted, disorderly and turbulent elements seize unstable sensible forms, and those elements fight against Horus as the sensible image of the intelligible cosmos.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 329 / THE MYSTERIES OF ISIS AND OSIRIS 331 / THE MYSTERIES OF ISIS AND OSIRIS 333 / THE MYSTERIES OF ISIS AND OSIRIS 335; lines 18844-18952 confidence: high

Horus is the son, described as horizoned or defined and perfect; he does not utterly destroy Typhon, but brings Typhon’s efficacy and strength to his side, and a Coptos statue of Horus grasps Typhon’s “mrilia.”

Horus brings Typhon’s efficacy and strength to his side, and Logos lames rather than destroys the destructive power.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 331 / THE MYSTERIES OF ISIS AND OSIRIS 333 / THE MYSTERIES OF ISIS AND OSIRIS 335 / THE MYSTERIES OP ISIS AND OSIRIS 337; lines 18955-19060 confidence: medium

Three is called first odd and perfect; four is square from even two; five is composed of three and two, linked with Egyptian five-counting, Egyptian letters, and Apis' lifespan.

Five is described as resembling father and mother because it is composed of three and two, after three and four are described through odd, even, and square qualities.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 333 / THE MYSTERIES OF ISIS AND OSIRIS 335 / THE MYSTERIES OP ISIS AND OSIRIS 337 / THE MYSTERIES OF ISIS AND OSIRIS 339; lines 19063-19167 confidence: high

Nephthys and End are identified with the last parts of Matter, mainly in possession of destructive power; the Generative and Saving One distributes weak seed that Typhon destroys except what Isis saves, nourishes, and compacts.

The passage opposes generative and moving power toward being to annihilating and destructive power toward non-being, with Typhon connected to destruction.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 335 / THE MYSTERIES OP ISIS AND OSIRIS 337 / THE MYSTERIES OF ISIS AND OSIRIS 339 / THE MYSTERIES OF ISIS AND OSIRIS 341; lines 19170-19284 confidence: high

Osiris is explained from holy and sacred; a common Reason or Logos is said to belong to things in Heaven and things in Hades.

The passage contrasts Heaven and Hades, above and below capacities of Anubis/Hermanubis, and white/pure versus saffron/mixed offerings.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 339 / THE MYSTERIES OF ISIS AND OSIRIS 341 / THE MYSTERIES OF ISIS AND OSIRIS 343 / THE MYSTERIES OF ISIS AND OSIRIS 345; lines 19390-19491 confidence: medium

The speaker rejects identifying Osiris, Isis, or Typhon with simple elements, and instead links Typhon with immoderate excess or insufficiency and Isis-Osiris with ordered beneficent reality.

The passage contrasts what is ordered, good, and beneficent as related to Isis and Osiris with Typhon's association with excess and insufficiency outside measure or rule.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 341 / THE MYSTERIES OF ISIS AND OSIRIS 343 / THE MYSTERIES OF ISIS AND OSIRIS 345 / THE MYSTERIES OF ISIS AND OSIRIS 347; lines 19494-19595 confidence: medium

The passage says consecrated symbols guide intelligence toward divine mysteries but carry risk; some go into superstition, while others fall into atheism.

The passage presents two opposed dangers, superstition and atheism, and recommends Reason or Logos as the guide for avoiding mistaken interpretation.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 351 / THE MYSTERIES OE ISIS AND OSIRIS 353 / VOL. I. 23 / THE MYSTERIES OF ISIS AND OSIRIS 355; lines 19899-20000 confidence: medium

Human burning is said to be public and in the Dog-days; beast consecrations are secret and irregular, some animals are cast into graves, and the rite is believed to annoy Typhon; Apis and a few animals are sacred to Osiris while most are assigned to Typhon.

Animals are sorted between Osiris and Typhon, and the explanatory section says utilitarian and symbolic reasons concern one of the two gods or both.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 355 / THE MYSTERIES OF ISIS AND OSIRIS 357 / THE MYSTERIES OF ISIS AND OSIRIS 359 / THE MYSTERIES OF ISIS AND OSIRIS 361; lines 20227-20330 confidence: high

Isis's robes are “variegated in their dyes”; her power is linked with “light darkness, day night, fire water, life death, beginning end,” while Osiris's robe is single and “light-like.”

Isis's variegated robe and paired opposites are contrasted with Osiris's unvariegated single light-like robe and the pure unmixed Source.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 359 / THE MYSTERIES OF ISIS AND OSIRIS 361 / THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365; lines 20439-20544 confidence: high

Resin is called a work of the sun; myrrh comes from trees under sun-heat; some ku'phi ingredients flourish at night through cool breezes, shade, dew, and damp; sun-born substances are used by day and mixed substances at night.

The text contrasts sun-born, single substances used by day with mixed and manifold substances used at night.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 361 / THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367; lines 20547-20654 confidence: medium

Plutarch's treatise 'remains the most complete account of the root mystery-myth of ancient Egypt'; the myth of Osiris and Isis goes back to the earliest recorded times.

Osiris and Isis are presented as a paired set of figures and are described as cosmic or super-cosmic beings.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 361 / THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367; lines 20547-20654 confidence: medium

The author says the historical origin of the Great Mystery is not pursued, rejects reducing Osiris to a 'water sprite,' and states that Osiris and Isis were cosmic or super-cosmic beings; the Elder and Younger Horus are mapped to the Intelligible and Sensible Worlds and to the Christ-stage of manhood.

The two Horoi are mapped to Intelligible and Sensible Worlds, and Philo is cited on an older and younger Son of God, one intelligible and one perceptible.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 20827-20977 confidence: medium

Hermes raises the right hand, holds staff and wallet in the left, has a serpent-entwined staff, wears a single robe, stands on a serpent-twined world-sphere, represents Mind or Logos and father-mother force, brings into generation with the left, leads souls out of genesis with the right, and is called the shepherd with his fold in the West.

The passage contrasts Hermes’ left and right actions and associates staff and wallet with father-mother force.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 20979-21132 confidence: high

A Hermetic list of twelve vices and ten virtues is compared with Hermas passages containing twelve virgins named as virtues, twelve black-clothed women named as vices, and seven women named as virtues.

The passage compares lists and figures in which virtues and vices are personified as women, virgins, and black-clothed women.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 21651-21802 confidence: high

Within the circumference a male-female Living Creature is formed by the Foreknowledge of the indwelling Divine Spirit; Orpheus calls this being Manifestor or Phanes, and the universe shines from him through Fire perfected in the Moist Element.

A male-female Living Creature is formed within the Egg, called Phanes or Manifestor, and the universe shines forth from him.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 21805-21985 confidence: high

The quoted system says there are three principles of the universals; their essences are Light, Darkness, and pure Spirit in the middle.

The passage arranges Light above and Darkness below as two of the three principles and describes conflict over the light-spark.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22351-22528 confidence: high

Messala describes the maker/governor of all as joining Water and Earth, heavy and downward, with Fire and Spirit, light and upward, through the binding power of the surrounding Heaven.

Water/Earth are described as heavy and downward, while Fire/Spirit are light and upward; Heaven binds these unequal powers together.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22531-22705 confidence: high

Egypt is described as conceiving eternal or very long time-periods and symbolizing them in a primordial Time-pair, Hhw and Hht, whose names relate to 'Million' or Aeon; Egyptian gods are Lords of Eternity.

Egyptian vast time is said to be symbolized by a primordial syzygy or pair of gods, Hhw and Hht.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22531-22705 confidence: high

The author states that this deity is not divided into intra-cosmic and extra-cosmic forms but is both fullness of Godhead and fullness of Cosmos, both Cosmos and above and below Cosmos.

The prose states there is no separation between intra-cosmic and extra-cosmic deity; the deity is both Cosmos and above and below Cosmos.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22707-22890 confidence: high

The passage says there was a distinction between the Creative or Formative God and the Supreme Deity, and between God as Creator God and God as the Ineffable Mystery of Mysteries.

The passage repeatedly contrasts a Creative or Formative God with the Supreme Deity or Ineffable Mystery and says a Jewish Creator God is placed in second rank in the cited material.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22892-22915 confidence: high

"When then the soul is drawn towards body ... it begins to experience a material agitation, matter flowing into it."

The passage distinguishes soul from body, says matter flows into the soul, and notes that the soul was thought to be outside body before body was taken into it.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 415; lines 22918-23017 confidence: high

The Orphic initiates understand Dionysus as Hylic Nous, Mind born from the Indivisible Mind and divided into individual minds.

Nous offers itself for division from the undivided state and returns from divided plurality to the undivided.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 291 / THE MYSTERIES OF ISIS AND OSIRIS 293 / THE MYSTERIES OP ISIS AND OSIRIS 295 / THE MYSTERIES OF ISIS AND OSIRIS 297; lines 16798-16899 confidence: medium

The theory of daimones says the matters about Typhon, Osiris, and Isis are passions of mighty daimones: stronger than humans, not purely divine, mixed with soul and bodily sense, and subject to pleasure and pain.

Mighty daimones are described as stronger than humans but not purely divine, mixed with soul and bodily sense, and subject to pleasure, pain, and passions.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 307 / THE MYSTERIES OF ISIS AND OSIRIS 309 / THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313; lines 17670-17773 confidence: medium

The passage interprets the myth as natural truth: Egyptians call Cosmic Breath Zeus; the Dry and Fiery is hostile to it; Moisture quenches Dryness and strengthens Breath's nourishing exhalations.

Cosmic Breath is identified with Zeus; the Dry and Fiery opposes it, while Moisture quenches Dryness and strengthens Breath.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315 / THE MYSTERIES OF ISIS AND OSIRIS 317; lines 17879-17982 confidence: high

“Isis recovers Osiris and makes Horus grow ... Typhon is indeed mastered, but not destroyed.”

Typhon, the opposite of moisture and linked with the fiery principle, is mastered and weakened but not destroyed because the cosmos requires the blend to continue.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 311 / THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315 / THE MYSTERIES OF ISIS AND OSIRIS 317; lines 17879-17982 confidence: high

The Mathematici, using star-lore, call the solar cosmos Typhon and the lunar cosmos Osiris; the Moon's light is generative and moistening for animals and plants, while the Sun is described with untempered harsh fire.

The Mathematici identify Osiris with the lunar cosmos and generative moistening light, and Typhon with the solar cosmos and harsh fire.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 321 / THE MYSTERIES OF ISIS AND OSIRIS 323 / THE MYSTERIES OF ISIS AND OSIRIS 325 / THE MYSTERIES OF ISIS AND OSIRIS 327; lines 18414-18514 confidence: high

Chaldaeans call planets birth-presiding gods and classify them as two good workers, two ill-doers, and three intermediates.

The passage repeatedly presents paired principles such as good/ill-working planetary gods, Zeus/Hades allotments, Pythagorean Good/Bad predicates, Aristotle’s Form/Privation, Plato’s Same/Other, and Better/Worse powers in the cosmos.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 321 / THE MYSTERIES OF ISIS AND OSIRIS 323 / THE MYSTERIES OF ISIS AND OSIRIS 325 / THE MYSTERIES OF ISIS AND OSIRIS 327; lines 18414-18514 confidence: high

Heraclitus calls War father, king, and lord of all and treats conflict and antipathy as means of genesis.

Heraclitus is cited as calling War father, king, and lord of all and as implying that conflict and antipathy are means of birth or genesis.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 321 / THE MYSTERIES OF ISIS AND OSIRIS 323 / THE MYSTERIES OF ISIS AND OSIRIS 325 / THE MYSTERIES OF ISIS AND OSIRIS 327; lines 18414-18514 confidence: high

The Worse cannot be entirely destroyed, being innate in body and soul of the universe and in desperate conflict with the Better.

The Worse is said to be impossible to destroy entirely because it is innate in body and soul of the universe and remains in desperate conflict with the Better.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 337 / THE MYSTERIES OF ISIS AND OSIRIS 339 / THE MYSTERIES OF ISIS AND OSIRIS 341 / THE MYSTERIES OF ISIS AND OSIRIS 343; lines 19287-19387 confidence: medium

Sarapis and Osiris are said to be names of one God and one Power.

The passage presents pairs or correspondences of divine names: Sarapis and Osiris as one God and one Power, and Isis called Athena.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 337 / THE MYSTERIES OF ISIS AND OSIRIS 339 / THE MYSTERIES OF ISIS AND OSIRIS 341 / THE MYSTERIES OF ISIS AND OSIRIS 343; lines 19287-19387 confidence: medium

Typhon is called Seth, Bebon, and Smu; the names are explained as signifying checking, opposition, or reversing.

Typhon's names signify checking, opposition, and reversal; the loadstone and iron analogy contrasts good rational cosmic motion with harsh typhonean motion.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTEKIES 183 / THE MYTH OF MAN IN THE MYSTERIES 185 / THE MYTH OF MAN IN THE MYSTERIES 187 / THE MYTH OF MAN IN THE MYSTERIES 189; lines 10958-11074 confidence: medium

Man is described as dishonoured in the World, honoured in Heaven, and accounted like a drop from a cask by those who do not know him.

Man is described as without honour in the World but greatly honoured in Heaven.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 141 / THE MYTH OF MAN IN THE MYSTERIES 143 / THE MYTH OF MAN IN THE MYSTERIES 145 / VOL. I. 10; lines 8335-8399 confidence: high

The Naassenes honor as the Logos of all universals Man and Son of Man; "This Man is male-female, and is called by them Adamas."

Man or Son of Man is honored as the Logos of all universals and described as male-female under the name Adamas.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 147 / THE MYTH OF MAN IN THE MYSTERIES 149 / THE MYTH OF MAN IN THE MYSTERIES 151 / THE MYTH OF MAN IN THE MYSTERIES 153; lines 8747-8868 confidence: high

The text says the relevant state is “neither male nor female,” but “a new creature, a new man, who is male-female,” and H. adds that the theory is supported by the myth of Rhea and universal creation.

The passage explicitly describes the new creature as neither male nor female but male-female, and the cited sayings repeat the pattern of the Two becoming One and male with female being neither male nor female.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 149 / THE MYTH OF MAN IN THE MYSTERIES 151 / THE MYTH OF MAN IN THE MYSTERIES 153 / THE MYTH OF MAN IN THE MYSTERIES 155; lines 8871-8994 confidence: medium

The saying that the Just falls and rises again seven times is interpreted as the changes or fallings of the stars moved by the Mover of all things.

The scriptural sevenfold falling and rising of the Just is interpreted as changes of the stars set in motion by the Mover of all things.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 157 / THE MYTH OF MAN IN THE MYSTERIES 159 / THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11; lines 9288-9356 confidence: medium

The insertion in Zion’s foundation is interpreted allegorically as the plasm of man; the Adamas inserted there is the inner man, and the foundations of Zion are the teeth, a fence, wall, and palisade.

The inner Adamas is distinguished from the earthy, clayey plasm and is said to have fallen from the Primal Man into the plasm of forgetfulness.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 161 / VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165; lines 9479-9594 confidence: high

He is described as the male-female Man in all, called three-bodied Geryones or Earth-flow-er by the ignorant and Heavenly Horn of Men by Greek theologoi.

The figure is explicitly called male-female and is said to have mixed and mingled all things with all.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167 / THE MYTH OF MAN IN THE MYSTERIES 171; lines 9854-9980 confidence: medium

King of Glory is called "a worm and no man" and "Mighty in War"; war is glossed as "war in the body."

The passage interprets war as taking place in the body because the plasm consists of warring elements.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 175 / THE MYTH OF MAN IN THE MYSTERIES 177 / THE MYTH OP MAN IN THE MYSTERIES 179 / THE MYTH OF MAN IN THE MYSTERIES 181; lines 10474-10597 confidence: high

The passage describes a Virgin big with child who bears a Son, not psychic or fleshly but a blessed Aeon of Aeons, and quotes the Saviour on the narrow way to Life and the broad way to Destruction.

The Saviour's saying contrasts the narrow, strait way leading to Life with the broad, wide way leading to Destruction.
read in the book →
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: low

Books are said to hand on Chaldaean, Parthian, and Median elements; translations were scattered in Egypt and Alexandria; a book titled "One and All" contained the "Genesis of Fire and Darkness."

The passage mentions an account called the Genesis of Fire and Darkness.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 197 / PHILO OF ALEXANDRIA 201 / PHILO OF ALEXANDRIA 203 / PHILO OF ALEXANDRIA 205; lines 11789-11885 confidence: medium

Their bodies are "planted on earth below," while their souls have "made them wings" and speed through aether to gaze on powers above; they dwell in cosmos as their city.

The passage contrasts bodies on earth with winged souls above and later contrasts things dear to the flesh with the contemplative company's renunciation.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 415 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 417 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421; lines 23277-23366 confidence: medium

The cited Ophite system has a higher hebdomad and a lower hebdomad; the serpent, punished for teaching the first parents to transgress Ialdabaoth's commands, is cast into the lower world and begets six sons who with him form a counterpart hebdomad.

The passage says the serpent and six sons form a lower hebdomad that is the counterpart of the hebdomad headed by Ialdabaoth.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 417 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423; lines 23369-23475 confidence: high

Celsus, as quoted by Origen, reports that after bodily death two angelic groups stand beside the soul: Angels of Light and Archontics or Angels of Darkness; the evil soul is led by Daimones to Behemoth and the pure soul to Leviathan.

The pure soul is led to Leviathan, while the evil soul is led by Daimones to Behemoth; angels of light and archontic powers flank the soul.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 419 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 421 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425; lines 23478-23575 confidence: medium

Leviathan and Behemoth are said to have once formed one monster that was later divided into male and female, Behemoth male and Leviathan female.

Leviathan and Behemoth are said to have once formed one monster and then been divided into female and male; this is compared with divided Water-Earth and animals formerly male-female.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTEE OF WISDOM / THOTH THE MASTER OF WISDOM 49 / VOL. I. 4 / THOTH THE MASTER OF WISDOM 51; lines 3567-3657 confidence: medium

"Thoth and Maat stand one on either side of the Great God in his Boat" and their existence was believed to be coeval with his own.

Thoth and Maat stand on opposite sides of the Great God in his Boat, and Maat is described as Thoth’s feminine counterpart.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 51 / THOTH THE MASTER OF WISDOM 53 / THOTH THE MASTER OF WISDOM 55 / THOTH THE MASTER OF WISDOM 57; lines 3856-3948 confidence: medium

Thoth was regarded as head of a Company of Eight, described as four pairs of divinities or divine powers, each a male-female syzygy, and called the oldest example of the Gnostic Ogdoad.

The Company of Eight is composed of four syzygies of male and female, positive and negative, active and passive divine powers.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 51 / THOTH THE MASTER OF WISDOM 53 / THOTH THE MASTER OF WISDOM 55 / THOTH THE MASTER OF WISDOM 57; lines 3856-3948 confidence: high

The passage describes an ancient Egyptian struggle of Light and Darkness and names fights of Ra and Apep, Heru-Behutet and Set, and Horus son of Isis and Set as different versions of one story.

The passage describes recurring Light-versus-Darkness conflicts and presents Thoth as the balancer who keeps the opposites in equilibrium.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 55 / THOTH THE MASTER OF WISDOM 57 / THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61; lines 4054-4153 confidence: medium

The symbolic caduceus represents equilibrium between opposed forces; Thoth's power binds and loosens, and he holds keys of heaven and hell, life and death.

Thoth/Hermes is linked with the caduceus as equilibrium of opposed forces, with power to bind and loosen, and with keys of heaven and hell, life and death.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 59 / THOTH THE MASTER OF WISDOM 61 / THOTH THE MASTER OF WISDOM 63 / THOTH THE MASTER OF WISDOM 65; lines 4252-4348 confidence: high

Thoth makes Shu shine on Osiris’s body, illumines the path with rays, destroys defects by magical utterance, pacifies the two Horus brethren or Two Combatants, calms the two lands, removes wrath, and reconciles the brothers.

Thoth makes the two Horus brethren or Two Combatants gracious, brings the two lands to peace, removes wrath, and reconciles each brother to the other.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 67 / THOTH THE MASTER OF WISDOM 69 / THOTH THE MASTER OF WISDOM 71 / THOTH THE MASTER OF WISDOM 73; lines 4662-4757 confidence: medium

"Light was the Father of the Religion of Illumination" and "Life, his consort or syzygy, the Mother of the Religion of Joy."

Light is called Father of the Religion of Illumination, while Life is called his consort or syzygy and Mother of the Religion of Joy.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena VI PREFACE / G. R. S. M. / CONTENTS / CONTENTS; lines 824-934 confidence: low

Later Hermas/Hermes contents headings mention the early date of the original Hermas, caution about dependence theory, visions of Crates, Christian and Gnostic material, the story of Abbot Olympius, and a final word.

The contents list a heading on vices and virtues.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 10 / THE MYTH OF MAN IN THE MYSTERIES 147 / THE MYTH OF MAN IN THE MYSTERIES 149 / THE MYTH OF MAN IN THE MYSTERIES 151; lines 8632-8744 confidence: medium

Man is described as male-female; intercourse between man and woman is presented as mischievous and forbidden; Attis’s emasculation is glossed as Soul separated from earthy downward parts and ascending in quest of the Essence Above.

Man is described as male-female, and the Mother of the Gods is said to call back or absorb the masculine power of Soul into a higher Feminine Nature.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 15 / PHILO OF ALEXANDRIA 227 / PHILO OF ALEXANDRIA 229 / PHILO OF ALEXANDRIA 231; lines 13165-13263 confidence: medium

The intelligible Light is said to be more glorious than visible light, with comparisons including sun to darkness, day to night, mind to sensible discernment, and eyes to body.

The passage contrasts intelligible Light with visible light through paired images: sun/darkness, day/night, mind/sensible discernment, eyes/body.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 17 / THE MYSTERIES OP ISIS AND OSIRIS 259 / THE MYSTERIES OF ISIS AND OSIRIS 261 / CONCERNING ISIS AND OSIEIS; lines 14737-14851 confidence: medium

Longing for the Godly state is desire for Truth about the Gods; reception of sacred things, instruction, and research are holier than purging rites and temple-service and pleasing to the wise, wisdom-loving Goddess served by Klea.

Isis is described as wise and wisdom-loving, while Typhon is the Goddess's foe, associated with unknowing and deceit, and acts destructively toward the Holy Reason.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 4 / THOTH THE MASTER OF WISDOM 51 / THOTH THE MASTER OF WISDOM 53 / THOTH THE MASTER OF WISDOM 55; lines 3758-3853 confidence: medium

Brugsch is cited as suggesting the ape is a form of Thoth as God of equilibrium and a symbol of the equinoxes; Thoth is called the Balancer.

Thoth is called Balancer and Judge of the two combatant gods, and is placed at the meeting of the Two Ways and the junction of Order and Chaos; the ape is also linked to equilibrium and equinoxes.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. I. 8 / MAIN SOURCE OP TRISMEGISTIC LITERATURE 115 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 117 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 119; lines 6990-7091 confidence: medium

"I am One who becomes Two; I am Two who becomes Four; I am Four who becomes Eight; I am the One after that."

The Der-el-Bahari inscription states that One becomes Two, Two becomes Four, Four becomes Eight, and then becomes the One after that.
read in the book →
Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167; lines 9805-9851 confidence: medium

“By ‘rivers’ ... he means the Moist Essence of Genesis, and by ‘fire’ the impulse and desire towards Genesis.”

The passage gives paired interpretations of rivers and fire as principles connected with Genesis.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 201 / ABOUT THE COMMON MIND 203 / ABOUT THE COMMON MIND 205 / ABOUT THE COMMON MIND 207; lines 8802-8883 confidence: medium

Composed bodies of the Cosmos are many; they change into one another yet keep the incorruption of their Sameness.

The passage contrasts Life with death, corruption with incorruption, and ordinary terminology with the speaker’s corrected interpretation.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 209 / ABOUT THE COMMON MIND 211 / ABOUT THE COMMON MIND 213 / COMMENTAKY; lines 9037-9121 confidence: medium

“Gods are immortal men, and men are mortal Gods”; the commentary adds that Hermes treats Heracleitus as mouthpiece of the Good Mind when uttering this logos.

The quoted saying pairs gods and men in inverted mortal and immortal forms.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 211 / ABOUT THE COMMON MIND 213 / COMMENTAKY / ABOUT THE COMMON MIND 215; lines 9124-9208 confidence: medium

"the Mind-led man ... though not a fornicator, will suffer just as though he had committed fornication, and though he be no murderer, as though he had committed murder."

Hermes' Mind-led man and Basilides' perfect man suffer as though guilty despite no outward sin, with the will or tendency to sin treated as morally significant.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 211 / ABOUT THE COMMON MIND 213 / COMMENTAKY / ABOUT THE COMMON MIND 215; lines 9124-9208 confidence: medium

The commentary says Providence is the instrument of the Good and of the Will of God, while human will is the source of evil; it cites a Hermetic passage saying humans, not God, cause evil things by preferring them to good.

The passage contrasts Providence as instrument of the Good and Will of God with human will as the source of evil.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 213 / COMMENTAKY / ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217; lines 9211-9302 confidence: medium

The passage says Matter and Body are “Energies of God,” rejects the charge of dualism, calls the doctrine “pan-monism,” and treats apparent dualism as a formal convenience for solving “the mystery of the opposites.”

The commentator rejects essential dualism, states that Matter and Body are divine energies, and describes dualistic language as a formal convenience for solving the mystery of opposites.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15; lines 9585-9787 confidence: high

Truth's coming removes Envy; Good, Life, and Light join Truth; torments of Darkness no longer approach and have fled after being vanquished.

The Ten Powers drive out the Twelve torments of Darkness; Darkness flees and the Twelve withdraw once chased by the Ten.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ASCLEPIUS AND TAT / LETTEE OF HERMES TO ASCLEPIUS 265 / COEPUS HEEMETICUM (XVI.) / DEFINITIONS OF ASCLEPIUS TO KING AMMON 267; lines 11412-11487 confidence: medium

The speaker begins by invocation to God, the universals' Lord, Maker, Sire, and Encompasser, who is All and One; the Fullness of all things is One and in One.

The passage states that God is All and One, that the Fullness of all things is One and in One, and that separating All from One would destroy the All.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPITS HEEMETICUM XL (XII.) / MIND UNTO HERMES / MIND UNTO HEBMES 177 / MIND UNTO HERMES 179; lines 7667-7750 confidence: high

All things are full of light and nowhere fire; light is born through the blending of contraries by God's energy, and God is Father, Leader, and Ruler of the seven world-orderings.

The passage says light is born from the love and blending of contraries and dissimilars by God's energy.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEEMETICUM (II.) / THE GENERAL SERMON / CORPUS HERMETICUM II. (III.) / TO ASCLEPIUS; lines 2928-3003 confidence: high

Hermes asks whether the nature of space must be contrary to body, adding: “And is not contrary to body bodiless?” Asclepius agrees.

Hermes explicitly treats body and bodiless as contraries and uses this opposition to define space.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEEMETICUM (XVI.) / DEFINITIONS OF ASCLEPIUS TO KING AMMON 267 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 269 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 271; lines 11581-11660 confidence: high

The divine actor operates all things, gives perpetual permanence to immortals, nourishes the deathless parts of Cosmos with the upper hemisphere of his Light, and vivifies lower lives through the side shining on Water, Earth, and Air.

The passage contrasts the upper side of the divine Light, which nourishes deathless cosmic parts, with the downward side illuminating Water, Earth, and Air and vivifying mortal lower lives.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEEMETICUM I. / POEMANDKES, THE SHEPHERD / OF MEN / PCEMANDRES, THE SHEPHERD OF MEN 5; lines 647-731 confidence: medium

What sees and hears in the narrator is identified as the Lord's Logos; Mind is called Father-God; they are said not to be separate, and Life consists in their union.

Man-Shepherd says that the Lord's Logos and Mind are not separate and that Life consists in their union.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEEMETICUM IX. (X.) / ON THOUGHT AND SENSE / VOL. II. 129 9 / ON THOUGHT AND SENSE 131; lines 5660-5735 confidence: high

Sense shares with thought in man and constitutes him as man, but not every man benefits by thought.

The passage contrasts material man, associated with the bad and daimons, with substantial men, associated with the Good and salvation by God.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEEMETICUM V. (VL) / THOUGH UNMANIFEST GOD IS MOST MANIFEST 101 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 103 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 105; lines 4692-4745 confidence: medium

"THOUGH UNMANIFEST GOD IS MOST MANIFEST 105"

The heading names God as both unmanifest and most manifest, and the passage later pairs made/not made, manifest/concealed, and existence/non-existence in relation to God.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEEMETICUM V. (VL) / THOUGH UNMANIFEST GOD IS MOST MANIFEST 101 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 103 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 105; lines 4692-4745 confidence: medium

God is described as all, as having all names, and as having no name because he is Father of all.

God is described as all, as whatever the speaker may be, do, or speak, and as both all that exists and what does not exist.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEEMETICUM VIII. (IX.) / NO ONE OF EXISTING THINGS DOTH PERISH 125 / NO ONE OF EXISTING THINGS DOTH PERISH 127 / COMMENTAEY; lines 5540-5588 confidence: medium

The commentary says the treatise formed part of an instruction in which the Cosmos was treated as “Second God,” and compares this to Philo while guarding against duality.

The passage treats the Cosmos as Second God and image of God while emphasizing that the ultimate source and limit is God.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COKPUS HERMETICUM (XVII.) / COMMENTAEY / OF ASCLEPIUS TO THE KING 287 / COEPUS HEKMETICUM (XVIII.); lines 12267-12293 confidence: medium

"[THE ENCOMIUM OF KINGS]"; parenthetical heading: "About the Soul's being hindered by the Passion ... the Body."

The heading frames the topic as the Soul hindered by the Body’s passion, and the opening analogy depicts musical intent hindered by discordant or weak instruments.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAEY / COEPUS HEEMETICUM IX. (X.) / ON THOUGHT AND SENSE / VOL. II. 129 9; lines 5622-5657 confidence: high

Man is separated into soul and body, and utterance of mind-conceived thought occurs when the two sides of sense agree together.

The passage describes man as separated into soul and body and also speaks of two sides of sense that must agree.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAEY / COEPUS HEEMETICUM IX. (X.) / ON THOUGHT AND SENSE / VOL. II. 129 9; lines 5622-5657 confidence: high

Mind conceives all thoughts: good thoughts from seeds from God, contrary thoughts from daimonials; no part of Cosmos is free of daimon, which stealthily creeps in and sows its own energy.

Mind conceives good thoughts from seeds from God and contrary thoughts from daimonial sources; a daimon sows the seed of its own energy.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25; lines 1474-1553 confidence: high

The commentary says the seer craved Gnosis and Wisdom, the understanding and reconciliation of great Opposites, called the Cross of all Manifestation.

The vision moves from Limitless Light to the appearance of Darkness, and the commentary explicitly frames the passage as addressing Knowledge and Ignorance and the reconciliation of great Opposites.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAEY / THOUGH UNMANIFEST GOD IS MOST MANIFEST 107 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 109 / COEPUS HERMETICUM VI. (VIL); lines 4859-4896 confidence: medium

The commentary says to compare “All are in Thee, all are from Thee” with a Naassene hymn: “From Thee” is Father and “Through Thee” Mother, “the two Immortal Names, Parents of Aeons,” addressed to one with Heaven as city and called Man of Mighty Names.

The quoted Naassene hymn names Father and Mother as two immortal names and parents of aeons.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAKY / ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.); lines 9511-9583 confidence: high

Gnosis of God casts out Not-knowing; Gnosis of Joy makes Sorrow flee; Self-control is welcomed and chases Intemperance away.

The passage presents named powers such as Gnosis, Joy, Self-control, Continence, Righteousness, Sharing-with-all, and Truth as displacing opposed torments.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAKY / VOL, II. 11 / COEPITS HEEMETICUM XL (XII.) / MIND UNTO HERMES; lines 7458-7530 confidence: medium

The passage associates the Good, Beautiful, Wisdom, and Blessedness with God; Sameness with Aeon; Order with Cosmos; Change with Time; and Life and Death with Becoming.

The passage assigns paired or contrasting processes, including life and death, restoration and its opposite, and increase and decrease.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CONTENTS / CORP. HERM. IL (HI.) / CORP. HERM. III. (IV.) / THE SACRED SERMON; lines 124-215 confidence: low

The contents list 'CORP. HERM. IV. (V.) / THE CUP OR MONAD' and commentary headings including 'The Baptism of the Mind,' 'The Holy Grail,' 'The "Hating of the Body",' 'The Gnosis and its Blessings,' and 'The Ancient Path.'

The listed headings juxtapose 'Baptism of the Mind' with 'Hating of the Body.'
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CONTENTS / CORP. HERM. IX. (X.) / ON THOUGHT AND SENSE . 129-136 / CORP. HERM. X. (XL); lines 323-401 confidence: high

“The Metamorphoses of the Soul”; “The Ladder of Being”; “Concerning Transmigration”; “Gnosis the Virtue of the Soul”; “The Vehicles of the Soul”; “The Dual Soul.”

The heading explicitly names “The Dual Soul.”
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORP. HERM. VI. (VII.) / IN GOD ALONE IS GOOD AND / CORP. HERM. VII. (VIII.) / THE GREATEST ILL AMONG MEN IS; lines 217-257 confidence: low

The table of contents lists “In God Alone Is Good and Elsewhere Nowhere,” with commentary topics including “Dualism?” and “God the Pleroma of Good.”

A commentary heading for the tractate on God and Good is “Dualism?”
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 7204-7367 confidence: high

"Man has two souls"; one is "from the first Mind" and partakes of the Creator's power, while the other is "the soul under constraint" from the revolution of the celestial spheres.

The quoted Hermaic material explicitly says man has two souls, one from the first Mind and one constrained by the celestial spheres.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 7369-7455 confidence: medium

The blessed person is filled with God; the true Gnostic receives the Fullness or Pleroma, while the soul empty of God is deprived of Fullness and Mind and is called Emptiness or Insufficiency.

The true Gnostic receives Fullness or Pleroma, while the God-empty soul is deprived of Fullness and Mind and is called Emptiness or Insufficiency.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM XIV. (XV.) / VOL. II, 257 17 / LETTER OF HERMES TO ASOLEPIUS 259 / LETTER OE HERMES TO ASCLEPIUS 261; lines 11170-11248 confidence: high

Maker and made are described as mutually dependent; all things are two, “that which is being made” and “that which makes,” and also one in a union of leader and follower. The making God leads, and what is being made follows.

The passage explicitly frames all things as two terms, maker and made, united as leader and follower.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HERMETICUM II. (III.) / TO ASCLEPIUS / TO ASCLEPIUS 61 / TO ASCLEPIUS 63; lines 3084-3168 confidence: medium

Asclepius says moved things must be moved in something void; Hermes replies that no existent thing is void and that only the is-not is void and strange to subsistence.

Hermes distinguishes things that are from the is-not, associating void only with the is-not.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 267 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 269 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 271 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 273; lines 11663-11700 confidence: medium

The daimons are marshalled as ministers of each Star and are good and bad in activities; a daimon's essence is activity.

The passage describes daimons as good and bad with respect to their activities.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 269 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 271 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 273 / VOL. 11. 18; lines 11702-11743 confidence: medium

"some of them are [of] mixed [natures], good and bad."

The passage contrasts the soul-parts affected by daimons with the rational part that stands above daimonic lordship and receives God; it also notes mixed good and bad daimonic natures.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 271 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 273 / VOL. 11. 18 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 275; lines 11746-11831 confidence: high

The intelligible world depends from God, and the sensible world depends from the intelligible world.

The passage explicitly distinguishes the intelligible world from the sensible world and places them in a chain of dependence.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 279 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 281 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 283 / COKPUS HERMETICUM (XVII.); lines 12168-12216 confidence: high

"[OF ASCLEPIUS TO THE KING]" and Asclepius says, "even of bodies there are things bodiless".

The passage repeatedly contrasts bodies with bodiless things and the Sensible World with the Intelligible World.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 283 / COKPUS HERMETICUM (XVII.) / COMMENTAEY / OF ASCLEPIUS TO THE KING 287; lines 12219-12264 confidence: medium

Symbolic images of the Gods are said to have their “forms” in sympathetic relation with the Intelligible World; these are mutual “reflections.”

The passage describes symbolic images and the Intelligible World as mutual reflections, one of the other.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KINO AMMON 277 / COMMENTARY / DEFINITIONS OF ASCLEPIUS TO KING AMMON 279 / DEFINITIONS OF ASCLEPIUS TO KING AMMON 281; lines 12009-12091 confidence: medium

The commentary contrasts the introduction with later sections and says §§17-18 fully adopt the doctrine of the Intelligible and Sensible Worlds.

The passage uses paired structures: Intelligible and Sensible Worlds, upper and lower hemispheres, and higher divine versus lower daimonic activity.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) IN GOD ALONE IS GOOD 111 / IN GOD ALONE IS GOOD 113 / TN GOD ALONE IS GOOD 115 / COMMENTARY; lines 5057-5142 confidence: high

The teaching is called "apparently dualistic" and perhaps an exercise to raise the pupil’s thought; Hermes says humans cannot flee or hate things they need and cannot live without.

The passage explicitly calls the teaching apparently dualistic, cites a statement that the cosmos is a fullness of evil, and contrasts this with a view that badness belongs to earth rather than the world.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) IN GOD ALONE IS GOOD 111 / IN GOD ALONE IS GOOD 113 / TN GOD ALONE IS GOOD 115 / COMMENTARY; lines 5057-5142 confidence: medium

Trismegistic doctrine is said to oppose the cosmic man to the essential man, and the term cosmic/cosmos is said to be used in theological as well as philosophical senses, including in Christianity.

The passage says Trismegistic doctrine opposed the cosmic man to the essential man.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HEBMES 177 / MIND UNTO HERMES 179 / MIND UNTO HERMES 181 / MIND UNTO HERMES 183; lines 7833-7910 confidence: medium

"Life is the making-one of Mind and Soul"; Death is not destruction of what is at-oned but the dissolving of their union.

Life is the making-one of Mind and Soul, while death is the dissolution of their union.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES / MIND UNTO HEBMES 177 / MIND UNTO HERMES 179 / MIND UNTO HERMES 181; lines 7753-7830 confidence: medium

The passage says multiple makers would not keep one order, rivalry would follow, and a two-maker scenario raises the problem of who distributes matter and soul for making.

The passage considers two or many makers, contrasts this with one Soul, one Life, one Matter, and one God, and rejects plurality of makers.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 179 / MIND UNTO HERMES 181 / MIND UNTO HERMES 183 / MIND UNTO HERMES 185; lines 7913-7988 confidence: medium

Heading and opening address identify the sermon as Mind unto Hermes; the speaker addresses Hermes as beloved and says the Cosmos suffers change, with part made unmanifest each day, yet is never dissolved.

The passage contrasts manifest and unmanifest states, bodiless idea and bodies, and non-spatial containment with bodily place.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 181 / MIND UNTO HERMES 183 / MIND UNTO HERMES 185 / MIND UNTO HERMES 187; lines 7991-8113 confidence: medium

Hermes is told to conceive nothing impossible, think himself deathless and knowing all arts, sciences, and ways of life, collect all creaturely senses including fire and water, and imagine being in earth, sea, sky, womb, youth, old age, death, and after-death states.

Mind instructs Hermes to include height and depth, fire and water, earth, sea, sky, unborn, womb, youth, old age, death, and after-death conditions within simultaneous awareness.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 187 / COMMENTAEY / MIND UNTO HERMES 191 / MIND UNTO HERMES 193; lines 8245-8285 confidence: high

“God, who has the very Bounds of Time subject to Him. For ’tis not Time, but Time’s Archetype and Paradigm, Eternity (or ^on), which is His Life.”

The passage contrasts Time with Eternity/Aeon, makes Eternity the archetype of Time, and states that Time’s bounds are subject to God.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 195 / MIND UNTO HERMES 197 / COEPUS HEKMETICUM XII. (XIII.) / ABOUT THE COMMON MIND; lines 8496-8562 confidence: medium

Mind in men is God; some of mankind are gods and humanity is near divinity. The Good Daimon says: 'Gods are immortal men, and men are mortal gods.'

The passage says Mind in men is God and quotes the Good Daimon: gods are immortal men and men are mortal gods.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 195 / MIND UNTO HERMES 197 / COEPUS HEKMETICUM XII. (XIII.) / ABOUT THE COMMON MIND; lines 8496-8562 confidence: medium

Mind cooperates with the nature of irrational lives but counteracts human souls; every soul, upon embodiment, is depraved by pleasure and pain and plunged into them like seething juices in a compound body.

The embodied soul is described as depraved by the paired forces of pleasure and pain and plunged into them within the compound body.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 197 / COEPUS HEKMETICUM XII. (XIII.) / ABOUT THE COMMON MIND / ABOUT THE COMMON MIND 201; lines 8565-8637 confidence: high

Human souls without Mind as pilot are said to share the fate of irrational lives; Mind becomes co-worker with them, giving play to desires, and they rage and lust like irrational animals.

The passage contrasts human souls guided by Mind and reason with souls borne toward irrational desire, and divides men into reason-led and unreasoning classes.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) NO ONE OF EXISTING THINGS DOTH PERISH 127 / COMMENTAEY / COEPUS HEEMETICUM IX. (X.) / ON THOUGHT AND SENSE; lines 5591-5620 confidence: medium

Sense and thought are said to seem different, with sense related to matter and thought to substance; in human beings they are said to be at one and not different, while other lives are contrasted with human beings.

The passage first distinguishes sense from thought and matter from substance, then says sense and thought are at one and not different in human beings.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) OF ASCLEPIUS TO THE KING 287 / COEPUS HEKMETICUM (XVIII.) / THE ENCOMIUM OF KINGS 289 / VOL. -11, 19; lines 12336-12378 confidence: medium

“weakness that inheres in body, blame impiously our Race”

Weakness is located in body and matter, while God is described as unwearied spirit and the Artist is separated from the failures of the medium.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) OF MEN / PCEMANDRES, THE SHEPHERD OF MEN 5 / POEMANDRES, THE SHEPHERD OF MEN 7 / PCEMANJDRES, THE SHEPHERD OF MEN 9; lines 815-898 confidence: high

The Shepherd explains that man is twofold, mortal because of body and immortal because of essential Man; though deathless and powerful, he suffers as a mortal subject to Fate.

The text explicitly explains man as twofold: mortal because of the body and immortal because of essential Man.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 133 / ON THOUGHT AND SENSE 135 / COMMENTARY / ON THOUGHT AND SENSE 137; lines 5898-5985 confidence: high

"The mind is, as it were, a womb or woman," impregnated either by the "Seeds of God" or by the "Daimonial Energy," bringing forth virtues or vices.

The mind may be impregnated by either the Seeds of God or Daimonial Energy, bringing forth virtues or vices.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 135 / COMMENTARY / ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139; lines 5988-6072 confidence: high

Every Man contains two “men,” the material or hylic and the substantial or spiritual; evil is not permanent but a process of becoming good.

Every Man is said to contain two “men,” one material or hylic and one substantial or spiritual.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10; lines 6259-6449 confidence: high

Sense is distinguished from Gnosis; Gnosis is the end of science, science is God's gift, science is incorporeal, and all things must consist from antithesis and contrariety.

The passage states that all things consist from antithesis and contrariety and that the universe includes both hylic and intelligible elements.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10; lines 6451-6630 confidence: medium

A pious human soul freed from the body becomes entirely mind after fighting the fight of piety, defined as knowing God and wronging no one. The impious soul remains in its own essence, chastises itself, and seeks an earthy human body; divine law guards human souls from entering non-rational bodies.

The passage repeatedly contrasts the pious soul that becomes mind and is guided to light with the impious soul that lacks piety, suffers chastisement, and is scourged by sins.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10; lines 6632-6750 confidence: medium

True man is said to be higher than or equal to the gods; gods do not descend past heaven’s limit, but man mounts to heaven, measures it, and ascends without leaving earth.

The passage says true man may be higher than or equal to the gods, and that man on earth is god subject to death while god in heaven is man immune from death.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY; lines 6753-6893 confidence: low

The passage distinguishes God as transcendent Creator or Willer from the ordinary conception of God as Maker, Fabricator, or Demiurge, and says this distinction is not antagonistic in the treatise.

The passage distinguishes God as Creator or Willer from the ordinary conception of Maker, Fabricator, or Demiurge, while saying the treatise does not place them in antagonism.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHEED OF MEN 35 / PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39; lines 2053-2131 confidence: high

Love is the motive power of all. As desire for Matter, the Lover remains wandering in Darkness; as Will to know Light, the Lover becomes self-knowing and eventually at-one with Good.

The Lover's two outcomes contrast Matter/Darkness with Light/self-knowledge, and the passage states that Light is Life while Darkness is Death.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 13 / PCEMANDRES, THE SHEPHERD OF MEN 15 / PCEMANDRES, THE SHEPHERD OP MEN 17 / VOL. II.; lines 1191-1228 confidence: medium

“Ye earth-born folk” have given themselves to Death though they have power of “sharing Deathlessness.”

The passage contrasts Death, the Way of Death, Darkness, Ignorance, and Destruction with the possibility of sharing Deathlessness.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27; lines 1556-1634 confidence: high

The passage says a similar idea occurs in a Gnostic system attributed to Sethians, also called Ophianae or Ophites; Seth is identified with Typhon, Darkness, and Dark Light, may have been symbolized as the Great Serpent of Darkness, and the system gives the primal elements as Water, Darkness, Abyss, and Chaos.

The passage identifies Seth with Darkness, describes the Cry of Darkness for Light, and states that the Unity of Light and Darkness is a higher Mystery.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31; lines 1718-1801 confidence: high

The passage says Darkness is inferred to come from Light and describes "the sad-eyed Serpent of Darkness wrapping itself round the lower limbs of the Light."

The passage explicitly discusses dualism and describes Darkness in relation to Light.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31; lines 1718-1801 confidence: medium

The seer is shown a more intimate vision within the Light Veil where monotheism, dualism, tritheism, polytheism, and pantheism lose formal distinctions in a Formless State where all are interblended.

The Light Veil vision is described as a Formless State where formal distinctions lose separation and all are interblended with all.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33; lines 1804-1883 confidence: medium

The Second Outpouring of Mind is described as Light and Life, Male-Female, appearing as Enforming Mind, Fashioner, Former, Artificer, or Demiurge of lives or souls, ensouling the Ordered Elements of Nature and drawing them into forms.

The Second Outpouring of Mind is described as Light and Life, Male-Female, and the Great Mind reflects itself through Fire for Light and Spirit for Life.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33 / PCEMANDRES, THE SHEPHEED OF MEN 35; lines 1886-1964 confidence: high

Nature winds around the image mirrored in her water and the shadow on her earth; Darkness is likened to a Great Serpent around Light; Man is above and below, free and willingly bound in love.

The passage contrasts Darkness and Light, above and below, free and bound, while also describing spousal relation between Darkness/Nature and Light/Mind.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33 / PCEMANDRES, THE SHEPHEED OF MEN 35 / PCEM ANDRES, THE SHEPHERD OF MEN 37; lines 1967-2006 confidence: high

The teaching is said to concern what is "beyond the Fate" and to hold that oppositions are illusory; man can transcend limitations into the freedom of the Sons of God and is Son of God co-equal with Him.

The passage states that oppositions are illusory and that man can transcend limitations beyond Fate.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 33 / PCEMANDRES, THE SHEPHEED OF MEN 35 / PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES; lines 2009-2050 confidence: medium

“This period of pre-sexual or bi-sexual development having come to an end, the separation of the sexes took place.”

The passage states that a pre-sexual or bi-sexual period ends and that the sexes then separate.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 5 / POEMANDRES, THE SHEPHERD OF MEN 7 / PCEMANJDRES, THE SHEPHERD OF MEN 9 / PGSMANDRES, THE SHEPHERD OF MEN 11; lines 901-982 confidence: high

Nature, embraced by Man, immediately brings forth seven 'men' corresponding to the Seven; they are male-female and moving in the air.

The seven generated beings and all animals are described as male-female; later, the bond is loosened and beings become partly male and partly female.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 5 / POEMANDRES, THE SHEPHERD OF MEN 7 / PCEMANJDRES, THE SHEPHERD OF MEN 9 / PGSMANDRES, THE SHEPHERD OF MEN 11; lines 901-982 confidence: medium

God speaks by His Holy Word: "Increase ye in increasing, and multiply in multitude"; man with Mind is to know he is deathless and that "the cause of death is love," though Love is all.

God says the cause of death is love though Love is all, and the passage contrasts self-knowledge with love expended upon the body.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29; lines 1637-1715 confidence: medium

Logos and Light or Mind are said to be apparently separate but actually one; the Son is one with the Father beyond opposites, and the Logos comes forth while remaining with the Father as emanation.

The Logos comes forth yet remains with the Father; apparent distinction is resolved in unity beyond opposites.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29; lines 1637-1715 confidence: high

Hermes asks where the disorderly and untamed elements of the new world-process come from; the answer says Chaos comes from God's Will and that Discord and Concord, Chaos and Cosmos, are both of God.

The passage states that Chaos is from God's Will and that Discord and Concord, Chaos and Cosmos, are both of God.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) POEMANDKES, THE SHEPHERD / OF MEN / PCEMANDRES, THE SHEPHERD OF MEN 5 / POEMANDRES, THE SHEPHERD OF MEN 7; lines 734-812 confidence: high

God-the-Mind is male and female, Light and Life; he brings forth another Mind, God of Fire and Spirit, who forms Seven Rulers enclosing the sensible cosmos, called Fate.

God-the-Mind is explicitly described as male and female and as Light and Life.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) POEMANDRES, THE SHEPHERD OF MEN 7 / PCEMANJDRES, THE SHEPHERD OF MEN 9 / PGSMANDRES, THE SHEPHERD OF MEN 11 / PCEMANDRES, THE SHEPHERD OF MEN 13; lines 985-1063 confidence: medium

A figure remains in Darkness, wandering and suffering through the senses things of Death; the questioner asks why the ignorant are deprived of deathlessness.

Ignorance is associated with Darkness and Death, while knowledge of origin in Light and Life leads to return to Life.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) POEMANDRES, THE SHEPHERD OF MEN 7 / PCEMANJDRES, THE SHEPHERD OF MEN 9 / PGSMANDRES, THE SHEPHERD OF MEN 11 / PCEMANDRES, THE SHEPHERD OF MEN 13; lines 985-1063 confidence: high

Darkness is called the root and base of the material frame; Moist Nature comes from Darkness; the sense-world body is composed from Moist Nature; Death drains Water from the body.

The passage contrasts Father-God as Light and Life with Darkness as the root of material embodiment and with Death acting on the body.
read in the book →
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

The section named “The Hating of the Body” explains that the discipline is not literal; misunderstanding it led to the belief that body or matter was evil and to mortifications and chastisements of flesh.

The hating of the body is presented as a nonliteral discipline for disciples in the early stages of awakening, involving the antithesis of good and evil and of love and hate.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 91 / COMMENT AEY / THE CUP OR MONAD 93 / THE CUP OR MONAD 95; lines 4304-4393 confidence: high

The mystic philosopher urges disciples to hate the body because they are in early awakening and do not yet have Mind active; they must develop an antithesis of good and evil, love and hate, to strengthen will toward good.

Real wisdom is described as balance and the Middle Way, reached after the will is balanced between good and evil; Body and Mind are each honorable in their sphere.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 97 / VOL. 11. 7 / COEPUS HEEMETICUM V. (VL) / THOUGH UNMANIFEST GOD IS MOST MANIFEST 101; lines 4536-4611 confidence: medium

"all these beneath one sway—the motionless in motion, and the unmanifest made manifest"

The passage describes the blessed sight as the motionless in motion and the unmanifest made manifest.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13094-13269 confidence: high

Man passes into God’s Nature, knows daimons as of common origin, and is a blend joined to gods by cognate divinity while sharing a part with Earth.

Man is described as sharing a part with Earth while possessing cognate divinity and confidence in his divine part.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13271-13455 confidence: high

Man is the sole twofold animal: one part is essential or Divine Similitude, and the hylic or cosmic corporal part houses the divine Mind as though within the body’s walls.

Man is explicitly called twofold, with a simple essential part and a hylic cosmic corporal part.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13457-13626 confidence: high

God clothes man in a 'cosmic carapace' and shuts him within a 'house of body,' making him from either nature into a single blend.

Man is repeatedly described as made from soul and body, eternal and mortal nature, and as a single blend from two natures.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13628-13796 confidence: high

Man's soul, sense, spirit, and reason are divine and can mount toward Heaven, while his cosmic part is composed of fire, water, and air, remains mortal on Earth, and serves what is committed to his care.

The passage repeatedly describes man as having a divine, deathless part and a cosmic, mortal part bound to Earth and body.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 13985-14173 confidence: medium

"the same [source] produces bad as well [as good]."

The productive quality of Matter is said to produce bad as well as good, and evil is discussed as present in the world.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 14175-14356 confidence: high

The hierarchies of Gods are related from bottom to top and connected with each other. The Highest Lord sees the whole rulership as one; all things depend on and flow from One, and in union are one, or rather two, from Matter and divine Will.

The passage says all things depend on and flow from One, but in union are one, or rather two, from Matter and the Will of Him.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 14358-14529 confidence: medium

The Creator, Father, and Lord of all things cannot have one name; He is unnameable or callable by every name, because He is One and All.

God is described as unable to have one name, as unnameable or callable by every name, and as One and All.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 14358-14529 confidence: high

God is alone yet all-complete in the fertility of either sex, ever with child of His own Will, and brings to birth what He wills; His Will is All-goodness and the Goodness of all things.

God is all-complete in the fertility of either sex and brings to birth whatever He wills to procreate.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301 / THE ENCOMIUM OF KINGS 303 / VOL. II. 20; lines 14531-14561 confidence: high

He made man good and able to share immortal life, out of two natures, one mortal and one divine.

The passage explicitly says man is made out of two natures, one mortal and one divine.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 297 / COMMENTAEY / THE ENCOMIOM OF KINGS 299 / THE ENCOMIUM OF KINGS 301; lines 12787-12871 confidence: medium

The commentator rejects Reitzenstein's political reading of the last sentences of section 14 and instead relates them to the harmony and unity of beings in the Intelligible World, as described by Plotinus.

The Plotinus quotation describes beings in the intelligible realm as transparent to one another, with each having all things in itself and all being in all.
read in the book →
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

Darkness is valued over light and death over life; pious and impious values are inverted; soul-doctrine is mocked; the Religion of the Mind is punished by death; new laws reject sacred and divine belief.

The passage contrasts darkness with light, death with life, pious with impious, and worst with best in a reversed value order.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE GENERAL SERMON / CORPUS HERMETICUM II. (III.) / TO ASCLEPIUS / TO ASCLEPIUS 61; lines 3006-3081 confidence: high

Hermes says the spheres are not moved with one another but “one against the other,” and that “resistance is the rest of motion.”

The passage repeatedly explains motion through opposition: things move against one another, contrariety turns resistance into rest, and a swimmer remains stable by resisting moving water.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE GREATEST ILL IS IGNORANCE OF GOD 123 / COEPUS HEEMETICUM VIII. (IX.) / NO ONE OF EXISTING THINGS DOTH PERISH 125 / NO ONE OF EXISTING THINGS DOTH PERISH 127; lines 5512-5537 confidence: medium

Hermes tells Tat to be silent and understand God, Cosmos, a life that cannot die, and a life subject to dissolution.

Hermes explicitly distinguishes a life that cannot die from a life subject to dissolution.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SACRED SERMON 83 / CORPUS HEEMETTCUM IV. (V.) / THE CUP OR MONAD / THE CUP OR MONAD 89; lines 4058-4136 confidence: high

Choosing the Better makes the chooser a God and shows piety; choosing the Worse destroys the man and leaves such men moving through the world led by bodily pleasures.

The passage explicitly contrasts choosing the Better with choosing the Worse and links the choice to piety, destruction, and the human cause of evil.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10296-10442 confidence: medium

Repentance is described as a change through the whole nature; the soul's energies may be turned downward or upward by the will, becoming vices or virtues.

The commentary describes the conquest and driving out of the Horde of Vices by the Company of Virtues, with repentance turning the whole nature toward God.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10444-10746 confidence: medium

The commentary lists vices, virtues, zones, and powers, then says the first seven virtues directly oppose the first seven vices and that the Twelve are permutations of Ignorance.

Virtues and vices are arranged as antitheses, and a related Shepherd of Hermas passage personifies virtues and opposed vices as women or maidens.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SERMOK ON THE MOUNTAIN 243 / CORPUS HEEMETICUM XIV. (XV.) / VOL. II, 257 17 / LETTER OF HERMES TO ASOLEPIUS 259; lines 11089-11167 confidence: high

The passage says to understand “the made and Maker,” adding that “there is no middle” and “there is no third.”

The text explicitly reduces all things to Maker and made, says there is no third term, and treats the two as inseparable.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THOUGH UNMANIFEST GOD IS MOST MANIFEST 103 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 105 / COMMENTAEY / THOUGH UNMANIFEST GOD IS MOST MANIFEST 107; lines 4775-4856 confidence: high

Heading and term-list frame the section around unmanifest/manifest language; the listed terms are said to occur in section 1 and the first two lines of section 2.

The heading and commentary repeatedly frame deity and reality through unmanifest/manifest terminology, including hidden and manifest aspects.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THOUGH UNMANIFEST GOD IS MOST MANIFEST 103 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 105 / COMMENTAEY / THOUGH UNMANIFEST GOD IS MOST MANIFEST 107; lines 4775-4856 confidence: high

Hippolytus' summary of Simonian Gnosis is quoted: a Twofold Nature has Hidden and Manifest sides; concealed parts of Fire are hidden in the manifest, the manifest is produced by the concealed, the manifest side contains visible perceptible things, and the hidden side concerns intelligible things.

The quoted Simonian summary says concealed parts of the Fire are hidden in the manifest and that the manifest is produced by the concealed.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THOUGH UNMANIFEST GOD IS MOST MANIFEST 107 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 109 / COEPUS HERMETICUM VI. (VIL) / IN GOD ALONE IS GOOD 111; lines 4899-4976 confidence: high

“what is there left but Good alone?” and “in no one of the rest will Good be found.”

The passage repeatedly opposes Good to bad, passion, and genesis, stating that Good is found only in the ingenerate and ultimately in God alone.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THOUGH UNMANIFEST GOD IS MOST MANIFEST 109 / COEPUS HERMETICUM VI. (VIL) / IN GOD ALONE IS GOOD 111 / IN GOD ALONE IS GOOD 113; lines 4979-5054 confidence: high

The speaker gives thanks to God for the Gnosis of the Good and says: “the world is ... fullness of the bad, but God of Good, and Good of God.”

The passage explicitly contrasts God as full of Good with the world as full of bad.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THOUGH UNMANIFEST GOD IS MOST MANIFEST 109 / COEPUS HERMETICUM VI. (VIL) / IN GOD ALONE IS GOOD 111 / IN GOD ALONE IS GOOD 113; lines 4979-5054 confidence: medium

Visible things are called image-things and pictures; unseen things are called realities. The eye cannot see God, the Beautiful, or the Good, which are described as inseparable and beloved parts of God.

Visible things are described as image-things and pictures, while unseen things are called realities, especially the Beautiful and Good.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) / POEMANDEES, THE SHEPHEED OF MEN . 3-20; lines 67-121 confidence: low

Headings include “The Great and Little Man,” “The First Men,” “Increase and Multiply,” and “Love.”

The contents include the heading “The Great and Little Man.”
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) TO ASCLEPIUS / TO ASCLEPIUS 61 / TO ASCLEPIUS 63 / TO ASCLEPIUS 65; lines 3171-3207 confidence: medium

Hermes argues that body pervades and fills things, that body consists from a blending of the four, and that what is called void should be called hollow because it is full of air and spirit.

Hermes reverses ordinary terms by saying what is called void is full of air and spirit, while what is called full is void of air because filled by other bodies.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) TO ASCLEPIUS 73 / COEPUS HEEMETICUM III. (IV.) / THE SACRED SERMON / THE SACRED SERMON 77; lines 3617-3647 confidence: medium

Embodied souls are described as infleshed by the revolution of the Cyclic Gods and oriented toward lordship, gnosis, observation of Heaven and Heaven's Gods' revolution, knowledge of God's works and power, Nature's energy, moral fates, and good arts.

The passage says souls may know the fates that follow good and evil deeds.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL, II. 11 / COEPITS HEEMETICUM XL (XII.) / MIND UNTO HERMES / MIND UNTO HEBMES 177; lines 7533-7664 confidence: high

"In Heaven they are unchangeable and indestructible, but on the Earth they're subject unto change and to destruction."

The passage explicitly contrasts Heaven as unchangeable and indestructible with Earth as subject to change and destruction, and repeats an above/below contrast of sameness and changing becoming.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243 / CORPUS HEEMETICUM XIV. (XV.) / VOL. II, 257 17; lines 11049-11086 confidence: medium

“there is some one who makes these things; and He cannot be made”

The passage contrasts made, visible things with an unmade, invisible maker.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. 11. 24 / XXXII / XXXIII / XXXIV; lines 15619-15751 confidence: high

Asclepius and those with him are told that the Intelligible Cosmos is discerned by contemplation of the mind alone, is bodiless, and cannot be mingled with corporal nature.

The passage contrasts a bodiless Intelligible or Higher Cosmos with the Sensible Cosmos, and also contrasts unchanging idea with changing images and cosmic revolution.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. 11. 7 / COEPUS HEEMETICUM V. (VL) / THOUGH UNMANIFEST GOD IS MOST MANIFEST 101 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 103; lines 4614-4689 confidence: high

The passage says a statue or picture does not come to be without a sculptor or painter, calls denial of a Worker blindness and ignorance, and addresses “son Tat.”

God is described as unmanifest and most manifest, invisible to ordinary naming yet visible in bodies and works.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. 11. 7 / COEPUS HEEMETICUM V. (VL) / THOUGH UNMANIFEST GOD IS MOST MANIFEST 101 / THOUGH UNMANIFEST GOD IS MOST MANIFEST 103; lines 4614-4689 confidence: medium

“What mother, or what sire, save God alone, unmanifest, who hath made all things by His Will?”

The passage asks what mother or sire made the body and answers God alone; a nearby translator note links the conceiving and making sentence with male and female energies of the Divine Parent.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. / COEPUS HEEMETICUM I. / POEMANDKES, THE SHEPHERD / OF MEN; lines 571-644 confidence: medium

“His aspect changed… all things were opened to me… all things turned into Light” and the narrator is transported.

The vision first presents all things turned into limitless light, then darkness descends on part of it.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 20 / XXIII / VOL. II. 23 / XXVII; lines 14914-15029 confidence: medium

Beyond Heaven stretches starless Space; the Dispensator between Heaven and Earth rules Space called Zeus Above; Zeus Below rules Earth and Sea and nourishes mortal lives and fruit-bearing trees; divine powers make fruits, trees, and earth grow green.

The passage distinguishes Zeus Above ruling intermediate Space and Zeus Below ruling Earth and Sea.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 23 / XXVII / XXVIII / VOL. 11. 24; lines 15385-15410 confidence: medium

Eternity transcends the bounds of Time; Time cannot be bounded by number, change, or the period of a secondary revolution, and is therefore of the nature of Eternity.

Eternity transcends Time, yet Time is also described as unbounded and of the nature of Eternity; both are called boundless and eternal.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 23 / XXVII / XXVIII / VOL. 11. 24; lines 15385-15410 confidence: medium

Stability is naturally fixed but can sustain things in motion; because of its firmness and good effect, it holds the chiefest place.

Stability is fixed but sustains things in motion, creating a paired contrast between fixedness and motion.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 5 / TO ASCLEPIUS 67 / COMMENTAKY / TO ASCLEPIUS 69; lines 3311-3405 confidence: medium

The Reason of things holds and compacts all together as a Stock or Pillar of Immobility; its opposite is the Separator or Divider, and the two form the Cross of Manifestation, resolving the Sphere of Sameness.

The Reason that holds and compacts all together is paired with the Separator or Divider, and the two form the Cross of Manifestation.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 6 / THE SACRED SERMON 83 / CORPUS HEEMETTCUM IV. (V.) / THE CUP OR MONAD; lines 3906-4055 confidence: high

Hermes says Tat cannot love his Self unless he first hates his Body; one cannot give oneself to both perishing and divine things, since Body and Bodiless are twain and one must choose.

Hermes explicitly contrasts Body and Bodiless, perishing and divine things, and says the two cannot be embraced together.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXIII / VOL. II. 23 / XXVII / XXVIII; lines 15185-15364 confidence: high

Among things being born 'there's nothing stable, nothing fixed, nothing immoveable'; God alone is immovable, full, and perfect.

The passage contrasts moving, born things with immovable God, and stable Eternity with mobile circular Time whose motion is recalled into Eternity.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXIII / VOL. II. 23 / XXVII / XXVIII; lines 15366-15383 confidence: medium

Stability in God’s vastness is described as “motion motionless,” and His law is exempt from change.

The main text pairs motion with motionlessness and stability, while the note explicitly frames the passage as at-oning paired opposites such as same/other and Self/not-Self.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXVIII / VOL. 11. 24 / XXXII / XXXIII; lines 15548-15617 confidence: medium

If any extra-cosmic space exists, the speaker says it is filled by Him with intelligible things of like nature to His divinity, just as the sensible cosmos is filled with bodies and animals.

The passage distinguishes a hypothetical extra-cosmic intelligible fullness associated with divinity from the sensible cosmos filled with bodies and animals.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXII / XXXIII / XXXIV / XXXVI; lines 15753-15794 confidence: high

Heaven, earth, and elements are named; heaven is described as changing through moist, dry, cold, hot, clear, and dull states within one kind of heaven.

Heaven is described through paired states such as moist/dry, cold/hot, clear/dull, while air is described through stoppings and flowings.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXIII / XXXIV / XXXVI / XXXVII; lines 15796-15913 confidence: high

They combine this art with power from cosmic nature, evoke daimonic or angelic souls, attach them to sacred images and mysteries, and thereby give statues powers to do good and the reverse.

Animated statues can do good and the reverse; Isis blesses when propitious and injures when wrathful; terrene and cosmic gods are composed of two natures and easily enraged.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXVI / XXXVII / XXXVIII / XXXIX; lines 15957-16050 confidence: medium

Fate and Necessity are mutually bound; Fate gives birth to beginnings, and Necessity compels ends from those beginnings.

Fate and Necessity are described as a bound pair, with one giving beginnings and the other compelling ends.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXVIII / XXXIX / THE PEKFECT SERMON 387 / COMMENTARY; lines 16193-16344 confidence: medium

The commentary cites: 'Egypt is the image of the Heaven' and 'This land of ours is shrine of the whole world'; it also says the weighing of the merit of the soul is strongly Egyptian, along with image and animal cult.

The passage cites the statement that Egypt is the image of Heaven and that the land is the shrine of the whole world.
read in the book →
Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXVIII / XXXIX / THE PEKFECT SERMON 387 / COMMENTARY; lines 16346-16488 confidence: high

Spirit is Cosmic and individual life, ruler and instrument of the Will; Spirit and Matter are Positive/Negative and Masculine/Feminine energies; Spirit may be symbolized by Heaven and sensible Cosmos by Earth; Spirit as Divine Breath is called probably Egyptian.

Spirit and Matter are described as Positive and Negative, or Masculine and Feminine, energies of the Divine, with Spirit also symbolized by Heaven and the sensible Cosmos by Earth.
read in the book →

confucian

The Analects of Confucius THE CHINESE CLASSICS / IN FIVE VOLUMES / BOOK II. WEI CHANG. / BOOK III. PA YIH.; lines 424-450 confidence: high

The Master criticizes high station without generosity, ceremonies without reverence, and mourning without sorrow.

The passage contrasts high station with generosity, ceremonies with reverence, and mourning with sorrow, condemning the outward form when inward quality is absent.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius ACTERISTIC OF PERFECT VIRTUE: A / ABOUT THE WAYS OF HIS BROTHER. / CONFIX 'IAN ANALECTS / A CONVERSATION WITH TSZE-KUNG.; lines 9540-9749 confidence: medium

Chi Tsze-ch'ang asks why ornamental accomplishments are needed if a superior man has substantial qualities; Tsze-kung answers that four horses cannot overtake the tongue and compares ornament and substance through stripped animal hides.

Tsze-kung says ornament is as substance and substance as ornament, and contrasts adorned and stripped animal hides.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius ACTERISTIC OF PERFECT VIRTUE: A / ABOUT THE WAYS OF HIS BROTHER. / CONFIX 'IAN ANALECTS / A CONVERSATION WITH TSZE-KUNG.; lines 9540-9749 confidence: high

The Master says that loving a man and wishing him to live, then hating him and wishing him to die, and thus wishing both life and death for him, is a case of delusion.

The Master defines a delusion through wishing the same person to live and to die under alternating love and hatred.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CH. 14. THE VALUE TO A RULER / DISCOVERED ITSELF IN HIS GREATEST / CH. 19. FOUR DIFFERENT CLASSES / S. THE WORKS OF MENCIUS; lines 45665-45871 confidence: medium

One who rises at cockcrowing to practice virtue is a disciple of Shun; one who rises then to pursue gain is a disciple of Chih; the distinction is the thought of virtue versus gain.

Two early-rising figures are distinguished only by whether their intent is virtue or gain, aligning them with Shun or Chih.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius COMMENTARY OF THE PHILOSOPHER TSANG / THK GREAT LEARNING / THE DOCTRINE OF / THE MEAN; lines 19164-19268 confidence: medium

"Being without inclination to either side is called CHUNG; admitting of no change is called YUNG"; CHUNG is the correct course under heaven and YUNG the fixed principle regulating all under heaven.

CHUNG and YUNG are paired terms: one concerns non-inclination or correct course, the other no change or fixed principle; the title is also discussed through equilibrium and harmony.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius CONFUCIAN ANACECTS / ESSENTIAL VITIATES AXL SERVICES. / BOOK IV. LE JIN / MAN FOB THE VABIED CONDITIONS OF; lines 2702-2915 confidence: high

The Master says the superior man thinks of virtue and legal sanctions, while the small man thinks of comfort and favors.

The passage repeatedly opposes the superior man’s concern with virtue, law, and righteousness to the small or mean man’s concern with comfort, favors, and gain.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius MIND; SAGES AND OTHERS. IT / THE WORKS OF MENOTVS / THE WORKS OF MEXCIUS / CH. IS. MEN'S EXTREME WANT OF; lines 42549-42719 confidence: medium

"Some parts of the body are noble, and some ignoble; some great, and some small. The great must not be injured for the small, nor the noble for the ignoble."

The passage repeatedly contrasts noble and ignoble, great and small, mind and senses, and great men and little men according to which part they follow.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius NOT NECESSARILY REBELLION NOR / THE WORKS OF MENOIUS / THE WORKS OF MENOIUS / THE WORKS OF MENCITJS; lines 27166-27229 confidence: medium

Mencius's teaching on nourishing the passion-nature is said to explain his place among or near China's sages; the commentary describes human nature as composite, with moral-intellectual and active powers.

The passage distinguishes moral-intellectual powers from active powers and states that the former should govern while the latter should be developed and disciplined.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius SIMPLY A OHEEBFUL, EABNEST / IS PRACTICED NO / TO MEET APPROACHES TO HTM THOUGH / SI. THE GOOD FELLOWSHIP OF; lines 5656-5786 confidence: medium

The Master says, 'The superior man is satisfied and composed; the mean man is always full of distress.'

The Master explicitly contrasts the superior man as satisfied and composed with the mean man as full of distress.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE DOCTRINE OF / THE MEAN / THE DOCTRINE 01' THE MEAN / CHAPTER X. 1. Tsze-lu asked about energy.; lines 19784-19972 confidence: medium

Southern energy is described as forbearance and gentleness in teaching others and not revenging unreasonable conduct; the good man studies it.

Southern and northern energies are contrasted, and the superior man is described as standing in the middle without inclining to either side.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius / BOOK I. HSIO R / BOOK II. WEI CHANG / CONFUCIAN ANACECTS; lines 1193-1399 confidence: medium

The Master says renewed old knowledge enables teaching; the accomplished scholar is not a utensil; the superior man acts before speaking and is catholic rather than partisan; the mean man is the reverse.

The superior man and the mean man are paired as opposed moral types, with the superior man catholic and not partisan and the mean man partisan and not catholic.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENCHUS / CONFOUNDED WITE THE PHENOMENA / THE WORKS OF MKNCIU8 / CH. 6. EXPLANATION OF MEN-; lines 41561-41615 confidence: medium

"practice good, and it may be made to practice evil," with the result that under Wan and Woo the people loved good, while under Yew and Le they loved what was cruel.

The reported view says nature may practice good or evil and associates different rulers with people loving good or loving cruelty.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENCHUS / CONFOUNDED WITE THE PHENOMENA / THE WORKS OF MKNCIU8 / CH. 6. EXPLANATION OF MEN-; lines 41561-41615 confidence: medium

"Some say, 'The nature of some is good, and the nature of others is bad.'"

The passage supports the claim that some natures are good and others bad with examples of figures appearing under rulers or fathers of contrasting status.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENOIUS / CH. 14. GROUNDS OF TAKING AND / THE WORKS OF MEXCIUS / THE WORKS OF MEXCIUS; lines 44543-44712 confidence: medium

A prince's kingdom is said generally to come to ruin if the court lacks families attached to the laws and worthy counselors, and if there are no hostile states or external calamities; the note says counsel and foreign danger rouse the ruler.

The concluding contrast states that life springs from sorrow and calamity, while death springs from ease and pleasure; the preceding statecraft example links absence of pressure with ruin.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENOIUS / THE WORKS OF MENOIUS / THE WORKS OF MENCITJS / THE WORKS OV MENCIUS; lines 27413-27573 confidence: medium

Mencius rejects part of Kaou's position, says the will leads and is chief over the passion nature, says the passion nature pervades and animates the body, and advises maintaining the will while not doing violence to the passion nature.

The passage contrasts will and passion nature as chief and subordinate while also describing their reciprocal capacity to move one another.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENOTUS / CH. 9. THE DUTIES OF THE DIF- / THE WORKS OF MENCHUS / CONFOUNDED WITE THE PHENOMENA; lines 41263-41450 confidence: medium

Kaou says, "To enjoy food and delight in colors is nature," and adds that benevolence is internal while righteousness is external.

Kaou repeatedly distinguishes benevolence as internal and righteousness as external, while Mencius challenges the consistency of that distinction.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENOTVS / THE WORKS OF MEXCIUS / CH. IS. MEN'S EXTREME WANT OF / CH. 17. THE TRUE HONOR WHICH; lines 42851-42969 confidence: medium

“Benevolence subdues its opposite just as water subdues fire”; weak practice is compared to one cup of water against a wagonload of burning fuel.

The passage explicitly sets benevolence against its opposite and explains the relation through the opposed images of water and fire.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THK GREAT LEARNING / THE DOCTRINE OF / THE MEAN / THE DOCTRINE 01' THE MEAN; lines 19443-19625 confidence: medium

Chung-ni said that the superior man embodies the course of the Mean and the mean man acts contrary to it.

The passage contrasts the superior man, who embodies and maintains the Mean, with the mean man, who acts contrary to it and lacks caution.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius TO SPEAK, NOB L.AUGH, NOR TAKE. / A CONVERSATION WITH TSZE-LT). / A CONVERSATION WITH TSZE-KUNG. / ABLB MIXISTKKS: SEEX IN THE; lines 11845-12057 confidence: high

"The progress of the superior man is upwards; the progress of the mean man is downwards."

The passage explicitly contrasts the superior man's progress upward with the mean man's progress downward.
read in the book →
The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius U. THE WAY TO WARD OFF KE- / BOOK XVI. KE SHE / TO THE SUPERIOR MAX: VARIOUS / BOOK XVII. YANG HO; lines 14613-14806 confidence: high

Pi Hsi invites the Master; Tsze-lu objects by citing the Master's saying about not associating with evil and by saying Pi Hsi is in rebellion at Chung-mau.

Confucius uses images of a hard thing not made thin and a white thing not made black to answer concern about association with an evil or rebellious man.
read in the book →
The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) APPENDIX, TO BOCK UL / DEGREES, / SELF. / BOOK IV. THE YUEH LING; lines 12152-12307 confidence: high

Prisoners receive leniency and more food; pregnant mares and stallions are regulated; at the longest day, darkness/decay and brightness/growth struggle, and superior men and magistrates maintain restraint, fasting, quiet, and avoidance of punishments or rash action.

At the longest day, darkness and decay are said to struggle with brightness and growth, while tendencies to death and life are divided; conduct is adjusted to allow the former influence to develop.
read in the book →
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 15830-15971 confidence: high

When the Grand Course was pursued, public and common spirit ruled all under heaven; men of talent, virtue, and ability were chosen, and sincerity and harmony were cultivated.

The passage explicitly contrasts the Grand Course/Grand Union with the later Small Tranquillity, opposing public common spirit to family inheritance, private advantage, fortification, and social regulation by propriety.
read in the book →
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 16493-16624 confidence: high

Man is described as the product of Heaven and Earth, dual natural forces, animal and intelligent souls, and the finest subtle matter of the five elements.

Man is said to arise from Heaven and Earth and the interaction of dual forces, while Heaven and Earth govern light/strong and dark/weaker forces.
read in the book →
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 16627-16759 confidence: high

Sages making rules ground them in Heaven and Earth, the two forces, four seasons, sun and stars, moon, spirits breathing in nature, five elements, propriety and righteousness, human feelings, and the four intelligent creatures; these provide origins, measures, instruments, and fields for ordered action.

The passage states that the two forces of nature are the commencement of all and that their character and tendencies can be observed.
read in the book →
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 16762-16873 confidence: high

The Grand Unity separates and becomes heaven and earth, then revolves and becomes the dual force in nature.

The passage describes separation into heaven and earth and transformation into the dual force in nature.
read in the book →
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 17308-17456 confidence: medium

Confucius said, 'Ceremonial usages should be most carefully considered'; the note links this to proportioning rites and maintaining relations between many and few usages.

The text contrasts multitude and paucity, outward and inward attention, and excess and deficiency, then recommends due relative proportion.
read in the book →
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 17746-17868 confidence: high

The passage links east/west appearances and the distribution of darkness and light in nature with the positions corresponding to husband and wife.

Darkness/light and east/west arrangements are correlated with husband and wife, and ruler/wife actions are paired with reciprocal ceremonies and music.
read in the book →
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 17987-18128 confidence: high

Spring feasting and vernal sacrifice have music, while autumnal feeding and sacrifice do not; drinking/eating and music/no music are explained through developing and receding influences.

Drinking/eating, music/ceremony, development/recession, and expansion/contraction are paired, and their harmony is said to allow full development.
read in the book →
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 18273-18415 confidence: medium

The great Shé altar is open to hoarfrost, dew, wind, rain, and heaven-earth influences; a perished state's Shé altar is roofed; the Po altar has a north wall opening for dim cold moonlight.

The passage contrasts earth as support and source of resources with heaven as giver of brilliant signs and rules, and it also uses north/south and cold/warm altar orientations.
read in the book →
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. YwuEH LING. / Book V. 3ANG-3ZE WAN. / FY FD / Book VII. Li Yun.; lines 1235-1282 confidence: medium

The title Li Yun is translated as “The Conveyance of Rites”; Kang Hsiian says it records how the five Tis and three Kings changed rites and how Yin and Yang produced them by revolutions.

The passage reports that Yin and Yang, described as the twofold movement and operation of nature, produced rites by their revolutions.
read in the book →
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 V. THE QUESTIONS OF 3ANG-3ZE1 / SECT, II. THE KIAO THEH SANG. A353 / THE PATTERN OF THE FAMILY14 / SECT..1. THE NEI 3EH. 455.; lines 19549-19679 confidence: medium

Men and women are separated in wells, bathing-houses, mats, borrowing, garments, speech between inside and outside, night movement with a light, female face covering, and right-left road positions.

The passage repeatedly separates male and female spaces and actions and assigns men to the right side and women to the left side on the road.
read in the book →
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 V. THE QUESTIONS OF 3ANG-3ZE1 / SECT, II. THE KIAO THEH SANG. A353 / THE PATTERN OF THE FAMILY14 / SECT..1. THE NEI 3EH. 455.; lines 20116-20245 confidence: medium

Propriety begins with husband-wife relations; the mansion distinguishes exterior and interior parts, men and women occupy separate zones, and strong doors are guarded by a porter and eunuch.

The household is explicitly divided into exterior male and interior female spaces, reinforced by guarded doors and separate personal objects.
read in the book →
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 XIV. TA Kwan. / Book XV. SHAo f. / BOOK AVI HstO AL / BOOK XOVil. Yo. AG; lines 1619-1686 confidence: medium

Kv Hst admired passages in the Yo Ki and found in them germs of views on humanity and on the interaction of principle and passion, reason and force, in Providence.

Kv Hst is said to find views concerning the action and interaction of principle and passion, reason and force, in the economy of Providence.
read in the book →
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 4201-4326 confidence: medium

External undertakings are assigned to odd days and internal undertakings to even days; divined days are classed as distant or near, with distant days preferred for mourning and near days for festive matters; notes relate odd/even days to yang/yin and explain the mourning/festive preference.

External and internal undertakings are assigned to odd and even days, and the note identifies these as strong/yang and weak/yin categories.
read in the book →
The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) BOOK XOVil. Yo. AG / Book XVIII. 3A At. / Book XIX. SAnG TA Ki. / Book XX. XT FA.; lines 1745-1828 confidence: medium

A conversation between Confucius and 34i Wo describes man as including Kwei, the animal soul that moulders below into dust with bones and flesh, and Shan, the intelligent soul or spirit that issues forth at death and appears on high in brightness.

The Kwei and Shan are distinguished as animal soul and intelligent soul; one moulders below into dust, while the other issues forth at death and appears on high.
read in the book →
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 XXXVI. SHAN f. / Book XXXVIII. Zt HsIna. / Book XL. Kwan f. / Book XLI. Hwan f.; lines 2585-2619 confidence: high

The king-and-queen material is said to bear on marriage by mystically setting wedded union as analogous to heaven and earth, sun and moon, and masculine and feminine energies of nature, with these responding to the conduct of the human parties.

The passage explicitly analogizes marriage union to paired relations of heaven and earth, sun and moon, and masculine and feminine energies of nature.
read in the book →
The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) SELF. / BOOK IV. THE YUEH LING / SUPPLEMENTARY SECTION. / Part TL; lines 13368-13525 confidence: medium

At the shortest day, darkness/decay struggles with brightness/growth; superior men practice fasting, retirement, restraint, and quiet waiting.

At the shortest day, the principle of darkness and decay is said to struggle with the principle of brightness and growth.
read in the book →
The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1 / SECT, II. THE KIAO THEH SANG. A353; lines 18783-18930 confidence: high

Tripods and meat-stands are odd in number; tall dishes of wood and bamboo are even; the yellow-eyed vase is most valued, contains spirit with fragrant herbs, and is linked with yellow earth, center, and pure bright energy.

Odd and even numbers of vessels are tied to developing and receding influences, and a note associates animal-victim vessels with Yang and vegetable-product dishes with Yin.
read in the book →
The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1 / SECT, II. THE KIAO THEH SANG. A353; lines 18933-19059 confidence: high

The gentleman goes in person to meet the bride; the man takes initiative, not the woman, and this is related to strong/weak, heaven/earth, and ruler/subject precedence.

The passage orders the relation of man and woman through paired hierarchies: strong and weak, heaven and earth, ruler and subject, and bright/developing and receding influences.
read in the book →
The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) SUPPLEMENTARY SECTION. / Part TL / BOOK V. THE QUESTIONS OF 3ANG-3ZE1 / SECT, II. THE KIAO THEH SANG. A353; lines 19061-19194 confidence: high

The passage says the intelligent spirit returns to heaven, body and animal soul return to earth, and sacrifice seeks the deceased in unseen darkness and the bright region; Yin first seeks in the bright region and A’au first in the dark.

The passage divides intelligent spirit, body, and animal soul between heaven and earth, distinguishes unseen darkness from the bright region above, and pairs dark/receding with bright/active influences.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XI. YU 3A0 / PLAN OF THE HALL OF DISTINCTION. / BOOK XII. MING THANG WEI / BOOK XIII. SANG FU HSIAO Al; lines 1688-1842 confidence: medium

The passage names bamboo and eleococca-wood staffs; the note says the bamboo staff for a father symbolized heaven, the square-ended staff for a mother symbolized earth, and the passage also appears in I Li XXXII, 5.

The note explains the round bamboo staff for a father as symbolizing heaven and the square-ended staff for a mother as symbolizing earth.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XV. SHAO f / THE GREATER RECORD OF MOURNING RITES. / BOOK XX. Al FA / BOOK XXI. At fi; lines 8689-8812 confidence: high

Sun and moon sacrifices are differentiated by altar and hollow, east and west, gloom and brightness, high and low, and alternating darkness and light that produce harmony.

The sun and moon are contrasted through altar and hollow, east and west, brightness and gloom, high and low, forthcoming and withdrawing, and alternating darkness and light.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XV. SHAO f / THE GREATER RECORD OF MOURNING RITES. / BOOK XX. Al FA / BOOK XXI. At fi; lines 8815-8949 confidence: high

Wo asks about kwei and shan; the Master identifies shan with the intelligent spirit, kwei with the animal soul, and speaks of their union.

The passage distinguishes kwei as the animal soul returning to the ground and shan as the intelligent spirit displayed above, while also speaking of their union.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XX. Al FA / BOOK XXI. At fi / BOOK XXIV. AI KUNG WAN / BOOK XXV. KUNG-NI YEN KU; lines 10861-10993 confidence: medium

The Master contrasts government ordered by ceremony with disorder when ceremony is neglected, using examples of honour-corners, east steps, mat ends, chariot sides, ordered walking and standing, and ancient social distinctions.

The passage lists paired social distinctions and spatial distinctions, then states that neglecting such order produces confusion.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XX. Al FA / BOOK XXI. At fi / BOOK XXIV. AI KUNG WAN / BOOK XXV. KUNG-NI YEN KU; lines 10861-10993 confidence: medium

Confucius explains the five extreme points through a progression from mind to poetry, ceremony, music, and sorrow; sorrow and joy produce each other, and the points are beyond ordinary seeing and hearing.

Confucius explicitly states that sorrow and joy produce each other within the discussion of the five extreme points.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXIV. AI KUNG WAN / BOOK XXV. KUNG-NI YEN KU / BOOK XXVII. FANG At / BOOK XXVIII. AUNG YUNG; lines 11784-11926 confidence: medium

Shun is called grandly wise for questioning others, studying their words, concealing the bad, displaying the good, determining the mean between two extremes, and using it in government.

Shun is said to lay hold of two extremes, determine the mean between them, and use it in governing the people.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXIV. AI KUNG WAN / BOOK XXV. KUNG-NI YEN KU / BOOK XXVII. FANG At / BOOK XXVIII. AUNG YUNG; lines 11928-12059 confidence: medium

3ze-l0’ asks about fortitude; the Master contrasts South and North fortitude, describes forbearance and martial bravery, and presents the superior man as firm, harmonious, and standing in the middle.

The Master contrasts South and North as two kinds of fortitude or bravery and then describes the superior man as standing in the middle without inclining to either side.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXIV. AI KUNG WAN / BOOK XXV. KUNG-NI YEN KU / BOOK XXVII. FANG At / BOOK XXVIII. AUNG YUNG; lines 12558-12671 confidence: medium

The perfect person completes himself and other beings; self-completion shows virtue, completion of other beings shows wisdom, and the external and internal are united.

The possessor of perfection becomes co-equal with earth and heaven, while the passage also describes the union of external and internal.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXV. KUNG-NI YEN KU / BOOK XXVII. FANG At / BOOK XXVIII. AUNG YUNG / BOOK XXIX. PIAO At; lines 12991-13151 confidence: medium

“Humanity is the right hand; pursuing the right path is the left”; the section relates humanity, righteousness, love, and honour.

Humanity is compared to the right hand and pursuing the right path to the left; the passage contrasts differing measures of humanity and righteousness.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXV. KUNG-NI YEN KU / BOOK XXVII. FANG At / BOOK XXVIII. AUNG YUNG / BOOK XXIX. PIAO At; lines 13464-13596 confidence: high

Fatherly and motherly treatment of sons are contrasted as honour and affection; water, fire, ground, Heaven, conferred nature, and departed manes are also assigned affection-without-honour or honour-without-affection.

The passage repeatedly contrasts affection and honour through parents, elements, Heaven, ground, nature, manes, and dynastic treatment of the people.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXXIX. TA HSIO / THE GREAT LEARNING? / BOOK XL. KWAN ? / BOOK XLI. HWAN I; lines 16923-17055 confidence: high

The people learn lessons for men from the son of Heaven and women’s obedience from the queen; masculine energies are linked with external administration and feminine receptivities with internal family regulation, producing complete virtue.

The son of Heaven and queen are mapped onto masculine and feminine functions, external and internal rule, and sun and moon interdependence.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXXIX. TA HSIO / THE GREAT LEARNING? / BOOK XL. KWAN ? / BOOK XLI. HWAN I; lines 17058-17184 confidence: high

The principal guest and host represent heaven and earth; attendants represent contracting and expanding natural forces; three guest heads represent the three luminaries; thrice-yielded precedence represents the moon’s three invisible days; four-sided seating represents the four seasons.

Ritual positions and actions are explicitly mapped to heaven and earth, natural forces, three luminaries, the moon’s invisible days, four seasons, and directional winds.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXXIX. TA HSIO / THE GREAT LEARNING? / BOOK XL. KWAN ? / BOOK XLI. HWAN I; lines 17317-17440 confidence: high

The principal guest represents heaven; the host represents earth; attendants represent sun and moon; the three head guests represent the three great luminaries.

The passage explicitly assigns heaven to the principal guest, earth to the host, sun and moon to attendants, and three great luminaries to the three head guests, then says the whole represents principles of government and instruction.
read in the book →
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 4005-4132 confidence: high

Music aims at similarity and union; ceremony at difference and distinction. These produce affection, respect, rank degrees, moral distinction, impartial government, benevolence, and righteousness.

Music and ceremony are paired as inner/outer, union/distinction, affection/respect, and stillness/elegance.
read in the book →
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 4134-4258 confidence: medium

Grand music has the harmony between heaven and earth; grand ceremonies have the gradation between heaven and earth; visible ceremonies and music correspond with invisible spiritual agencies.

The passage repeatedly pairs heaven and earth and says music echoes their harmony while ceremonies reflect their ordered distinctions.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) PLAN OF THE HALL OF DISTINCTION. / BOOK XII. MING THANG WEI / BOOK XIII. SANG FU HSIAO Al / BOOK XV. SHAO f; lines 4261-4392 confidence: medium

Music seeks harmony, follows heaven, and shows expansive influence; ceremonies seek distinction, follow earth, and show retractive influence; sages made music in response to heaven and ceremonies in correspondence with earth.

The passage repeatedly pairs heaven with music and earth with ceremonies, and attributes the framing of these practices to sages.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) PLAN OF THE HALL OF DISTINCTION. / BOOK XII. MING THANG WEI / BOOK XIII. SANG FU HSIAO Al / BOOK XV. SHAO f; lines 4261-4392 confidence: medium

Earth's influence ascends and heaven's descends; their contact produces mutual action, while thunder, wind, rain, seasons, sun, and moon animate change and growth; music indicates this harmony.

Earth and heaven are described as mutually acting through ascending and descending influences, while thunder, wind, rain, seasons, sun, and moon support change and growth.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) PLAN OF THE HALL OF DISTINCTION. / BOOK XII. MING THANG WEI / BOOK XIII. SANG FU HSIAO Al / BOOK XV. SHAO f; lines 4261-4392 confidence: medium

If natural processes occur out of season there is no vigorous life, and if males and females are not distinguished disorder arises.

The passage states that without proper seasonal timing there is no vigorous life, and without male-female distinction disorder arises.
read in the book →
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 4394-4521 confidence: high

Ancient kings found music in human feelings and nature, measured and adapted it to ceremonies, and used it to express life-producing energy in balanced Yang and Yin phases.

The passage describes music as expressing life-producing energy in Yang and Yin phases, each avoiding destructive extremes and blending harmoniously in minds and conduct.
read in the book →
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 4790-4942 confidence: medium

Old music is orderly and harmonious; performers move together, instruments await the drum, the drum begins the music, cymbals end it, and the result is cultivation, family regulation, and peace.

The passage repeatedly contrasts ancient music with new music, true music with mere sound, virtuous airs with vile airs, and ordered hierarchy with social confusion.
read in the book →
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 5081-5208 confidence: high

A superior man says ceremonies and music should never be neglected; mastered music regulates heart and mind, producing joy, repose, and heaven-like or spirit-like action.

The passage explicitly distinguishes music as interior and ceremonies as exterior, linking them with harmony, propriety, heart regulation, bodily conduct, pleasure, and repose.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) THE GREAT LEARNING? / BOOK XL. KWAN ? / BOOK XLI. HWAN I / BOOK XLVI. SANG FU SZE XIH; lines 18162-18305 confidence: medium

Ceremonial usages are said to embody heaven and earth, take laws from the four seasons, imitate contracting and developing movements in nature, and conform to human feelings.

The passage uses contracting and developing movements in nature as the source for keeping felicitous and unfortunate usages distinct.
read in the book →
The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) THE GREATER RECORD OF MOURNING RITES. / BOOK XX. Al FA / BOOK XXI. At fi / BOOK XXIV. AI KUNG WAN; lines 10420-10541 confidence: medium

Confucius says that without the united action of heaven and earth the world of things would not grow, and that through the grand rite of marriage human generations continue through myriads of ages.

Confucius says the world grows through the united action of heaven and earth and immediately connects this to the marriage rite continuing human generations.
read in the book →
The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) XIV PREFACE. / PREFACE. XV / XVI PREFACE.; lines 195-231 confidence: medium

The eight trigrams are increased to sixty-four hexagrams; whole and divided lines are used as bases to form binograms, trigrams, and later figures, with the number of figures doubling through the process.

The passage explicitly presents two primary forms, a whole line and a divided line, as the bases from which the figures are generated.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 13878-14039 confidence: medium

The trigrams of sky above and marsh waters below form Li; the superior man discriminates high and low and settles the people's aims; early line statements mention treading an accustomed path and a quiet solitary man holding the due mean.

Sky above marsh is used to ground the superior man's discrimination between high and low, and the commentary adds that community order depends on members keeping their places and duties.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 13878-14039 confidence: medium

Heaven and earth in communication form Thai; the sage sovereign fashions and completes regulations after their courses to benefit the people; advance is linked to the emblem of grass pulled up.

The sage sovereign fashions regulations after the courses of heaven and earth in order to benefit the people.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 14042-14216 confidence: high

“heaven and earth, not in intercommunication, form Phi”; the superior man restrains virtue, avoids calamities, and receives no emolument-glory.

Phi is formed by heaven and earth not intercommunicating, and the passage repeatedly describes distress, obstruction, and the interruption of communication.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 14042-14216 confidence: high

“heaven and ... fire above it form Ta Yu”; the superior man “represses what is evil and gives distinction to what is good” in sympathy with Heaven-conferred nature.

In Ta Yu the superior man represses evil and gives distinction to good in sympathy with Heaven-conferred nature.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 14218-14349 confidence: high

Earth and a mountain in its midst form Khien; the superior man diminishes excess, increases deficiency, and brings about equality according to the case.

The superior man diminishes what is excessive and increases what is defective; a later note contrasts many yin lines as human desires with one yang line as heavenly principle.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. .; lines 15036-15235 confidence: high

The line explanations mention white grass mats, old-young spouse pairings, weak and upward-curving beams, a decayed willow producing flowers, and bold wading through a stream.

The text emphasizes paired contrasts: old husband with young wife, old wife with young husband, strong and weak lines, and repeated or doubled images such as repeated Khan and repeated brightness.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX II. / HEX. . / SN SS / HEX, .; lines 17212-17371 confidence: high

A note explains LXIII as water and fire together, with fire under water; each element occupies its proper place and their interaction is beneficial, though the commentator says the application is unclear.

LXIII and LXIV contrast arrangements of fire and water: in one, the elements occupy proper places and interact beneficially; in the other, they cannot act on each other and may represent unregulated affairs.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281; lines 18779-18906 confidence: high

Chien is the symbol of heaven and strength, showing easy natural action; the earth-symbol Khwan is associated with docility, receptivity, and operation.

The passage sets Chien/heaven/strength and Khwan/earth/docility as complementary symbolic principles and links them to life-giving order and rulership.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281; lines 19048-19186 confidence: high

Yang trigrams contain more Yin lines and Yin trigrams more Yang lines; Yang lines are odd and Yin lines even; Yang trigrams have one ruler and two subjects, while Yin trigrams have two rulers and one subject.

The passage repeatedly pairs opposites or complements: Yang/Yin, ruler/subject configurations, sun/moon, cold/heat, and contraction/expansion.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH, III, INTRODUCTION. 31 / CH. UT. INTRODUCTION. 5 / CH. IIT, INTRODUCTION. / CH. IIE. INTRODUCTION, 4!; lines 2756-2848 confidence: high

“Odd numbers gave strong or undivided lines, and even numbers gave the weak or divided.”

Odd numbers are said to give strong or undivided lines, while even numbers give weak or divided lines.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH, III. INTRODUCTION. 55 / PLATE I. / TEXT. SECTION T. / SECT. I. THE KHWAN HEXAGRAM. 59; lines 3783-3871 confidence: medium

The commentary states that the dragon in the sixth line goes beyond proper limits; the ruling-sage should relax, and constant force, like a bow always drawn, gives occasion for repentance and abasement.

The commentary contrasts force with submission and haughtiness with humility, and warns that going beyond proper limits brings repentance.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. 1. INTRODUCTION. 3 / CH. I, INTRODUCTION. 5 / CH. 11, INTRODUCTION. 9 / CHAPTER II.; lines 1155-1301 confidence: high

Another account says the Great Extreme produced two Elementary Forms, which produced four Emblematic Symbols, which produced eight Trigrams; the eight Trigrams determined good and evil issues and the great business of life followed.

The Great Extreme produces two Elementary Forms, then four Emblematic Symbols, then eight Trigrams.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. 1. INTRODUCTION. 3 / CH. I, INTRODUCTION. 5 / CH. 11, INTRODUCTION. 9 / CHAPTER II.; lines 1304-1437 confidence: high

The passage says the two elementary Forms are a whole line and a divided line; these form four Symbols and then eight Trigrams by being placed over themselves and one another.

The passage presents the whole and divided lines as elementary Forms whose repeated combination yields four Symbols, eight Trigrams, and sixty-four Hexagrams.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. 1. INTRODUCTION. 3 / CH. I, INTRODUCTION. 5 / CH. 11, INTRODUCTION. 9 / CHAPTER II.; lines 1304-1437 confidence: medium

The writer questions the meaning of the Great Extreme, reports Hsi’s circular representation from Kau, notes Hsi’s warning that it did not come from Fuhsi, and concludes the circular model fails to explain the whole and divided lines.

The Great Extreme is said to produce the two elementary Forms, a whole line and a divided line, though the author questions the explanation and rejects a circular representation.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. 1. INTRODUCTION. 3 / CH. I, INTRODUCTION. 5 / CH. 11, INTRODUCTION. 9 / CHAPTER II.; lines 1440-1595 confidence: high

The markings are small circles divided into dark and light; odd numbers are light, even numbers dark, and the distinction becomes Yin and Yang, moon-like and sun-like.

The passage repeatedly orders signs by paired oppositions: dark/light, even/odd, Yin/Yang, moon/sun, divided/whole, weak/strong, obey/command.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. 1. INTRODUCTION. 3 / CH. I, INTRODUCTION. 5 / CH. 11, INTRODUCTION. 9 / CHAPTER II.; lines 1440-1595 confidence: high

Lines 1 and 4, 2 and 5, and 3 and 6 correlate; perfect correlation requires different line qualities, and a fifth-line ruler or commander with a second-line minister or officer is beneficial.

The fifth-line subject may be sovereign or commander, the second-line subject minister or officer, and their properly correlated mutual action is beneficial and successful.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. I. INTRODUCTION. 19 / CH. II, INTRODUCTION. 21 / CH. III. INTRODUCTION. 29 / CH, III, INTRODUCTION. 31; lines 2223-2382 confidence: medium

Regis criticizes the fifth Appendix as a mere enumeration of things called Yang or Yin; the translator questions Confucian authorship and calls Confucius a great moral philosopher and teacher.

The passage reports a criticized enumeration of things divided into Yang and Yin and separately notes the absence of the names Yin and Yang in the first Appendix.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. I. INTRODUCTION. 19 / CH. II, INTRODUCTION. 21 / CH. III. INTRODUCTION. 29 / CH, III, INTRODUCTION. 31; lines 2385-2425 confidence: medium

The Appendix explains Ta Yu through the weak line in the place of honor, strong lines responding above and below, trigram attributes of strength, vigour, elegance, and brightness, and response to heaven at proper times.

Weak and strong lines respond to one another, and the ruling line responds to the symbol of heaven with actions at proper times.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. I. INTRODUCTION. 19 / CH. II, INTRODUCTION. 21 / CH. III. INTRODUCTION. 29 / CH, III, INTRODUCTION. 31; lines 2385-2425 confidence: medium

Kwei is defined as the human spirit disembodied, shan as spirits whose seat is in heaven, and the binomial is translated as spiritual beings or spiritual agents.

Kwei is defined as a disembodied human spirit, while shan refers to spirits whose seat is in heaven.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. II, INTRODUCTION. 21 / CH. III. INTRODUCTION. 29 / CH, III, INTRODUCTION. 31 / CH. UT. INTRODUCTION. 5; lines 2428-2576 confidence: high

A reply explains that speaking of heaven and earth gives the result generally, while ascribing it to Kwei-shan represents effective interaction as if personal agency brought it about.

The passage treats heaven and earth as interacting cosmic terms whose changing phenomena and effective interaction are central to making and transformation.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. II, INTRODUCTION. 21 / CH. III. INTRODUCTION. 29 / CH, III, INTRODUCTION. 31 / CH. UT. INTRODUCTION. 5; lines 2578-2629 confidence: medium

“It is the symbol of ‘change,’ and is formed from the character for ‘the sun’ placed over that for ‘the moon!’”

The passage presents Yi as change and explains change through the alternation of sun and moon.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. IIE. INTRODUCTION, 4! / CH. III. INTRODUCTION. 43 / CH. III. INTRODUCTION. 45 / CH. III. INTRODUCTION. 47; lines 3039-3170 confidence: high

The great man is described as harmonized with heaven and earth, sun and moon, four seasons, fortune and calamity, Heaven, humans, and spiritual agents.

The great man is defined by harmony with heaven and earth, sun and moon, seasons, Heaven, and spiritual agents.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. IIE. INTRODUCTION, 4! / CH. III. INTRODUCTION. 43 / CH. III. INTRODUCTION. 45 / CH. III. INTRODUCTION. 47; lines 3039-3170 confidence: medium

Paragraph 14 identifies Hien/Kien with heaven and father, Khwain/Khwan with earth and mother, and six other trigrams as oldest, second, and youngest sons and daughters through successive applications.

Heaven and earth trigrams are styled father and mother, and the other six trigrams are styled sons and daughters.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. IIE. INTRODUCTION, 4! / CH. III. INTRODUCTION. 43 / CH. III. INTRODUCTION. 45 / CH. III. INTRODUCTION. 47; lines 3172-3239 confidence: medium

The passage says the section does not treat the genesis of the other six trigrams by union of the two; Khien and Khwan vary by interaction; the other trigrams are not produced by marriage-union but by application or seeking of one to the other.

Khien and Khwan are described as two trigrams that vary their forms through interaction, and the passage also mentions yang and yin classifications among the child trigrams.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. III. INTRODUCTION. 29 / CH, III, INTRODUCTION. 31 / CH. UT. INTRODUCTION. 5 / CH. IIT, INTRODUCTION.; lines 2632-2753 confidence: high

The passage says the Yi has a system of lineal figures made by divinatory manipulation apart from sentences or oracles by King Wan or his son; it defines change as production and reproduction and says strong and weak lines push one another out.

The passage describes strong and weak lines within the figures pushing each other out and links lineal changes with changes in external phenomena.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. III. INTRODUCTION. 29 / CH, III, INTRODUCTION. 31 / CH. UT. INTRODUCTION. 5 / CH. IIT, INTRODUCTION.; lines 2632-2753 confidence: high

“The Yi was made on a principle of accordance with heaven and earth” and shows “the course (of things) in heaven and earth.”

The Yi is said to accord with heaven and earth and to show the course of things in heaven and earth.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. III. INTRODUCTION. 43 / CH. III. INTRODUCTION. 45 / CH. III. INTRODUCTION. 47 / CH. III. INTRODUCTION. 51; lines 3242-3359 confidence: medium

The tenth paragraph begins: When we speak of Spirit, we mean the subtle presence and operation of God with all things; this is illustrated by the six children or minor trigrams: water and fire, thunder and wind, mountains and collections of water.

Spirit's operation is illustrated through paired or grouped minor-trigram images: water and fire, thunder and wind, mountains and collections of water.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. III. INTRODUCTION. 45 / CH. III. INTRODUCTION. 47 / CH. III. INTRODUCTION. 51 / CH, III. INTRODUCTION. 55; lines 3429-3462 confidence: medium

“affairs is a topic never long absent from the writer’s mind. He is firmly persuaded that ‘the fashion of the world passeth away.’ Union is sure to give place to separation, and by and by that separation will issue in re-union.”

The passage explicitly states a recurring movement from union to separation and later back to re-union.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. III. INTRODUCTION. 45 / CH. III. INTRODUCTION. 47 / CH. III. INTRODUCTION. 51 / CH, III. INTRODUCTION. 55; lines 3429-3462 confidence: medium

The passage identifies the seventh appendix as Kwa Awan, a treatise on lineal figures taken promiscuously and grouped by approximation or opposition in meaning rather than by sequence.

The appendix’s lineal figures are said to be grouped by approximation or opposition in meaning rather than by sequence.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. III. INTRODUCTION. 51 / CH, III. INTRODUCTION. 55 / PLATE I. / TEXT. SECTION T.; lines 3698-3780 confidence: high

Editorial note: each hexagram consists of two trigrams, lower inner and upper outer; lines are counted from the lowest to the topmost.

The editorial explanation contrasts whole and divided lines as strong and weak, yang and yin, marked by nine and six; it also distinguishes inner and outer trigrams.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. IIT, INTRODUCTION. / CH. IIE. INTRODUCTION, 4! / CH. III. INTRODUCTION. 43 / CH. III. INTRODUCTION. 45; lines 2944-3036 confidence: high

Kwei is glossed as animal soul or nature, shan as intellectual soul, and their union as constituting the living rational man; Legge translates them as anima and animus.

The passage presents kwei/shan, animal/intellectual soul, odd/even numbers, and heaven/earth as paired terms organizing human and cosmological explanation.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CH. UT. INTRODUCTION. 5 / CH. IIT, INTRODUCTION. / CH. IIE. INTRODUCTION, 4! / CH. III. INTRODUCTION. 43; lines 2851-2941 confidence: high

A quoted appendix passage says sages made the Yi so its figures conformed to underlying principles and Heaven's ordinances; it maps heaven to yin-yang, earth to hard-soft, man to benevolence-righteousness, and says each trigram contains the three Powers and becomes six lines when repeated.

The passage presents yin-yang, hard-soft, benevolence-righteousness, bright-dark, active-inactive, masculine-feminine, and hot-cold as paired categories or analogues.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP, 2, APPENDIX IV. 409 / CHAP. 2. APPENDIX IV. 4II / CHAP. 3. APPENDIX IV. 413 / CHAP. 5. APPENDIX IV. 415; lines 20177-20264 confidence: high

“the due blending of the strong and active with the weak and passive” in the model of heaven, with movement regulated so there is neither excess nor deficiency.

A comment in the passage describes heaven’s model as a due blending of strong/active with weak/passive and regulation without excess or deficiency.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP, 2, APPENDIX IV. 421 / CHAP, 2. APPENDIX V. 423 / CHAP. 5. APPENDIX V. 425 / CHAP. 6. APPENDIX V. 427; lines 20679-20764 confidence: medium

Spirit is defined as subtle divine presence and operation with all things; thunder, wind, fire, lake or marsh, water, and Kan are described by their effects, and their cooperation or interchange enables change, transformation, and completion of all things.

Water and fire contribute together to one object; thunder and wind are not contrary; mountains and collections of water interchange influences.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP, 2. APPENDIX V. 423 / CHAP. 5. APPENDIX V. 425 / CHAP. 6. APPENDIX V. 427 / CHAP. 10. APPENDIX V. 429; lines 20767-20850 confidence: high

Ahien is heaven/father and Khwan is earth/mother; the other trigrams are explained through applications that produce male or female lines and receive son or daughter appellations by birth order.

Ahien is linked to heaven and father, Khwan to earth and mother, and the subsidiary trigrams are explained through male or female lines arising from their applications.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP, 5. APPENDIX III. 39! / APPENDIX IV. / CHAP, 2, APPENDIX IV. 409 / CHAP. 2. APPENDIX IV. 4II; lines 19995-20076 confidence: medium

Fourth-line explanation: the figure seems to leap up while still in the deep; the Master says he has no permanent place above or below, may advance or recede, does not leave his fellows, and advances only at the proper time.

The explanations repeatedly contrast above and below, heaven and earth, and later editorial notes contrast yang and yin line positions.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 10. APPENDIX V. 429 / CHAP. 11, APPENDIX V. 431 / SECT. II, APPENDIX VI. 437 / SECT, II. APPENDIX VI. 439; lines 21151-21315 confidence: high

Appendix VII is introduced as a treatise on hexagrams taken promiscuously according to opposition or diversity of meaning; it is said to be in rhyme.

Appendix VII is explicitly described as treating hexagrams according to opposition or diversity, and the verse lists paired qualities such as strength/weakness, joy/anxiety, giving/seeking, darkness/light, start/stop, and fullness/decay.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 10. APPENDIX V. 429 / CHAP. 11, APPENDIX V. 431 / SECT. II, APPENDIX VI. 437 / SECT, II. APPENDIX VI. 439; lines 21151-21315 confidence: medium

The note on Aun says it is not filling up but distress and difficulty; the Appendix writer is said to think of heaven and earth interacting and filling the space between them with living beings at first production.

The commentator says the Appendix writer is thinking of the interaction of heaven and earth as filling the space between them with living beings and as describing things at first production.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 11, APPENDIX V. 431 / SECT. II, APPENDIX VI. 437 / SECT, II. APPENDIX VI. 439 / THE APPENDIXES.; lines 21318-21378 confidence: high

Tui shows its scope, while Sun is not seen.

The verse repeatedly presents contrasting pairs: shown/not seen, old/new, worn away/recovering, bright/hidden, scattering/rules, relief/toil, and exclusion/inclusion.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 2. APPENDIX IV. 419 / CHAP, 2, APPENDIX IV. 421 / CHAP, 2. APPENDIX V. 423 / CHAP. 5. APPENDIX V. 425; lines 20598-20676 confidence: medium

Khwan denotes earth and south-west nourishment; Tui corresponds to west and autumnal rejoicing; Khien is north-west where inactive and active conditions beat against each other; Khan denotes water and north rest; Kan in the north-east ends the past year and prepares the next.

At Khien, inactive and active conditions are said to beat against each other, and the commentary glosses the place as where yin grows strong and yang diminishes.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 2. APPENDIX IV. 4II / CHAP. 3. APPENDIX IV. 413 / CHAP. 5. APPENDIX IV. 415 / CHAP. 6. APPENDIX IV. 417; lines 20267-20353 confidence: high

The phrase about exceeding proper limits is explained as knowing how to advance but not retire, maintain but not let perish, and get but not lose.

The sage is distinguished from excess by knowing both advance and retreat, maintaining and letting perish, without incorrect action.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 3. APPENDIX IV. 413 / CHAP. 5. APPENDIX IV. 415 / CHAP. 6. APPENDIX IV. 417 / CHAP. 2. APPENDIX IV. 419; lines 20356-20440 confidence: high

Khwan is described as still, formative, following its proper lord and course, containing all things, transforming gloriously, receiving heaven's influences, and acting at the proper time.

The passage repeatedly pairs heaven with Khwan or earth: Khwan receives heaven's influence, earth completes things on behalf of heaven, and heaven-earth transformations produce growth.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 5. APPENDIX IV. 415 / CHAP. 6. APPENDIX IV. 417 / CHAP. 2. APPENDIX IV. 419 / CHAP, 2, APPENDIX IV. 421; lines 20443-20512 confidence: high

The yin or divided line-subject thinks himself equal to the yang or undivided line-subject; a contest follows, the term dragons is used, and blood is mentioned because neither line-subject can leave his class.

The passage explicitly opposes yin/divided and yang/undivided line-subjects, describes a contest between them, and explains azure/yellow blood as a mixture of heaven and earth.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 5. APPENDIX IV. 415 / CHAP. 6. APPENDIX IV. 417 / CHAP. 2. APPENDIX IV. 419 / CHAP, 2, APPENDIX IV. 421; lines 20443-20512 confidence: medium

The blood being both “azure and yellow” indicates “the mixture of heaven and earth”; “Heaven's (colour) is azure and earth’s is yellow.”

The text identifies azure-and-yellow blood as indicating the mixture of heaven and earth, whose colours are respectively azure and yellow.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 5. APPENDIX V. 425 / CHAP. 6. APPENDIX V. 427 / CHAP. 10. APPENDIX V. 429 / CHAP. 11, APPENDIX V. 431; lines 20853-21002 confidence: high

When heaven and earth existed, all things were afterward produced; what fills the space between heaven and earth is all things, so Kien and Khwan are followed by Kun.

The sequence states that when heaven and earth existed, all things were afterward produced and filled the space between them.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 5. APPENDIX V. 425 / CHAP. 6. APPENDIX V. 427 / CHAP. 10. APPENDIX V. 429 / CHAP. 11, APPENDIX V. 431; lines 20853-21002 confidence: medium

Free course cannot last forever and is followed by being shut up and restricted; restriction also cannot last forever and is followed by union with men, great possession, humility, and pleasure.

The sequence says free course cannot last forever, restriction cannot last forever, and later moves through union, adornment, and decay or overthrow.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 5. APPENDIX V. 425 / CHAP. 6. APPENDIX V. 427 / CHAP. 10. APPENDIX V. 429 / CHAP. 11, APPENDIX V. 431; lines 21004-21071 confidence: high

Heaven and earth precede material things; material things precede male and female, husband and wife, father and son, ruler and minister, high and low, and the arrangements of propriety and righteousness; husband and wife are associated with long endurance.

The passage presents heaven and earth, male and female, husband and wife, father and son, ruler and minister, and high and low as paired stages in an ordered succession.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. 6. APPENDIX IV. 417 / CHAP. 2. APPENDIX IV. 419 / CHAP, 2, APPENDIX IV. 421 / CHAP, 2. APPENDIX V. 423; lines 20515-20595 confidence: high

The figures exhibit “the way of heaven” as “yin and yang,” “the way of earth” as “weak” and “strong,” and “the way of men” as “benevolence and righteousness.”

The passage repeatedly organizes the Yi through paired terms and line forms: yin and yang, weak and strong, heaven and earth, water and fire, and old/young yin-yang numbers.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. I, APPENDIX III. 281 / CHAP, 5. APPENDIX III. 39! / APPENDIX IV. / CHAP, 2, APPENDIX IV. 409; lines 19916-19992 confidence: medium

The first line asks about “The dragon lies hid (in the deep)” and “not the time for active doing”; The Master says the figure has dragon powers while hidden, is not changed by the world, and does not act merely for fame.

The passage juxtaposes a dragon lying hidden in the deep with a dragon showing himself in the field.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281 / CHAP, 5. APPENDIX III. 39!; lines 19209-19330 confidence: high

Heaven and earth intermingle and transformations proceed; male and female intercommunicate seed and living types proceed. The cited Yi saying mentions three individuals walking together, one disappearing, and one man walking and getting his mate, explained as an effort at oneness of operation.

Heaven and earth are paired as intermingling influences, and male and female are paired through intercommunication of seed; both produce transformation and are connected to an effort at oneness.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281 / CHAP, 5. APPENDIX III. 39!; lines 19332-19443 confidence: high

Short excerpt and summary: 'Aien and KhwAn may be regarded as the gate of the Yi'; Aien represents yang, bright and active, Khwan represents yin, shaded and inactive; they unite and are embodied by strong and weak lines, displaying heaven and earth.

The passage explicitly pairs Aien/Khwan with yang/yin, says the two unite according to their qualities, and Legge's note connects whole/divided lines with two primitive forms that generate the diagram system.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281 / CHAP, 5. APPENDIX III. 39!; lines 19446-19575 confidence: high

The lines “change and move without staying,” flow into “the six places of the hexagram,” and “ascend and descend”; strong and weak lines change places.

The passage emphasizes strong and weak lines changing places, whole and divided lines, ascent and descent, and goings forth and comings in governed by rule and measure.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281 / CHAP, 5. APPENDIX III. 39!; lines 19577-19693 confidence: high

Intermediate lines have varied dispositions and formations; explanations are needed to determine qualities and distinguish right and wrong.

The passage repeatedly organizes interpretation through paired contrasts: preserved/perishing, lucky/unlucky, right/wrong, whole/divided, yang/yin, weakness/strength, peril/victory, and good/bad fortune.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371 / CHAP. I, APPENDIX III. 281 / CHAP, 5. APPENDIX III. 39!; lines 19696-19820 confidence: high

The note rejects a rendering of tao as divine reason and explains it as path or course, giving paired changes in heaven, earth, and man.

The passage and notes organize meaning through paired terms: heaven and earth, day and night, yang and yin, strong and weak, good and evil, love and hatred, and truth and hypocrisy.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371; lines 18355-18478 confidence: high

In the Yi, the Grand Terminus produces the two elementary Forms; the two Forms produce the Four emblematic Symbols; and these produce the eight Trigrams.

The passage gives a generative sequence from the Grand Terminus to two elementary Forms, Four emblematic Symbols, and eight Trigrams.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371; lines 18355-18478 confidence: high

A shut door is compared to the inactive condition, an opened door to the active condition, and the transition between shut and open to change and the constant course.

The shut door and opened door are explicitly aligned with inactive and active conditions, and their succession is called change and the constant course of things.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371; lines 18480-18597 confidence: high

The note says yin and yang pervade nature; two elementary forms give birth to four emblematic symbols, and adding yang and yin lines produces the eight trigrams.

The commentary describes yin and yang, two elementary forms, four symbols, and eight trigrams as a generative symbolic sequence.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371; lines 18599-18734 confidence: high

A4ien and Khwan are described as yang/yin or undivided/divided lines; their establishment constitutes the system of changes, and without them the system could not be seen.

A4ien and Khwan are equated with yang and yin or divided and undivided lines; their placement is said to constitute the system of changes.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349 / CHAP. II. APPENDIX III. 371; lines 18737-18776 confidence: high

The strong and weak lines move into each other's places; changes of the diagrams occur, and appended explanations assign good or ill to each form and determine divinatory movements.

The strong and weak lines exchange places, good and ill oppose one another, and paired cosmic terms such as heaven and earth and sun and moon are placed under one rule.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX. . / SN SS / HEX, . / APPENDIX III.; lines 17373-17420 confidence: high

Heaven is lofty and honourable, earth is low, and their symbols Kien and Khwan were determined in accordance with this.

The passage repeatedly organizes meaning through paired contrasts: heaven and earth, low and high, noble and mean, movement and rest, strong and weak, and good and evil.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. . / SN SS; lines 15580-15751 confidence: high

Fire above and marsh-waters below form Khwei; the superior man accordingly admits diversity where there is general agreement.

Khwei is formed from opposed natural images and is explicitly linked to admitting diversity within general agreement and to the idea of disunion.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. . / SN SS; lines 15754-15908 confidence: medium

“thunder and that for rain, with these phenomena in a state of manifestation, form Kieh. The superior man ... forgives errors, and deals gently with crimes.”

The passage repeatedly derives meanings from paired trigram phenomena: thunder and rain, mountain and marsh waters, wind and thunder, and a fragmentary water/peril pairing.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. . / SN SS; lines 15911-16088 confidence: medium

A note says the Symbolism differs from a former appendix: Sun no longer symbolizes wood but wind; thunder and wind increase each other, and their combination gives the idea of increase.

Thunder and wind are said to increase each other; heaven with marsh waters and wind with sky form named hexagram images used for moral or political conduct.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) HEX. I4. APPENDIX I. 225 / APPENDIX II. / HEX. . / SN SS; lines 16425-16597 confidence: medium

The passage describes a caldron with things to be cooked; an enemy who dislikes the subject; changed places for the caldron's ears; contents for a ruler overturned and spilt; yellow ears; jade rings at the top; and the strong and weak meeting in due proportions.

The passage states that the strong and the weak meet in due proportions in connection with the jade rings at the top of the caldron.
read in the book →
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

Some commentators read the upper trigram as the ruler’s ordinances and the lower as the people’s obedience; superiors issue commands and inferiors follow them in harmony and deference.

The LVII commentary reads the upper trigram as superiors issuing commands and the lower as inferiors following them, with harmony and deference above and below.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) PLATE I. / TEXT. SECTION T. / SECT. I. THE KHWAN HEXAGRAM. 59 / SECT. I. THE KHWAN HEXAGRAM. 61; lines 3874-3956 confidence: medium

The use of the number six is connected with all lines being weak and divided; perpetual correctness and firmness bring advantage.

The commentary relates Khwan to Khien, contrasts divided and undivided line subjects, and explains the combatants' blood by colors proper to heaven or sky and to earth.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT, II. THE KO HEXAGRAM. 167 / SECT. I. THE TING HEXAGRAM. 169 / SECT. II. THE FANG HEXAGRAM. 183 / SECT. II. THE SUN HEXAGRAM. 189; lines 9932-10072 confidence: high

The commentary says yin lines give Tui its special character but owe their power to yang; mildness and harmony require true-heartedness and integrity.

The commentary describes yin lines and yang lines in relation, and says mildness and harmony require true-heartedness and integrity to control and direct them.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT? THE PO HEXAGRAM, 105 / SECT. I. THE FQ HEXAGRAM. 107 / SECT, 1. THE WO WANG HEXAGRAM. 109 / LEAT... SEBGRION : II,; lines 6761-6840 confidence: medium

Legge reports that the Sequence of the Hexagrams draws an analogy between the first two figures, heaven and earth as originators of all things, and this figure with the next, husband and wife as originators of all social relations.

The commentary reports an analogy between heaven and earth as originators of all things and husband and wife as originators of social relations, and describes paired trigrams in happy union.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. 1, THE MANG HEXAGRAM. 65 / SECT. I. THE HSU HEXAGRAM. 67 / SECT. 1. THE SZE HEXAGRAM. 7! / SECT. I. THE PHI HEXAGRAM. 8 2; lines 4890-5022 confidence: medium

Phi is said to involve lack of good understanding among different classes of men; the course of the superior man is unfavourable, and the text states that the great has gone and the little has come.

Phi is described as distress, obstruction, and the condition where the great has gone and the little has come; the commentary contrasts it with Thai and says an unhappy course follows the former prosperous condition.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. 1. THE KUN HEXAGRAM. 63 / SECT. 1, THE MANG HEXAGRAM. 65 / SECT. I. THE HSU HEXAGRAM. 67 / SECT. 1. THE SZE HEXAGRAM. 7!; lines 4477-4624 confidence: medium

“a carriage, the strap beneath which has been removed” and “a husband and wife looking on each other with averted eyes.”

A line suggests a carriage with its lower strap removed, or a husband and wife looking at one another with averted eyes.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. 1. THE KUN HEXAGRAM. 63 / SECT. 1, THE MANG HEXAGRAM. 65 / SECT. I. THE HSU HEXAGRAM. 67 / SECT. 1. THE SZE HEXAGRAM. 7!; lines 4755-4887 confidence: high

In Thai, "the little gone and the great come" indicates good fortune, progress, and success.

Thai is explained through the little gone and the great come, and through strong active lines below contrasted with weak submissive lines above.
read in the book →
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 11345-11499 confidence: high

Ahien indicates progress and success. Heaven sends beneficial influences downward, and earth, lying low, sends influences upward.

Heaven, earth, Spiritual Beings, and men are all described as opposing fullness and favoring humility, with calamity and blessing attached to those conditions.
read in the book →
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 11345-11499 confidence: high

In Sui, the strong trigram places itself under the weak; movement and pleasure give the idea of Following. With firm correctness there is no error, and all under heaven follow at such a time.

Sui is explained by the strong trigram coming beneath the weak, combining movement and pleasure, after which all under heaven follow.
read in the book →
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: high

The text advises weighing three days before and after the turning point; the end of confusion is the beginning of order and this is the procedure of Heaven.

The passage states that the end of confusion is the beginning of order and that disorder gives place to order at a turning point.
read in the book →
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: high

Strong is above, weak below; pliancy is below and stopping above, giving the idea of a troubled condition verging on ruin.

Multiple hexagram explanations depend on strong and weak lines or trigrams, including above/below relations, equal division, and mutual ornamentation.
read in the book →
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 11652-11793 confidence: high

Po denotes overthrowing or being overthrown; weak lines threaten to change the last strong line into one of themselves.

The passage repeatedly contrasts weak and strong lines, decrease and increase, darkness and light, cold and heat, and waning and waxing.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225; lines 11796-11947 confidence: medium

Li means attachment; the sun and moon are placed in the sky, grains, grass, and trees on earth, double brightness adheres to correctness, and cow-like docility leads to good fortune.

Li is explained through the sun and moon in the sky, vegetation on earth, and double brightness adhering to correctness to transform and perfect all under heaven.
read in the book →
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: high

Hsien/Kan means mutual influencing; weak above strong, influences move and respond, form union, male below female, with marriage to a young lady and good fortune under firmness and correctness.

The passage repeatedly pairs weak and strong, female and male, moving and responding influences, and describes these relations as forming a union.
read in the book →
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 12105-12252 confidence: high

Khwei has “Fire” tending upwards and a “Marsh” whose waters tend downwards; it also has “two sisters living together” whose wills do not move in the same direction.

Khwei presents Fire rising and Marsh waters descending, sisters with divergent wills, heaven and earth separate but doing the same work, and male and female separate but seeking the same object.
read in the book →
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: high

In Sun, the lower trigram is diminished and the upper added to; the implied method of action operates above or mounts upward.

Sun and Yi are explained through inverse upper/lower diminution and increase, with paired terms such as strong and weak, overflowing and emptiness, and above and below.
read in the book →
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 12396-12542 confidence: high

Kau means unexpectedly coming on; 'the weak (line) coming unexpectedly on the strong ones'; 'It will not be good to marry (such) a female'; 'Heaven and earth meeting together... all the variety of natural things become fully displayed.'

The passage states that when heaven and earth meet together, all varieties of natural things become fully displayed.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225; lines 12545-12689 confidence: medium

Ko is described as water and fire extinguishing each other and as two daughters dwelling together with their minds directed differently.

Ko is described as water and fire extinguishing each other, paired with two daughters dwelling together but differently minded.
read in the book →
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 12692-12835 confidence: high

Li represents fire and Tui water; water extinguishes fire and fire dries water, each apparently producing change in the other.

Water and fire are described as mutually affecting one another: water extinguishes fire, and fire dries water.
read in the book →
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 12838-12997 confidence: medium

Kwei Mei, the marrying away of a younger sister, suggests the righteous relation between heaven and earth; without their intercommunication things would not grow and flourish; the marriage ends maidenhood and begins motherhood.

The marrying away of a younger sister is connected with the relation of heaven and earth, and the commentary links natural growth to the interaction of heaven and earth and human increase through marriage.
read in the book →
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 12838-12997 confidence: high

The lines advance into correct places, indicating successful progress; advance according to correctness may rectify the country; a strong undivided line is central; rest and flexible penetration assure inexhaustible movement, and commentary says movement comes out of rest and is followed by rest again.

The passage repeatedly uses paired relations: heaven and earth, yin and yang, strong and weak lines, and rest and movement; auspice depends on correct or inappropriate placement.
read in the book →
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 12838-12997 confidence: medium

The lines advance into correct places, indicating successful progress; advance according to correctness may rectify the country; a strong undivided line is central; rest and flexible penetration assure inexhaustible movement, and commentary says movement comes out of rest and is followed by rest again.

The passage says restfulness and flexible penetration assure onward movement, and the commentary states that movement comes from rest and is followed by rest again.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE KHWAN HEXAGRAM. 61 / SECT. 1. THE KUN HEXAGRAM. 63 / SECT. 1, THE MANG HEXAGRAM. 65 / SECT. I. THE HSU HEXAGRAM. 67; lines 4307-4332 confidence: high

Upper strength regulates the lower; lower peril seeks to assail the upper; this is said to produce contention or strife, while the undivided central line of Khan signifies sincerity.

The passage explicitly opposes upper strength and lower peril and states that this gives the idea of contention or strife.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE LIN HEXAGRAM. 97 / SECT. I, THE KWAN HEXAGRAM. 99 / SECT. I. THE SHIH HO HEXAGRAM. IOI / SECT? THE PO HEXAGRAM, 105; lines 5917-6003 confidence: high

Lines 2 and 3 keep together as beard and chin; substantiality commands ornament. Line 4 seeks union with line 1 despite lines 2 and 3 intervening. The commentary says ornament recognizes the superiority of solidity and compares Kun (3) and Khwei (38).

The passage explicitly contrasts ornament with substantiality and says ornament recognizes the superiority of solidity.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE SHIH HO HEXAGRAM. IOI / SECT? THE PO HEXAGRAM, 105 / SECT. I. THE FQ HEXAGRAM. 107 / SECT, 1. THE WO WANG HEXAGRAM. 109; lines 6102-6247 confidence: high

Po is linked with the ninth month and cold/decay; a later figure is linked with the eleventh month, winter solstice, and the sun turning back toward summer solstice; the commentary says political and social changes are in harmony with natural changes.

The commentary describes winter solstice, the sun turning back, and a seventh figure where yang reasserts itself after yin dominance.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE TING HEXAGRAM. 169 / SECT. II. THE FANG HEXAGRAM. 183 / SECT. II. THE SUN HEXAGRAM. 189 / SECT. II. THE HWAN HEXAGRAM, 195; lines 10229-10375 confidence: medium

The third divided line shows its subject meeting a mate, now beating the drum, now stopping, now weeping, and now singing.

After meeting a mate, the subject alternates between drumming and stopping, weeping and singing.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE TING HEXAGRAM. 169 / SECT. II. THE FANG HEXAGRAM. 183 / SECT. II. THE SUN HEXAGRAM. 189 / SECT. II. THE HWAN HEXAGRAM, 195; lines 10377-10441 confidence: medium

The mate of line 3 is line 6; correlation comes in, and sincerity influenced from outside produces changes and uncertainty in the subject’s state and moods.

The passage discusses line-correlations, a mate between lines 3 and 6, and the image of a horse whose fellow has disappeared when line 1 is discarded by line 4.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. THE YU HEXAGRAM. QI / SECT. 1. THE KO HEXAGRAM. 95 / SECT. I. THE LIN HEXAGRAM. 97 / SECT. I, THE KWAN HEXAGRAM. 99; lines 5633-5730 confidence: medium

Yang and Yin numbers are explained through 9, 8, 6, and 7; Lin is named as the hexagram of the twelfth month.

The Lin commentary explains Yang and Yin number cycles and assigns Lin and Kwan to particular months.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. I. TIE KHIEN HEXAGRAM. 89 / SECT. I. THE YU HEXAGRAM. QI / SECT. 1. THE KO HEXAGRAM. 95 / SECT. I. THE LIN HEXAGRAM. 97; lines 5539-5630 confidence: high

Li A%n-2Ai says the sun or day symbolizes Yang, the moon symbolizes Yin, eight is the number of smaller Yin, seven is the number of smaller Yang, and “the eighth month” indicates the coming of Yin.

The commentary explicitly links sun/day with Yang, moon with Yin, eight with smaller Yin, seven with smaller Yang, and strong/weak line relations.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, APPENDIX VI. 437 / SECT, II. APPENDIX VI. 439 / THE APPENDIXES. / APPENDIX VII. 443; lines 21381-21462 confidence: medium

"Ta Xwang stops here as right; withdraws / Thun there."

The passage repeatedly presents contrasts, including stopping and withdrawing, fire mounting while water descends, few against many, strong against weak, and good man against small men.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE HANG HEXAGRAM. 125 / SECT. IJ. THE THUN HEXAGRAM. 127 / SECT. II. THE 3IN HEXAGRAM. I31 / SECT. 11. TUE MING I HEXAGRAM. 135; lines 7308-7391 confidence: medium

Sixth line: there is no light, only obscurity; the subject first ascended to the top of the sky and later goes into the earth.

The passage glosses Ming I as intelligence wounded, injured, and repressed, and repeatedly opposes light or brightness to darkness and obscurity.
read in the book →
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 8875-9004 confidence: medium

The commentary says water and fire come into contact, and that the fourth place is the minister immediately below the ruler’s seat; these considerations demand action in harmony with the hexagram’s idea.

Water and fire coming into contact are listed among conditions that demand action in harmony with the idea of change.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE KAU HEXAGRAM. 155 / SECT, II. THE SHANG HEXAGRAM. 159 / SECT, II. THE KO HEXAGRAM. 167 / SECT. I. THE TING HEXAGRAM. 169; lines 9007-9138 confidence: high

Line 3's good meat in the caldron will not be eaten while progress is stopped, but later yin and yang mingle, rain follows, and the issue becomes good.

The commentary says yin and yang will mingle, their union will be followed by genial rain, and the outcome will be good.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE SUN HEXAGRAM. 147 / SECT. I. THE KWAI HEXAGRAM. 153 / SECT. II, THE KAU HEXAGRAM. 155 / SECT, II. THE SHANG HEXAGRAM. 159; lines 8543-8692 confidence: medium

The commentary says the line arrangement indicates repression or straitening of good men by bad, and concludes that actions rather than words are required.

The commentary says the hexagram's line arrangement indicates the repression or straitening of good men by bad men.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II. THE FANG HEXAGRAM. 183 / SECT. II. THE SUN HEXAGRAM. 189 / SECT. II. THE HWAN HEXAGRAM, 195 / SECT. I. THE HSIAO KWO HEXAGRAM. 203; lines 10596-10728 confidence: medium

The commentary explains the hexagram in terms of completion, crossing a stream, and the state vessel safely crossing a great and dangerous stream, while the new government still requires consolidation.

The passage says LXIV is the reverse of LXIII and contrasts the state vessel safely crossed with the state vessel not yet crossed.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II. THE HWAN HEXAGRAM, 195 / SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I.; lines 10804-10948 confidence: high

Azien/Khien is called the great originating power connected with heaven; all things owe their beginning to it; clouds move, rain is distributed, and things take developed forms.

The passage distinguishes Khien as originating and heavenly from Khwan as receptive, earthly, and productive; it also describes strong Kien and weak Khwan beginning intercourse.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II. THE HWAN HEXAGRAM, 195 / SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I.; lines 10951-11065 confidence: medium

Kun is explained through the trigrams Xan and Khan and through a parent-child account of trigrams from Khien and Khwan; McClatchie's sexualized rendering is rejected as unsupported.

Several hexagram meanings are derived from paired qualities such as movement and peril, strength and peril, mountain stoppage and water peril, or hard and soft components.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II. THE HWAN HEXAGRAM, 195 / SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I.; lines 11227-11342 confidence: high

In ThAi, heaven and earth communicate, all things have free course, and high and low or superiors and inferiors communicate and share the same aim.

In ThAi, heaven and earth and high and low communicate, all things have free course, and the superior man's way increases.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II. THE HWAN HEXAGRAM, 195 / SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I.; lines 11227-11342 confidence: high

In Phi, heaven and earth do not communicate, things do not have free course, high and low do not communicate, and there are no well-regulated states under the sky.

In Phi, heaven and earth and high and low fail to communicate, things lack free course, regulated states are absent, and the small man's way increases.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II. THE HWAN HEXAGRAM, 195 / SECT. I. THE HSIAO KWO HEXAGRAM. 203 / THE APPENDIXES. / APPENDIX I.; lines 11227-11342 confidence: high

Legge asks why one should make the Yi appear gross and says the paragraph illustrates antinomies of authority and strength on one side and inferiority and weakness on the other.

Legge explicitly states that the ruling idea in Yi antinomies is authority and strength on one side and inferiority and weakness on the other.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II. THE KIA ZAN HEXAGRAM. 137 / SECT. II. TLE KIEN HEXAGRAM. 143 / SECT. II, THE SUN HEXAGRAM. 147 / SECT. I. THE KWAI HEXAGRAM. 153; lines 8118-8206 confidence: medium

Kwai is the hexagram of the third month: winter’s cold and dark remnant, represented by the sixth line, is about to disappear before warm and bright summer; King Wan saw the top yin as a small or bad man supporting corrupt government or an old dynasty, and the five undivided lines as good order or the superseding dynasty; the hexagram concerns putting bad men out of the way by character more than arms and with general sympathy.

The top yin line is connected with the small or bad man, while the five undivided lines are connected with good order; the passage also refers to yin and yang line interaction.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. IJ. THE THUN HEXAGRAM. 127 / SECT. II. THE 3IN HEXAGRAM. I31 / SECT. 11. TUE MING I HEXAGRAM. 135 / SECT. II. THE KIA ZAN HEXAGRAM. 137; lines 7394-7543 confidence: medium

The subject is solitary amid disunion, meets a good man, and their sincere desires blend; another line shows close union with a relative and minister like biting through skin.

Khwei denotes disunion, yet the solitary subject meets a good man, and sincere desires blend; another line shows close union with a relative and minister.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. IJ. THE THUN HEXAGRAM. 127 / SECT. II. THE 3IN HEXAGRAM. I31 / SECT. 11. TUE MING I HEXAGRAM. 135 / SECT. II. THE KIA ZAN HEXAGRAM. 137; lines 7546-7668 confidence: high

The commentary says Khwei denotes division and mutual alienation, and that small matters may be healed in preparation for curing the whole system.

The passage explicitly frames Khwei as division and mutual alienation and states that disorder gives place to order and disunion to union; the line-six commentary also links good luck with yang-yin union.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. IJ. THE THUN HEXAGRAM. 127 / SECT. II. THE 3IN HEXAGRAM. I31 / SECT. 11. TUE MING I HEXAGRAM. 135 / SECT. II. THE KIA ZAN HEXAGRAM. 137; lines 7546-7668 confidence: medium

Khwei’s topmost undivided line shows a solitary subject in disunion who sees a mud-bearing pig or ghost-filled carriage, bends and unbends a bow, recognizes a near relative rather than an assailant, and meets rain and good fortune.

The line promises rain and good fortune after recognition, and the commentary compares the good luck to falling rain resulting from the happy union of yang and yin.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SN SS / HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349; lines 17423-17560 confidence: high

Kien's attributes constitute the male, Khwan's the female; Kien symbolises Heaven and directs beginnings, while Khwan symbolises Earth and gives completion.

The passage pairs Kien and Khwan with male and female, Heaven and Earth, beginnings and completion, and later pairs strong and weak lines with day and night.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SN SS / HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349; lines 17562-17690 confidence: high

Diagrams are small or great; explanations are startling or unexciting and refer to tendencies indicated by symbols. The Yi was made in accordance with heaven and earth and shows the course of things in heaven and earth.

The passage repeatedly orders reality through paired categories: heaven and earth, darkness and light, death and life, day and night, and inactive and active operations.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SN SS / HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349; lines 17692-17812 confidence: high

Heavenly phenomena are shining bodies with rising and setting; earthly arrangements include compass directions and mountain and valley; their study explains day and night by expansion and contraction of elementary ether, also producing life and death.

The passage repeatedly uses paired operations or principles: expansion and contraction, rest and movement, inactive and active operations, yin and yang, and Khien and Khwan, through which phenomena and forms are produced.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SN SS / HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349; lines 17815-17934 confidence: high

Khien is self-absorbed in stillness and goes straight forward in motive power, with grand productive action; Khwan is self-collected and capacious in stillness and develops resources in motive power, with wide productive action.

The passage repeatedly structures cosmology through pairs: Khien/Khwan, heaven/earth, yang/yin, bright/dark operations, and sun/moon.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SN SS / HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349; lines 17815-17934 confidence: medium

The commentary identifies Khien as the symbol of heaven and concentration of yang, Khwan as the symbol of earth and concentration of yin, and says their connection is necessary to production; Heaven and Earth operate together to produce material things and beings.

The commentary says the connection of yang and yin is necessary to produce a substantial thing and that Heaven and Earth operate together in producing material things and beings.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SN SS / HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349; lines 18076-18199 confidence: high

“To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4...”

The passage repeatedly pairs heaven with earth, odd with even, strong undivided lines with weak divided lines, and yang circles with yin markings.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SN SS / HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349; lines 18201-18330 confidence: high

Paragraph 51 is described as divination by stalk manipulation; the Ho map has five heavenly circles and ten terrestrial markings; fifty stalks become forty-nine after one is set aside, are divided into odd/even parcels for strong/weak lines, and are counted by four for seasons and intercalary days.

The passage repeatedly contrasts odd and even parcels, divided and undivided lines, weak and strong lines, one up and one down, opposite sides, and heaven and earth figures.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SN SS / HEX, . / APPENDIX III. / CHAP. I, APPENDIX III. 349; lines 18332-18352 confidence: low

Paragraph 59 is said to mention the four hsiang, emblematic figures produced by manipulation of the undivided and divided.

The commentary says the emblematic figures, the four hsiang, are produced by manipulating the undivided and divided.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) TEXT. SECTION T. / SECT. I. THE KHWAN HEXAGRAM. 59 / SECT. I. THE KHWAN HEXAGRAM. 61 / SECT. 1. THE KUN HEXAGRAM. 63; lines 3959-4049 confidence: medium

The first line is undivided and strong, disposed to action, but faces the trigram of peril; the commentary derives difficulty in advancing, caution, and advantage in authority.

The commentary repeatedly contrasts undivided and divided lines, strong and weak positions, mobility and peril, and responding lines to produce meaning.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) THE APPENDIXES. / APPENDIX I. / HEX. I4. APPENDIX I. 225 / APPENDIX II.; lines 13291-13450 confidence: medium

“Heaven, in its motion” gives “strength”; the superior man “nerves himself to ceaseless activity.”

Khien is linked with heaven, strength, and undivided lines; Khwan is linked with earth, sustaining power, divided lines, and the commentary explicitly parallels one heaven and one earth.
read in the book →
The Yi King (I Ching) (Sacred Books of the East, Vol. 16) The Yi King (I Ching) (Sacred Books of the East, Vol. 16) / CONTENTS. / HEXAGRAM; lines 113-186 confidence: medium

“the lineal figures by the divining stalks, The names Yin and Yang. The name Kwei-shAan.”

The contents explicitly lists the paired names Yin and Yang.
read in the book →

islamic

The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1247-1298 confidence: medium

Present Arabians are described as sprung from Kahtan/Joctan and Adnan descended from Ismael; terms distinguish genuine or pure Arabs from naturalized or insititious Arabs, with an alternative reckoning involving ancient lost tribes.

The passage explicitly says present Arabians are sprung from two stocks, Kahtan and Adnan.
read in the book →
The Koran (Al-Qur'an) A TABLE OF THE CHAPTERS / THE KORAN. / PRELIMINARY DISCOURSE / SECTION I.; lines 1831-1877 confidence: high

Al Nooman orders two drunken sleeping companions buried alive, then raises a monument and establishes an unfortunate day of death and blood on the monument and a fortunate day of safety and gifts.

Al Nooman institutes two named days, one bringing death and blood on a monument and the other safety with gifts.
read in the book →
The Koran (Al-Qur'an) CHAPTER CXIII. / ENTITLED, THE DAYBREAK; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CXIV.; lines 39448-39466 confidence: medium

“SAY, I fly for refuge unto the LORD of the daybreak”

The divine title invokes daybreak, while the night when it comes on is named among the dangers from which refuge is sought.
read in the book →
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 10045-10130 confidence: low

A man sells his soul for what pleases God; believers are commanded to enter true religion wholly and not follow Satan's steps, since Satan is their open enemy.

Believers are told to enter religion wholly and not follow the steps of Satan, who is their open enemy; this creates a contrast between faithful obedience and satanic misdirection.
read in the book →
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 10133-10199 confidence: medium

Wine and lots are said to contain great sin and some use, with sinfulness greater; alms should be from what is spare; God's signs are shown so people may think of this world and the next.

The passage contrasts this world and the next, corrupt and righteous dealing, believer and idolater, and hell fire and paradise/pardon.
read in the book →
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 10457-10528 confidence: high

God is patron of believers and leads them from darkness into light; Tagut are patrons of unbelievers and lead them from light into darkness and hell fire forever.

Believers are led by God from darkness into light, while unbelievers are led by Tagut from light into darkness.
read in the book →
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 10457-10528 confidence: high

God is patron of believers and leads them from darkness into light; Tagut are patrons of unbelievers and lead them from light into darkness; unbelievers remain in hell fire forever.

God and Tagut are contrasted as patrons who move their followers in opposite directions between darkness and light.
read in the book →
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 10592-10646 confidence: medium

"The devil threateneth you with poverty" while "GOD promiseth you pardon" and "giveth wisdom unto whom he pleaseth."

The devil's threat of poverty and command of covetousness is directly contrasted with God's promise of pardon and abundance.
read in the book →
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 8692-8763 confidence: medium

"these are directed by their LORD, and they shall prosper"

The passage contrasts the pious who receive guidance with unbelievers and with people who claim belief publicly while mocking believers privately.
read in the book →
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 8692-8763 confidence: medium

“There are some who say, We believe in GOD, and the last day; but are not really believers”

The insincere group professes belief to believers but privately tells its devils that it truly holds with them and only mocks believers.
read in the book →
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 11470-11534 confidence: high

On resurrection day, some faces become white and others black; blackened faces receive punishment for unbelief, while whitened faces remain in God's mercy.

On the day of resurrection, faces become black or white, and the groups receive punishment or abiding mercy.
read in the book →
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

Believers fight for God's religion; unbelievers fight for Taghut; believers are told to fight the friends of Satan because Satan's stratagem is weak.

The passage contrasts believers fighting for God's religion with unbelievers fighting for Taghut and the friends of Satan.
read in the book →
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

Believers fight for the religion of God; unbelievers fight for Taghut; believers are told to fight the friends of Satan because Satan's stratagem is weak.

The passage contrasts believers fighting for God's religion with unbelievers fighting for Taghut and being friends of Satan.
read in the book →
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 13267-13364 confidence: medium

Some wait to see what happens, claim to have been with believers if God grants victory, claim advantage with infidels if infidels benefit, and God will judge between them on the day of resurrection.

Hypocrites and opportunists are described as shifting claims between believers and infidels and adhering neither to one side nor the other.
read in the book →
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 14228-14302 confidence: medium

Those who say God is Christ son of Mary are called unbelievers; Christ tells Israel to serve God, and associating a companion with God brings exclusion from paradise and hell fire.

The passage contrasts claims about God as Christ or as third of three with the assertion that there is no God besides one God.
read in the book →
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 14305-14396 confidence: medium

“Evil and good shall not be equally esteemed of, though the abundance of evil pleaseth thee.”

The passage explicitly states that evil and good are not equally esteemed and addresses those of understanding.
read in the book →
The Koran (Al-Qur'an) CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35592-35638 confidence: medium

Satan has prevailed against them and made them forget God's remembrance; they are called the party of the devil and doomed to perdition.

The text contrasts the party of the devil, doomed to perdition, with the party of God, which prospers.
read in the book →
The Koran (Al-Qur'an) CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35592-35638 confidence: high

Satan has prevailed against them and caused forgetfulness of God; they are the party of the devil. Those who oppose God and his apostle are most vile, while God and his apostles will prevail.

The passage contrasts the party of the devil, doomed to perdition, with the party of God, which prospers.
read in the book →
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 35739-35815 confidence: medium

Terror from God is cast into the opponents' breasts; they will fight only in fenced towns or from behind walls; they seem united but their hearts are divided.

The opponents are said to appear united while their hearts are divided.
read in the book →
The Koran (Al-Qur'an) CHAPTER LXXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38349-38409 confidence: medium

Some countenances are cast down, labouring and toiling; they are cast into scorching fire, given drink from a boiling fountain, and fed dry thorns and thistles that do not satisfy hunger.

The passage contrasts cast-down sufferers in fire with boiling drink and thorn food against joyful people in a lofty garden with running water and furnishings.
read in the book →
The Koran (Al-Qur'an) CHAPTER LXXXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38412-38514 confidence: medium

The text swears by daybreak, ten nights, double and single, and the night when it comes on; notes y-z record variant interpretations of the ten nights and of double/single.

The opening oath invokes daybreak, ten nights, double and single, and the night when it comes on.
read in the book →
The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14641-14704 confidence: medium

“GOD, who hath created the heavens and the earth, and hath ordained the darkness and the light.”

The passage pairs darkness and light as things ordained by God after creation of heavens and earth.
read in the book →
The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14641-14704 confidence: medium

God creates the heavens and the earth, ordains darkness and light, while unbelievers equalize other gods with him.

The passage pairs darkness and light and says God ordained both.
read in the book →
The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14804-14902 confidence: medium

Those who accuse the signs of falsehood are “deaf and dumb, walking in darkness”; God leads into error whom he pleases and puts whom he pleases in the right way.

Those who deny signs are described as deaf, dumb, and walking in darkness, contrasted with being put in the right way.
read in the book →
The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15289-15383 confidence: medium

God is presented as judge; the Koran is sent down distinguishing good and evil; those given scripture know it is sent down with truth; God's words are perfect and cannot be changed.

The Koran is described as a sent-down book distinguishing between good and evil, and God's words are described as perfect in truth and justice and unchangeable.
read in the book →
The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15386-15454 confidence: high

A person “dead” is “restored unto life” and given “a light” to walk among men, contrasted with one whose similitude is darkness from which he will not come forth.

The passage opposes a restored figure with light to a figure in darkness from which there is no exit.
read in the book →
The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15386-15454 confidence: high

“Shall he who hath been dead, and whom we have restored unto life ... ordained a light ... be as he whose similitude is in darkness?”

The restored figure receives light for walking among men, while the contrasted figure remains in darkness and does not come forth.
read in the book →
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

Eblis says, "I am more excellent than he," because he was created of fire and Adam of clay.

Eblis contrasts his creation from fire with Adam's creation from clay and uses the contrast to claim superiority.
read in the book →
The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15964-16056 confidence: medium

God sends winds and rain-clouds to a dead country; water descends, fruits spring forth, and this is compared to bringing the dead from graves. Good and bad land are contrasted by their fruitfulness.

The passage contrasts a good country producing abundant fruit by divine permission with bad land producing only scarcely.
read in the book →
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: high

God promised one of two parties; the believers desired the unarmed party, but God purposed to make truth known, cut off the unbelievers, verify truth, and destroy falsehood.

God purposes to verify truth, destroy falsehood, and cut off the unbelievers despite the wicked being averse.
read in the book →
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: high

God promises one of two parties to the addressees; they desire the party not furnished with arms, but God purposes to make truth known, cut off the unbelievers, verify truth, and destroy falsehood.

God purposes to make truth known, cut off the unbelievers, verify truth, and destroy falsehood.
read in the book →
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.

The passage distinguishes believers joined by kinship obligations from infidels deemed kin to one another and warns that failure to follow this order brings sedition and corruption.
read in the book →
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 19469-19571 confidence: high

Believers who do good and humble themselves before the Lord remain forever in paradise; the two parties are likened to the blind and deaf versus one who sees and hears.

The believers and infidels are explicitly compared to the blind and deaf versus one who sees and hears.
read in the book →
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 20403-20499 confidence: medium

Joseph tells the two fellow prisoners that one will serve wine again and the other will be crucified, with birds eating from his head.

Joseph tells two fellow prisoners opposite outcomes: one will resume service, while the other will be crucified and eaten by birds.
read in the book →
The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20907-20995 confidence: high

God stretches out the earth, places steadfast mountains and rivers in it, ordains fruits in two kinds, and causes night to cover day as signs for those who consider.

The passage includes fruits in two kinds, night covering day, hidden and revealed knowledge, secret and public speech, night hiding and open day movement, and contrasts blind with seeing and darkness with light.
read in the book →
The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20907-20995 confidence: high

God stretches forth the earth, places mountains and rivers, ordains every fruit in two kinds, and causes night to cover day.

The passage uses paired fruits, night and day, hidden and revealed, fear and hope, blind and seeing, and darkness and light.
read in the book →
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 21283-21372 confidence: medium

“they who shall have believed and wrought righteousness shall be introduced into gardens, wherein rivers flow... and their salutation therein shall be, Peace!”

The passage contrasts good word and evil word, believers and wicked, gardens and hell.
read in the book →
The Koran (Al-Qur'an) CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33621-33701 confidence: medium

The passage states that unbelievers follow vanity while believers follow truth from their Lord, and that God propounds examples to people.

The passage contrasts believers following truth from their Lord with unbelievers following vanity, and contrasts one following the Lord's plain declaration with one whose evil works are made attractive by the devil.
read in the book →
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

God commands people not to take two gods, declares one God, says all in heaven and earth belongs to him, and says favors come from God and afflicted people supplicate to him.

God says not to take two gods, declares there is one God, and condemns assigning a companion to the Lord after relief from evil.
read in the book →
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 22594-22671 confidence: medium

Night and day are ordained as two signs; the night sign is blotted out and the day sign shines, enabling provision-seeking and computation of years and time.

Night and day are explicitly paired as two signs with contrasting treatment: night is blotted out and day shines forth.
read in the book →
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 22594-22671 confidence: medium

Night and day are ordained as two signs; night is blotted out and day shines so people may seek provision, know years, and compute time.

Night and day are explicitly called two signs, contrasted as blotted-out night and shining day, and linked to years and time computation.
read in the book →
The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25242-25306 confidence: medium

Job loses wealth and children, suffers a worm-filled disease, remains thankful to God, is cared for by his wife, and rejects the devil's offer of restoration in exchange for worship.

The devil offers Job's wife restoration if she worships him, contrasting temptation with Job's continued service to God.
read in the book →
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

“GOD causeth the night to succeed the day, and he causeth the day to succeed the night”

God is said to cause night to succeed day and day to succeed night, linking paired cosmic opposites to divine action.
read in the book →
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: high

God causes night to succeed day and day to succeed night; God hears and sees.

God causes night to succeed day and day to succeed night, with divine hearing and sight asserted immediately after.
read in the book →
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 28371-28433 confidence: medium

The passage asks who besides God could bring light under perpetual night or night under continual day until resurrection, and says night and day were made by mercy for rest, provision, and thanksgiving.

The passage contrasts perpetual night and continual day, then states that night and day are made for rest, provision-seeking, and gratitude.
read in the book →
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 28371-28433 confidence: medium

The passage asks who besides God could bring light after perpetual night or night after continual day, then states that God made night and day for rest, industry in seeking provision, and thanks.

The passage contrasts perpetual night and continual day and then describes night for rest and day for seeking provision and giving thanks.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29252-29335 confidence: medium

God causes night and day to succeed each other and compels the sun and moon to serve until a determined period.

Night and day are paired in alternating succession, and sun and moon are paired as luminaries serving until a determined period.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29252-29335 confidence: medium

God causes night and day to succeed one another, compels sun and moon to serve to a determined period, and is declared the true, high, great God.

Night and day succeed one another, and sun and moon serve to a determined period under God’s command.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 confidence: high

The passage contrasts fresh sweet water with salt bitter water; both yield fish and ornaments, and ships plough the waves for commerce and abundance.

The passage contrasts a fresh sweet sea with a salt bitter sea while noting that both yield food and ornaments and carry ships.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 confidence: medium

God makes night and day succeed each other and appoints courses for sun and moon; idols invoked besides God lack power, do not answer, and disclaim association on resurrection day.

Night and day succeed one another, and sun and moon run appointed courses under God's sovereignty.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30481-30579 confidence: medium

The two seas are contrasted as fresh and sweet versus salt and bitter; from both come fish and ornaments, and ships plough the waves for commerce from God's abundance.

Night and day alternate, the sun and moon run appointed courses, and the two seas are contrasted while all are framed under God's rule.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30582-30681 confidence: high

The passage states that blind and seeing, darkness and light, shade and scorching wind, and living and dead are not equal; God causes hearing, while the preacher cannot make those in graves hear and is only a preacher bearing good tidings and threats.

The passage explicitly pairs blindness with sight, darkness with light, cool shade with scorching wind, and living with dead, stating that the paired terms are not equal.
read in the book →
The Koran (Al-Qur'an) CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32265-32322 confidence: medium

The creation of heaven and earth is said to be greater than human creation; blind and seeing, righteous believers and evildoers are not equal.

The passage contrasts blind and seeing, righteous believers and evildoers, and night and day, using these paired terms within an argument about God’s creation and judgment.
read in the book →
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 27465-27555 confidence: medium

The devils did not descend with the Koran, are not able to produce such a book, and are far removed from hearing the discourse of angels in heaven.

The passage denies that devils descended with the Koran and says devils descend instead upon lying and wicked persons.
read in the book →
The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31729-31833 confidence: medium

Those who eschew idol worship and turn to God receive good tidings; those who hear God's word and follow the most excellent part are directed by God and are men of understanding; Mohammed is addressed regarding one destined for hell fire.

Condemned figures are destined for hell fire, while those who fear God are promised high apartments in paradise with rivers beneath.
read in the book →
The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31729-31833 confidence: high

A person praying in the night, prostrate and standing, heeding the life to come and hoping for mercy, is contrasted with the wicked unbeliever; those who know and those who do not are not equal; men of understanding are warned.

The passage contrasts the prayerful person with the wicked unbeliever and those who know with those who do not know.
read in the book →
The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31836-31890 confidence: medium

A person whose breast God enlarged to receive Islam and who follows the Lord’s light is contrasted with those whose hearts are hardened against remembrance of God.

The passage repeatedly contrasts opened breast and light with hardened heart, divided allegiance with single commitment, unbelievers with truth-affirming righteous people, and punishment with reward.
read in the book →
The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31836-31890 confidence: medium

Contrasts one whose breast God enlarged to receive Islam and who follows the Lord's light with those whose hearts are hardened against God's remembrance and are in manifest error.

Divine light, an enlarged breast, revealed admonitory scripture, and parables are contrasted with hardened hearts, manifest error, and lack of a director.
read in the book →
The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31836-31890 confidence: medium

God propounds a parable of a man with several mutually opposed companions and a man wholly committed to one person; the note interprets these as the uncertainty of the idolater and the satisfaction of the worshipper of the one true God.

The parable contrasts a man with several mutually opposed companions and a man wholly committed to one person; the note interprets this contrast as divided idolatrous service versus worship of the one true God.
read in the book →
The Koran (Al-Qur'an) ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31893-31952 confidence: medium

God is sufficient protector and support; opponents worship false deities; God directs or causes to err; opponents admit God created heaven and earth; false deities cannot remove God's affliction or withhold mercy.

The passage repeatedly contrasts God as creator, protector, ruler, and judge with false gods and idols that lack power and understanding, and contrasts emotional responses to God and false gods.
read in the book →
The Koran (Al-Qur'an) ENTITLED, THE DAYBREAK; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 39468-39512 confidence: medium

The note explains the original word as cleaving or production of things from darkness of privation to light of existence, including springs, rain, plants, children, and the breaking forth of light from darkness.

The note explains cleaving as production from darkness of privation into light of existence, especially the breaking forth of light from darkness.
read in the book →
The Koran (Al-Qur'an) ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 confidence: medium

The apostle invites belief in the Lord; God has received a covenant concerning this matter; God sent evident signs to his servant to lead people out of darkness into light.

God sends signs so that people may be led out of darkness into light, and later believers are marked by light while hypocrites lack it.
read in the book →
The Koran (Al-Qur'an) ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 confidence: high

The audience is urged to believe in God and his apostle, give alms from inherited wealth, heed the apostle's invitation and covenant, and recognize signs sent to God's servant to lead them from darkness into light.

God's signs lead from darkness into light; true believers carry light before them and at their right hands, while hypocrites seek to borrow light.
read in the book →
The Koran (Al-Qur'an) ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34954-35047 confidence: high

"He is the LORD of the east, and the LORD of the west."

The passage repeatedly uses pairs: men and genii, east and west, two seas, two gardens, two fountains, and two kinds of fruit.
read in the book →
The Koran (Al-Qur'an) ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34954-35047 confidence: high

God is called Lord of the east and Lord of the west.

The passage repeatedly uses paired structures: men and genii, east and west, two seas, two gardens, two fountains in each, and two kinds of every fruit.
read in the book →
The Koran (Al-Qur'an) ENTITLED, THE MOON; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35049-35102 confidence: high

Notes interpret the gardens as paradises for men and genii or two gardens for each person, explain fruits as known and unknown kinds, and say the fruit may be reached easily.

The passage emphasizes two other gardens and two fountains in each, while the note gives interpretations involving two gardens or separate paradises for men and genii.
read in the book →
The Koran (Al-Qur'an) ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26498-26587 confidence: medium

Unbelievers' works are compared to vapor in a plain that a thirsty traveler thinks is water; he finds nothing there, but finds God, who pays his account swiftly.

The works of unbelievers are compared to vapor that a thirsty traveler thinks is water but finds to be nothing.
read in the book →
The Koran (Al-Qur'an) ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26589-26674 confidence: medium

“darkness in a deep sea, covered by waves riding on waves... when one stretcheth forth his hand, he is far from seeing it... unto whomsoever GOD shall not grant his light, he shall enjoy no light at all.”

The passage contrasts deep, layered darkness with the presence or absence of God's light.
read in the book →
The Koran (Al-Qur'an) ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26589-26674 confidence: medium

God drives, gathers, and heaps clouds; rain falls from them; hail is sent from heaven as if from mountains; lightning nearly takes away sight.

God gathers clouds, sends rain and hail, controls lightning, and shifts night and day.
read in the book →
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 30978-31092 confidence: medium

One blast of the trumpet is followed by resurrection; the raised identify the event as the day of judgment and the day distinguishing righteous and wicked.

The passage directs the unjust toward hell while describing the sincere servants' provision in paradise, and calls the day a distinction between righteous and wicked.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CX. / ENTITLED, ASSISTANCE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 39324-39379 confidence: medium

"O unbelievers... I will not worship that which ye worship; nor will ye worship that which I worship."

Chapter CIX repeatedly contrasts the speaker's worship with that of the unbelievers and concludes by assigning each side its own religion.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER CX. / ENTITLED, ASSISTANCE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 39324-39379 confidence: medium

"SAY: O unbelievers... I will not worship that which ye worship... Ye have your religion, and I my religion."

Chapter CIX repeatedly contrasts what the speaker worships with what the unbelievers worship and concludes with separate religions.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LI. / ENTITLED, THE DISPERSING; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34449-34490 confidence: high

God builds heaven with might, stretches forth and spreads earth, and creates everything in two kinds.

The passage states that everything has been created in two kinds so that people may consider.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LI. / ENTITLED, THE DISPERSING; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34449-34490 confidence: high

The passage says heaven was built with might and given extent, earth was stretched and spread, and everything was created in two kinds.

The passage explicitly says that everything has been created in two kinds so that people may consider.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVI. / ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35105-35216 confidence: medium

People are separated into three classes: companions of the right hand, companions of the left hand, and those who have preceded others in faith; the right-hand group is happy and the left-hand group miserable.

The passage opposes the happy companions of the right hand to the miserable companions of the left hand, with a note linking the hands to blessed and damned status.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVI. / ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35105-35216 confidence: high

People are separated into three classes: companions of the right hand, companions of the left hand, and those who preceded others in faith.

The right hand is associated with happiness and blessedness, while the left hand is associated with misery and damnation in the note.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXV. / ENTITLED, DIVORCE; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36252-36326 confidence: high

God sends an apostle to rehearse signs and bring believers who do good works “from darkness into light”; such believers are led into gardens beneath which rivers flow forever.

The apostle/admonition rehearses God's signs so that believers and doers of good works are brought from darkness into light.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIII. / ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38045-38130 confidence: medium

The register of the wicked is in Sejjin, and Sejjin is described as “a book distinctly written.”

The passage contrasts Sejjin and hell for the wicked with Illiyyun, delights, wine, and Tasnim for the righteous.
read in the book →
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 18188-18276 confidence: medium

They swear by God that they are of the community, yet the passage says they are not of it and are people who stand in fear.

The group swears that it belongs to the community, while the passage states that it does not and describes fear and concealed infidelity in the note.
read in the book →
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 18279-18360 confidence: medium

“Hypocritical men and women” command evil, forbid justice, and withhold alms; God denounces them and unbelievers to “the fire of hell,” curse, and lasting torment.

Hypocrites command evil and forbid justice, while faithful believers command justice and forbid evil.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XC. / ENTITLED, THE TERRITORY; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38548-38575 confidence: high

"Have we not made him two eyes, and a tongue, and two lips; and shown him the two highways of good and evil?"

The passage states that man has been shown two highways of good and evil.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XC. / ENTITLED, THE TERRITORY; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38548-38575 confidence: high

The passage questions whether man thinks none can prevail over or see him, reports his statement about wasted riches, and says he was given two eyes, a tongue, two lips, and the two highways of good and evil.

The human figure is said to have been shown the two highways of good and evil, and the passage later contrasts right-hand and left-hand companions.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCI. / ENTITLED, THE SUN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38577-38631 confidence: high

The soul is described as completely formed and inspired with the faculty of distinguishing and choosing wickedness and piety.

The soul is given discernment between wickedness and piety, and the passage contrasts happiness through purification with misery through corruption.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCI. / ENTITLED, THE SUN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38577-38631 confidence: medium

The passage invokes the sun and its brightness, the moon following it, day showing splendor, night covering with darkness, heaven and its builder, and earth and its spreader.

The passage pairs sun and moon, day and night, heaven and earth before turning to the soul’s moral discernment.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCI. / ENTITLED, THE SUN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38577-38631 confidence: high

The soul is described as inspired with a faculty of distinguishing and a power of choosing wickedness and piety; the purified soul is happy and the corrupted soul miserable.

The passage explicitly contrasts wickedness with piety and purification with corruption, with opposite outcomes of happiness and misery.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCII. / ENTITLED, THE NIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38634-38665 confidence: high

The passage swears by night covering things with darkness, by day shining forth, and by the one who created male and female, then says human endeavor is different.

The passage juxtaposes night and day, male and female, and then contrasts different human endeavors and outcomes.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCII. / ENTITLED, THE NIGHT; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38634-38665 confidence: high

Opening title and invocation; the passage swears by night covering all things with darkness, by day shining forth, and by the creator of male and female.

The passage juxtaposes night and day, male and female, happiness and misery, present life and life to come, and righteous and wretched human types.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCIII. / ENTITLED, THE BRIGHTNESS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38668-38701 confidence: medium

"BY the brightness of the morning; ... and by the night, when it groweth dark"

The passage juxtaposes the brightness of morning with the night growing dark.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCIV. / ENTITLED, HAVE WE NOT OPENED; REVEALED AT MECCA / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38704-38720 confidence: medium

“Verily a difficulty shall be attended with ease” is stated twice.

The passage twice states that difficulty shall be attended with ease.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XCV. / ENTITLED, THE FIG; WHERE IT WAS REVEALED IS DISPUTED. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38723-38779 confidence: medium

“verily we created man of a most excellent fabric; afterwards we rendered him the vilest of the vile”

The chapter contrasts man’s creation in excellent form with being rendered the vilest of the vile, except for righteous believers.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26961-27057 confidence: medium

“the two seas; this fresh and sweet, and that salt and bitter” are separated by “a bar” and an uncrossable bound.

The passage describes fresh sweet and salt bitter seas let loose but kept apart by a barrier and impassable bound.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXV. / ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26961-27057 confidence: medium

“It is he who hath let loose the two seas; this fresh and sweet, and that salt and bitter; and hath placed between them a bar,” with a bound that cannot be passed; the note identifies the original word as barzakh.

Two seas are contrasted as fresh and sweet versus salt and bitter, with a bar and bound between them.
read in the book →
The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVI. / ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30824-30891 confidence: medium

Night, day, the sun, and the moon are signs; the sun hastens to rest, the moon has mansions, and each luminary moves in its own orbit without overtaking the other.

Night and day, sun and moon are paired and constrained so that neither oversteps the other, each moving in an orbit.
read in the book →
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

All the angels worship except Eblis, who is proud and unbelieving; when questioned, he says he is more excellent because he was created from fire while man was created from clay.

Eblis refuses to worship and contrasts his creation from fire with man's creation from clay.
read in the book →
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

The passage says revelation concerns a dispute over the creation of man: God creates man from clay, breathes his spirit into him, commands angels to worship; all do except Eblis, who says fire makes him superior to clay-created man.

Eblis refuses the command and contrasts his creation from fire with man's creation from clay to claim superiority.
read in the book →
The Koran (Al-Qur'an) OF THE / LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION; lines 294-377 confidence: medium

Muhammad's central doctrine is described as the unity of God, preached to Arabs who worshipped the Stars, Persians acknowledging Ormuz and Ahriman, Indians worshipping idols, and Turks with no particular worship; the creed's simplicity is contrasted with the sword of the Ghazis.

Muhammad is said to preach the unity of God to groups described as star-worshippers, acknowledgers of Ormuz and Ahriman, idol-worshippers, and others.
read in the book →
The Koran (Al-Qur'an) OF THE / LIFE OF GEORGE SALE. / R. A. DAVENPORT. / INTRODUCTION; lines 294-377 confidence: low

Muhammad's central doctrine is described as the unity of God, preached to Arabs who worshipped the Stars, Persians acknowledging Ormuz and Ahriman, Indians worshipping idols, and Turks with no particular worship.

The passage contrasts Muhammad's preaching of the unity of God with groups described as worshipping stars, acknowledging Ormuz and Ahriman, worshipping idols, or having no particular worship.
read in the book →
The Koran (Al-Qur'an) OF THE / SECTIONS OF THE PRELIMINARY DISCOURSE / A TABLE OF THE CHAPTERS / THE KORAN.; lines 900-929 confidence: low

Natural and temporal titles listed include Daybreak, Sun, Night, Brightness, Afternoon, and a second Daybreak.

The table places titles such as Sun, Night, Daybreak, Brightness, and Afternoon in the listed chapter sequence.
read in the book →
The Koran (Al-Qur'an) OF THE / SECTIONS OF THE PRELIMINARY DISCOURSE / A TABLE OF THE CHAPTERS / THE KORAN.; lines 900-929 confidence: low

Entries 89 and 113 are both titled The Daybreak, with 30 and 5 verses respectively.

The table places or repeats titles naming daybreak, sun, night, brightness, and afternoon within the listed chapter sequence.
read in the book →
The Koran (Al-Qur'an) PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3578-3663 confidence: medium

Al Jahedh said the Koran "was a body, which might sometimes be turned into a man, and sometimes into a beast"; the passage also mentions two faces, one human and one beastly, linked to letter and spirit.

The passage connects the Koran's human and beastly faces with double interpretation according to letter or spirit, and later distinguishes allegorical from literal contents.
read in the book →
The Koran (Al-Qur'an) PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3578-3663 confidence: medium

Al Jahedh says the Koran is a body that may become a man or beast; another notion gives the Koran a human and a bestial face, linked by the author to letter and spirit interpretation.

The passage connects the Koran's two faces and its allegorical/literal contents with interpretation according to letter or spirit.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 confidence: medium

A note says Muhammad appears to consider Eblis father and member of the Djinn, links doctrines of Genii to Persian and Indian mythology, and says Satans and Djinn represent Evil in the Koran.

The note states that Satans and Djinn represent the principle of Evil in the Koran and links Eblis to the Djinn.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11510-11661 confidence: medium

The passage commends calling to God, doing right, being Muslim, distinguishing good from evil, and turning away evil with what is better so that enmity becomes friendship.

The passage states that good and evil are not the same and commands turning away evil by what is better, transforming enmity into warm friendship.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13030-13160 confidence: high

Sura XIV opens with the Book sent down so the addressee may bring people from darkness into light and into God's path; God owns what is in heaven and on earth; woe is pronounced on infidels.

The Book is sent down so the addressee may bring people from darkness into light; Moses is similarly told to bring his people from darkness into light.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13976-14113 confidence: medium

The believing speaker addresses his people, offers right guidance, contrasts present life with the life to come, promises paradise for righteous believers, rejects denial of God and association of other gods, and says return is unto God while transgressors are inmates of the fire.

The passage contrasts present and future life, salvation and fire, blind and seeing, evil doers and believers, and night and day.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14383-14516 confidence: medium

The passage asks who besides God could bring light after a long night or night after a long day until resurrection; night is for rest and day for seeking provisions and thanks.

The passage pairs long night and long day hypotheticals and describes night for rest and day for seeking divine supplies.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15758-15890 confidence: medium

God is called the true Lord; God produces creatures, causes return, and guides into truth, while added gods and conceit are challenged.

The passage opposes truth and error, says God guides into truth, and describes opponents as following conceit rather than truth.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16026-16159 confidence: medium

Eblis finds that he judged truly of them; all except a remnant of the faithful follow him.

Most of the people follow Eblis, while a remnant of the faithful does not.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1609-1839 confidence: medium

Sura XCII swears by night, day, and the maker of male and female, contrasts the almsgiving God-fearer with the covetous denier, and links them respectively to paths toward happiness and misery, with warning of flaming fire.

Sura XCII contrasts night and day, male and female, and two human orientations: almsgiving God-fearer versus covetous denier, leading to happiness or misery.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1609-1839 confidence: high

The sura invokes night, day, and the maker of male and female; it contrasts the almsgiving God-fearer with the covetous denier and assigns paths to happiness and misery, with a warning of flaming fire.

Sura XCII pairs night/day and male/female, then contrasts almsgiving with covetous denial and paths to happiness and misery.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16297-16428 confidence: high

The passage warns that God's promise is true, names Satan as a foe and deceiver who calls followers to the flame, and contrasts punishment for unbelievers with mercy and reward for believers and doers of good works.

The passage contrasts fresh and salt seas, night and day, blind and seeing, darkness and light, shade and hot wind, living and dead, and unbelievers versus believers.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16297-16428 confidence: high

Two seas differ, one fresh and one salt; both yield fish and ornaments, and ships cleave their waters for God’s bounties.

The passage repeatedly contrasts paired opposites, including two unlike seas, night and day, blind and seeing, darkness and light, shade and hot wind, and living and dead.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18096-18218 confidence: high

A formerly dead person quickened and given light to walk among people is contrasted with one whose likeness is in darkness and who will not come forth.

The quickened person with light is explicitly contrasted with a likeness in darkness; the larger passage contrasts guidance and error.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 confidence: medium

Prayer belongs rightly to God; deities prayed to beside him give no answer, like water that cannot reach the mouth of one stretching hands toward it.

The passage contrasts prayer rightly belonging to God with deities who give no answer, and contrasts blind/seeing and darkness/light before naming God as sole creator.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 confidence: high

Rain from heaven creates measured torrents bearing foam; molten metals produce similar scum; God uses this to depict truth and falsehood, with foam passing and useful things remaining.

The passage explicitly says foam from torrents and scum from molten metals depict truth and falsehood: foam disappears while what benefits people remains.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 confidence: medium

The passage has the messenger affirm God as Lord of heaven and earth, reject powerless protectors beside Him, contrast blind with seeing and darkness with light, and identify God as creator of all things, One and conquering.

The passage contrasts the one who knows the revealed truth with the blind, and asks whether blind and seeing or darkness and light can be held equal.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18733-18863 confidence: medium

Some claim belief but are not believers; they deceive, cause disorder while claiming to set things right, call believers fools, profess belief publicly, and privately mock with their Satans.

The passage contrasts guidance with error and uses images of light removed, darkness, lightning, and parables that guide many and mislead many.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 confidence: medium

After holy rites, the addressees are told to remember God; prayers for this world alone and for good in this world and the next with protection from fire are contrasted; God is swift to reckon.

The passage contrasts a request only for this-worldly portion with a request for good in both this world and the next and protection from fire.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 confidence: medium

A man impresses with speech about present life and invokes God as witness, yet opposes the addressee and spreads disorder, laying waste fields and flocks.

One man is depicted as deceptive, prideful, destructive, and destined for Hell, while another sells his self to please God and is associated with God's goodness to servants.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19790-19894 confidence: high

God is patron of believers and brings them from darkness into light; Thagout are patrons of unbelievers and bring them from light into darkness and the fire.

Believers are brought by God out of darkness into light, while unbelievers are brought by Thagout out of light into darkness.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19790-19894 confidence: high

There is no compulsion in religion; denial of Thagout and belief in God is a strong handle; God leads believers to light, while Thagout leads unbelievers to darkness and fire.

Believers under God's patronage are brought from darkness into light, while unbelievers under Thagout are brought from light into darkness.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2020-2251 confidence: high

The Soil describes human trouble, two highways, the steep path of ransoming and feeding, right-hand and left-hand peoples, and enclosing fire for disbelievers.

The passage gives humans two highways and distinguishes right-hand and left-hand people, with fire surrounding disbelievers.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 2020-2251 confidence: high

The Sun uses cosmic oaths, describes the soul’s wickedness and piety, and recounts Thamoud rejecting the Apostle, hamstringing the Camel of God, and being destroyed.

The Sun invokes paired cosmic images and says the soul is balanced and given wickedness and piety, with opposed outcomes for purity and corruption.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20834-20983 confidence: high

The sura says God will cause the works of unbelievers who obstruct God's way to miscarry, while believers who do right and believe what was sent to Muhammad receive cancelled sins and hearts set right; unbelievers follow vanity, believers follow truth.

The passage repeatedly contrasts believers and unbelievers through cancelled sins versus failed works, protection versus no protector, Paradise versus fire, and guidance versus sealed hearts.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20834-20983 confidence: high

Some hear Muhammad and then ask those given knowledge, with sneers, what he said; their hearts are sealed and they follow lusts, while those with guidance receive increased guidance and fear is taught to them.

The passage says some hearts are sealed, asks whether locks are upon hearts, and describes God making certain people deaf and blind.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22593-22708 confidence: medium

The passage urges fighting for weak men, women, and children asking rescue from an oppressive city and a champion; believers fight on God's path, unbelievers on Thagout's path, and Satan's craft is powerless.

The passage explicitly contrasts fighting on the path of God with fighting on the path of Thagout and identifies Satan's faction as adversarial.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22593-22708 confidence: high

Some profess belief in present and prior revelation but seek judgment before Thagout; Satan seeks to mislead them, and hypocrites avert from the apostle while later swearing they wanted good and concord.

The passage contrasts the path of God with the path of Thagout, links unbelievers with Thagout, and names Satan as one who misleads and has friends whose craft is powerless.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23197-23320 confidence: high

God sends a warning through a prophet reciting clear signs, bringing believers who do right from darkness into light and admitting them to gardens beneath which rivers flow forever.

A prophet recites clear signs so that believers who do right may be brought out of darkness into light.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23697-23833 confidence: medium

The Hypocrites falsely bear witness that the addressee is God’s Sent One; they use faith as a cloak, turn others from God’s way, have sealed hearts, appear impressive, and are likened to timbers leaning against a wall.

The Hypocrites outwardly bear witness and use faith as a cloak, while God declares that they lie and describes sealed hearts.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23974-24086 confidence: high

“God is the LIGHT of the Heavens and of the Earth”; His light is likened to a niche, lamp, glass, blessed olive tree, oil, and “light upon light.”

The passage juxtaposes divine light and guidance with images of layered darkness and absence of light for those to whom God gives no light.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24209-24323 confidence: medium

Clandestine talk is said to be of Satan, intended to bring grief to the faithful, but unable to harm except by God's permission.

Clandestine talk meant to grieve the faithful is attributed to Satan, and Satan's party is contrasted with God's party.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24209-24323 confidence: high

Satan has mastered them and made them forget remembrance of God; they are Satan’s party and lost. God decrees that He and His Apostles will prevail.

The passage contrasts Satan’s party, mastered by Satan and lost, with God’s party, strengthened by faith and blessed.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24460-24582 confidence: medium

Those who fled for God’s cause and were slain or died are promised good provision and a pleasing in-bringing; God aids the wronged, causes night to enter day and day to enter night, and is affirmed as truth over what is called on beside Him.

God is said to cause night to enter upon day and day to enter upon night, immediately linked with His truth and power.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24460-24582 confidence: medium

Those who flee for God’s cause and are slain or die receive good provision and a pleasing in-bringing; God aids one wronged after exact reprisal; God causes night to enter day and day to enter night, and God is truth while what is called on besides Him is vanity.

The passage says God causes night to enter day and day to enter night, immediately linking this with God’s truth and the vanity of what is called upon besides Him.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3210-3455 confidence: medium

The overshadowing day brings downcast faces, scorching fire, a fiercely boiling fountain, and Darih as unsatisfying food.

The passage contrasts downcast and joyous faces, beaming and dismal faces, punishment and Paradise, and also uses paired terms such as double/single and male/female.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 confidence: high

Heaven is built and expanded, earth is spread out, and everything is created in pairs so that people may reflect.

The passage states that everything has been created in pairs so that people may reflect.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 3678-3891 confidence: high

Heaven is built and expanded, earth spread like a carpet, everything created in pairs; the warner urges flight to God and says Djinn and men were created to worship him.

The passage states that everything has been created in pairs so that people may reflect.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 confidence: high

Man is created of potter-like clay, the djinn of pure fire, and God is called Lord of the East and Lord of the West.

The passage repeatedly addresses the two addressees, identified in a note as men and djinn, and presents paired forms such as east and west, two seas, and pairs of gardens.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 confidence: medium

Heaven is raised high and the balance appointed so people should not transgress; the earth is prepared for living tribes with fruits, palms, grain, and fragrant plants.

The passage presents appointed celestial times, a balance not to be transgressed, paired East and West, two seas divided by a barrier, and paired addressees of men and djinn.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4514-4760 confidence: medium

God lets loose two seas that meet without overpassing a barrier; from them he brings pearls, and his ships tower at sea like mountains.

Two seas meet but do not cross a barrier, and pearls are brought up from them.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6656-6879 confidence: medium

The Book is said to have come down from the Lord of the Worlds; the faithful spirit brings it down upon the prophet's heart in clear Arabic, and learned Israelites are said to recognize it.

The passage contrasts the Book's divine descent with Satans descending on lying wicked persons and poets followed by the erring.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7050-7238 confidence: high

Eblis says that because God has beguiled him, he will make things fair-seeming on earth and beguile all except God’s sincere servants.

Eblis vows to beguile all except sincere servants, while God states that Eblis has no power over God’s servants except those who follow him.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7860-8026 confidence: medium

God says he will make man of clay, form him, breathe his spirit into him, and command worshipful prostration; the angels prostrate, except Eblis, who is proud and unbelieving.

Eblis refuses to prostrate, becomes proud and unbelieving, and contrasts his fiery origin with the human's clay origin.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 7860-8026 confidence: high

Eblis replies that he is more excellent because God created him of fire and created the man of clay.

Eblis contrasts his own creation from fire with the man’s creation from clay to claim greater excellence.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 confidence: medium

Night is a sign; day is withdrawn into darkness, the sun hastens to its resting place, the moon has decreed stations, and sun, moon, night, and day do not overtake one another but journey in their own sphere.

Night and day, sun and moon are ordered so that each follows its appointed course or sphere without overtaking the other.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8028-8198 confidence: high

God is praised for creating sexual pairs from earth’s produce, humankind, and things beyond human knowledge.

The passage praises God for creating sexual pairs in earth’s produce, humankind, and unknown things.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8200-8362 confidence: medium

God created sexual couples and made ships and beasts for riding; riders praise God and acknowledge return to the Lord.

God is said to have created the sexual couples, all of them.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8695-8860 confidence: high

Some are resigned to God and pursue truth; others are astray and become fuel for Hell. Abundant waters may be given as a proving, while withdrawal from remembrance brings severe torment.

The passage distinguishes those resigned to God, who pursue the way of truth, from those astray, who become fuel for Hell.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9793-9936 confidence: medium

The Lord lengthens the shadow, makes the sun its guide, draws it in, ordains night as a garment, sleep as rest, and day for waking up to life.

The passage contrasts night and day, sweet and salt seas, guidance and straying, other gods and God, Hell and Paradise, and righteous servants and rejecters.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 confidence: high

“We have made the night and the day for two signs,” with night obscured and day made to shine for provision and reckoning time.

Night and day are explicitly called two signs, differentiated as obscured and shining, and associated with provision and time reckoning.
read in the book →
The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 confidence: high

Night and day are made as two signs: night is obscured and day shines so people may seek provision and know years and time reckoning.

Night and day are explicitly made two signs, one obscured and one shining, for seeking provision and reckoning years and time.
read in the book →
The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4120-4169 confidence: high

The beast rises out of the earth at possible named places including Mecca’s temple, Mount Saf, and Tyef; it is described as enormous and composed of many animal features.

The beast rises from the earth, bears sacred objects, and marks faces so every person may be known as believer or infidel.
read in the book →
The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4120-4169 confidence: medium

Antichrist is called al Mash al Dajjl, the false or lying Christ; he is one-eyed and marked on the forehead with C.F.R., signifying Cfer or infidel.

Antichrist/al Dajjl is described as the false or lying Christ, one-eyed, and marked with letters signifying infidel.
read in the book →
The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4427-4474 confidence: medium

Each person answers and tries to shift blame for evil deeds; a dispute arises between soul and body over guilt, with the soul asking that the body be punished and the soul delivered.

The passage describes a dispute between the soul and body over which should be blamed for evil deeds.
read in the book →
The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4427-4474 confidence: high

Each person answers and defends himself by shifting blame; a dispute arises between soul and body, and the soul asks that the body be punished while the soul be delivered.

The soul and body argue over which bears guilt for evil deeds during the final defense.
read in the book →
The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 4586-4634 confidence: high

After trials and dissolution of the assembly, those admitted to paradise take the right-hand way and those destined to hell fire take the left.

Those admitted to paradise take the right-hand way, while those destined to hell fire take the left.
read in the book →
The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5450-5506 confidence: medium

A note gives the daybreak phrase of distinguishing white and black thread and compares it with a Jewish expression involving blue and white threads.

The daybreak boundary is expressed through the ability to distinguish white from black thread, marking the transition into fasting time.
read in the book →
The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5509-5565 confidence: medium

A note explains the white and black thread as the light and dark streaks of daybreak and says explanatory words were added after followers interpreted the image literally.

The white and black thread imagery is explained as light and dark streaks of daybreak that mark the fasting boundary.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7263-7317 confidence: medium

An Arabian writer calls the Hanefites followers of reason and the three other sects followers of tradition; the former are guided by their own judgment, the latter by traditions of Mohammed.

The Hanefites are described as followers of reason, while the other three sects are described as followers of tradition.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7263-7317 confidence: medium

An Arabian writer calls the Hanefites followers of reason and the other three sects followers of tradition; the Hanefites are guided chiefly by their own judgment, while the others adhere more strongly to traditions of Mohammed.

The Hanefites are called followers of reason and contrasted with the other sects as followers of tradition.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7426-7480 confidence: low

The passage says the Mtazalites argued that affirming eternal attributes makes more eternals than one and conflicts with God's unity; Wsel is said to have declared that asserting an eternal attribute asserted two Gods.

The passage reports an argument that eternal attributes would make more eternals than one and that Wsel said asserting an eternal attribute amounted to asserting two Gods.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7540-7593 confidence: medium

The Hyetians, named from Ahmed Ebn Hyet, are reported as teaching that Christ is the eternal Word incarnate and future judge, that there are two gods or creators, that souls transmigrate, and that God is seen at resurrection by understanding.

The passage reports a Hyetian assertion of two gods or creators, the eternal most high God and the non-eternal Christ.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7540-7593 confidence: medium

The passage says the Hyetians asserted "two GODS or Creators" and adds that this opinion is "not much different from that of the Arians and Socinians."

The Hyetian doctrine asserts two Gods or Creators, one eternal and one not eternal.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7596-7645 confidence: high

Other Mohammedan sects apply the comparison to the Mtazalites, saying they resemble Magians by positing two principles: light or God as author of good, and darkness or the devil as author of evil; the passage adds that this cannot be said absolutely of the Mtazalites.

The passage reports an accusation that the Mtazalites resemble Magians by establishing light or God as author of good and darkness or the devil as author of evil.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7596-7645 confidence: medium

Other Mohammedan sects are said to call the Mtazalites like Magians for allegedly establishing two principles: light or God as author of good, and darkness or the devil as author of evil; the passage adds that this cannot absolutely be said of the Mtazalites.

The passage reports an allegation that Mtazalites resemble Magians by establishing two principles: light or God as author of good, and darkness or the devil as author of evil.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7801-7876 confidence: medium

"there is neither compulsion nor free liberty, but the way lies between the two"; power and will in man are created by God, while merit or guilt is imputed to man.

The passage explicitly contrasts compulsion and free liberty and presents a way between the two, with divine creation of power and will and human imputation of merit or guilt.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7878-7936 confidence: medium

God could have created all good people, but chose to create both good and bad; Solomon is cited as saying life and death, good and evil, riches and poverty come from God.

The passage lists life and death, good and evil, riches and poverty as paired conditions that come from God.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7878-7936 confidence: medium

A cited position says God could have created all good but chose to create good and bad; Solomon is cited on life/death, good/evil, riches/poverty coming from God; Christians are said to cite Paul on clay, potter, and vessels for honor or dishonor.

The passage lists paired opposites from Solomon and repeatedly frames human deliberation around doing good or evil.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8153-8202 confidence: medium

The passage states that some Shiite articles came near other sects' notions and reports Mohammed al Baker's doctrine that God's will and decree stand between compulsion and free liberty.

Mohammed al Baker's reported doctrine places God's decree between compulsion and free liberty.
read in the book →
The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8153-8202 confidence: medium

Some Shiite opinions are said to approach those of Mtazalites, Moshabbehites, and Sonnites; Mohammed al Bker's view distinguishes what God wills in and from humans and frames decree between compulsion and free liberty.

Mohammed al Bker's doctrine is summarized as holding neither compulsion nor free liberty, but a middle way in God's decree.
read in the book →
The Koran (Al-Qur'an) SECTION VIII. / AL KORAN. / CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 8640-8689 confidence: medium

“Thee do we worship, and of thee do we beg assistance. Direct us in the right way ... not of those against whom thou art incensed, nor of those who go astray.”

The prayer contrasts the way of those receiving divine grace with the way of those under anger or going astray.
read in the book →
The Koran (Al-Qur'an) SECTION VIII. / AL KORAN. / CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 8640-8689 confidence: medium

The requested way is described as the way of those to whom God has been gracious, not of those against whom God is incensed or of those who go astray.

The prayer distinguishes the way of those graced by God from the ways of those under anger or astray.
read in the book →

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

The passage describes the ideal/practical and mystical/practical divergence increasing until Confucianism becomes established and Taoists become suspected dissenters; it also mentions Mencius's and Chuang Tzŭ's criticisms.

The passage contrasts mystical and practical orientations and describes Confucianism as established while Taoists become suspected dissenters and protesters.
read in the book →
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

The passage says Confucius found TAO in social duties and practical life, while Lao Tzŭ found it in the hidden, inward, or interior life.

The passage repeatedly contrasts practical/social and mystical/inward approaches to TAO, then describes these as becoming opposed traditions.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 confidence: high

From the standpoint of Tao all things are one; ordinary people see contradiction and difference, while the sage sees the many disappear in the One where opposites meet and blend.

The passage repeatedly states that opposites meet, blend, or are identical, and it cites Heracleitus for the teaching that all things are one.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 confidence: high

The sage goes beyond ordinary contradictions; from the standpoint of Tao all things are one, while ordinary people see contradiction, multiplicity, and difference.

The passage states that Chuang Tzŭ's theme is the identity of contraries and supplies examples in which subjective and objective, positive and negative, construction and destruction, and Heracleitean opposites meet or are identical.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 689-814 confidence: high

Heracleitus is presented as teaching a unity of opposing forces, the joining of harmonious and discordant, God as paired opposites, and war as father and lord of all.

Heracleitus is represented as teaching a unity of opposing forces, that the different is at unity with itself, and that hidden harmony is greater than visible harmony.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 816-909 confidence: medium

The passage defines Chuang Tzŭ's mysticism through self-absorption, becoming an unconscious vehicle of higher illumination, taking refuge in God, no distinction between subject and object, the axis of TAO, and abstraction from self as the road to TAO.

The passage states that the sage learns no distinction between subject and object and that One and not-One, God and Man, are One.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 911-1006 confidence: low

The passage describes an antinomian element in Chuang Tzu, including statements that good and evil are the same and that one should take no heed of time, right, or wrong.

The passage cites the idea that good and evil are the same and that one should not heed right and wrong.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 911-1006 confidence: low

The passage states that Chuang Tzu contains mystic antinomianism, including the ideas that good and evil are the same and that one should take no heed of time or right and wrong; it warns that literalizing such utterances can be disastrous.

The passage reports the mystical claim that good and evil are the same and that right and wrong should not be heeded.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER III. / NOURISHMENT OF THE SOUL. / CHAPTER IV. / MAN AMONG MEN.; lines 2137-2265 confidence: medium

Confucius says the Prince may defeat Yen Hui before he speaks; trying this approach is like taking fire to quell fire or water to quell water, popularly called pouring oil on the flames.

Confucius compares Yen Hui's approach to taking fire to quell fire and water to quell water, and to pouring oil on flames.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2646-2772 confidence: medium

Confucius says that from the point of view of difference things are distinguished, while from the point of view of sameness all things are one; Wang T'ai directs his mind to virtue and regards the discrepancy of his toes as the loss of mud.

Confucius explicitly contrasts difference and sameness and says that from sameness all things are ONE.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2774-2898 confidence: high

No-toes consults Lao Tzŭ about Confucius; Lao Tzŭ mentions continuity of life and death and identity of can and cannot as a way to release Confucius from fetters, but No-toes says release is impossible.

Lao Tzŭ names continuity of life and death and identity of can and cannot, while Confucius lists many paired states as revolving on Destiny's wheel and not entering the soul's domain.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2774-2898 confidence: medium

Confucius lists paired conditions revolving on the wheel of Destiny and says they should not disturb inner harmony; he advises swimming with the tide and living peacefully with mankind.

Confucius lists paired opposites revolving on the wheel of Destiny and advises not letting them disturb inner harmony.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER IV. / MAN AMONG MEN. / CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE.; lines 2900-2974 confidence: medium

The qualifications of the truly wise are bestowed by God as heavenly food; those who feed on the divine have little need for the human, wear human forms without human passions, and have no place for positives and negatives.

The passage says positives and negatives find no place in those without human passions, and Chuang Tzŭ says such a person does not let good and evil disturb the internal economy.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3124-3270 confidence: high

Their concerns and non-concerns are reduced to ONE; in the ONE they are of God, in what is not ONE they are of Man, and no human-divine conflict ensues.

The passage reduces cared-for and not-cared-for things to ONE and says no conflict ensues between the human and the divine.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 confidence: medium

Four men resolve that whoever can make Inaction the head, Life the backbone, and Death the tail of existence may be their friend; they look at each other, smile, accept, and become friends.

The four men become friends after accepting the condition that Inaction be the head, Life the backbone, and Death the tail of existence.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3417-3571 confidence: high

Tzŭ Kung reports that the men seek nothingness and separation from corporeal frames; Confucius says they travel beyond the rule of life, are one with God, do not distinguish human and divine, see life as a tumour and death as release, stand on unity, ignore passions and senses, and wander in inaction.

Confucius says the men consider themselves one with God, recognize no distinction between human and divine, and stand on the unity of all things.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 confidence: medium

The Master says TAO covers and supports all things, defines action and speech by inaction, and describes a person who rejects wealth and fame, treats throne and empire as no personal glory, and knows all things as ONE.

The perfected person is said to know that all things are ONE and that life and death are phases of the same existence.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5634-5761 confidence: high

Repose, tranquillity, stillness, and inaction are called levels of the universe and Tao’s perfection; the passage sequences unconditioned, conditioned, order, repose, movement, attainment, inaction, and potential action.

The passage contrasts repose and motion, links repose with Negative and earth, and links motion with Positive and heaven.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5634-5761 confidence: high

Those resting in the principle reach the unconditioned; from it come the conditioned and order, while repose leads to movement, attainment, inaction, and potential action.

The passage pairs repose with the Negative and motion with the Positive, and elsewhere derives movement from repose.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5763-5886 confidence: medium

The ruler is essential/root and the ruled accidental/branch-tip; arms, rewards, laws, music, clothes, and mourning are called lowest forms in their domains.

The text repeatedly contrasts ruler and ruled, prince and minister, heaven and earth, seasons in sequence, and Yao's accord with man versus Shun's accord with God.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 confidence: high

The Yellow Emperor says he played as a man with inspiration from God, and that perfect music moves from a human standard to divine lines, five virtues, spontaneity, blended seasons, and accord of all creation.

The Yellow Emperor describes perfect music as blending the four seasons, bringing all creation into accord, and expressing the harmony of Yin and Yang through alternating qualities.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 confidence: high

The Yellow Emperor says he played as a man drawing inspiration from God and describes perfect music as moving through human, divine, virtuous, spontaneous, seasonal, creative, Yin-Yang, and life-death alternations.

The Yellow Emperor's perfect music blends seasons, brings creation into accord, harmonizes Yin and Yang, and alternates fulness and decay, dying and living, sinking and rising.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6243-6370 confidence: high

The speaker says the music is the harmony of Yin and Yang, illuminated by sun and moon, filling valley and gorge, while spirits of darkness remain in their domain and sun, moon, and stars follow their appointed courses.

The music is explicitly described as the harmony of Yin and Yang and is connected with sun, moon, stars, and ordered cosmic movement.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 confidence: medium

Confucius, age fifty-one, goes south to P'ei to see Lao Tzŭ; he says he has not got TAO and failed after five years in numbers and twelve years in Yin and Yang.

Confucius reports years spent studying Yin and Yang, and later describes the Dragon as nourishing the two Principles of Creation.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 confidence: medium

Confucius, age fifty-one, goes south to P'ei to see Lao Tzŭ; he says he has not obtained Tao after seeking it for five years in numbers and twelve years in Yin and Yang.

The passage mentions Confucius seeking Tao in Yin and Yang and later describes the Dragon as nourishing the two Principles of Creation.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6500-6610 confidence: medium

Lao Tzu says the Yellow Emperor's administration made the people's affections catholic, so nobody wept for parents and all loved equally.

Lao Tzu's sequence moves from equal affection under the Yellow Emperor to filial partiality, rivalry, individuality, force, classes, and alarm.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIV. / THE CIRCLING SKY. / CHAPTER XV. / SELF-CONCEIT.; lines 6613-6755 confidence: high

"The birth of the Sage is the will of God; his death is but a modification of existence. In repose, he shares the passivity of the Yin; in action, the energy of the Yang."

The Sage is explicitly described as sharing the passivity of Yin in repose and the energy of Yang in action.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIV. / THE CIRCLING SKY. / CHAPTER XV. / SELF-CONCEIT.; lines 6613-6755 confidence: high

The Sage’s birth is the will of God, death is a modification of existence, repose shares Yin passivity, and action shares Yang energy.

The Sage is described as sharing Yin passivity in repose and Yang energy in action.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 confidence: medium

Chuang Tzŭ replies that he rests halfway between the two alternatives and says troubles would not arise if one were charioted upon TAO and floating above mortality; he names Shên Nung and Huang Ti in connection with this method.

Chuang Tzŭ lists paired reversals and says the fixed point is only in TAO, where one is beyond praise and blame, great and small, above and below.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 confidence: high

Chuang Tzu says he rests halfway between the alternatives; if charioted upon Tao and floating above mortality, such troubles would not arise. He names this as the method of Shên Nung and Huang Ti.

Chuang Tzu answers the dilemma by resting halfway between the alternatives and then points beyond paired reversals to the domain of Tao.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XV. / SELF-CONCEIT. / CHAPTER XVI. / EXERCISE OF FACULTIES.; lines 6757-6895 confidence: medium

Primeval man lives in perfect tranquillity; Positive and Negative principles are united; spiritual beings cause no trouble; seasons are ordered; nothing is injured; death is unknown; knowledge is unused; this is perfection of unity.

Primeval man lives amid peacefully united Positive and Negative principles, ordered seasons, no injury, no death, and an all-encompassing oneness.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XV. / SELF-CONCEIT. / CHAPTER XVI. / EXERCISE OF FACULTIES.; lines 6757-6895 confidence: medium

The passage says the world destroys TAO and TAO destroys the world; TAO and world cannot elevate each other; Sages' virtue remains hidden even if they do not dwell on mountain and in forest.

The passage says the world destroys TAO and TAO destroys the world, presenting the two as mutually destructive in the context of decline and hidden virtue.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XV. / SELF-CONCEIT. / CHAPTER XVI. / EXERCISE OF FACULTIES.; lines 6757-6895 confidence: high

Primeval man lives in perfect tranquility; Positive and Negative principles are peacefully united; spiritual beings cause no trouble; seasons are ordered; nothing is injured; death is unknown; knowledge has no occasion for use.

The passage describes a primeval condition in which cosmic principles are united, seasons are ordered, death is unknown, and all conditions are one.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 6898-7025 confidence: high

The River Spirit asks whether the universe should be regarded as great and the tip of a hair as small; the Ocean Spirit answers that dimensions are limitless and terms are not final.

The Ocean Spirit teaches that great and small, near and far, success and failure, life and death, infinitesimal and colossal are not absolute final terms.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7027-7165 confidence: high

The Spirit of the River asks how extremes of value, worthlessness, greatness, and smallness are determined; the Spirit of the Ocean replies that from TAO there are no such extremes.

The Ocean's answer denies fixed extremes and gives examples of relative scale, functional existence, directional convertibility, and point-of-view morality.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7027-7165 confidence: high

The passage says right requires wrong, good government requires misrule, heaven requires earth, and the negative principle requires the positive.

The passage explicitly rejects right without wrong, good government without misrule, heaven without earth, and negative without positive.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVI. / EXERCISE OF FACULTIES. / CHAPTER XVII. / AUTUMN FLOODS.; lines 7027-7165 confidence: high

The passage says that right and wrong, good government and misrule, heaven and earth, and negative and positive are correlatives, and that political judgments such as usurper or patriot depend on timing and harmony with the age.

The passage explicitly pairs right and wrong, good government and misrule, heaven and earth, and negative and positive as mutually implicated terms.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVII. / AUTUMN FLOODS. / CHAPTER XVIII. / PERFECT HAPPINESS.; lines 7624-7756 confidence: high

The speaker says life is a loan and that “Life and death are as day and night,” asking why one should loathe mortality.

The passage compares life and death to day and night, has the dream skull prefer death to mortal life, and has Lieh Tzu say there is no life and no death.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7894-8031 confidence: high

Duke Wei asks T'ien K'ai Chih about Chu Hsien’s art of life; T'ien says his master taught that keeping life is like keeping sheep by finding and whipping up laggards.

Shan Pao cares for the inner self and is destroyed externally, while Chang I cares externally and dies internally; both are said to have neglected laggards.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10062-10217 confidence: medium

Natural sympathy draws people; forced adaptation leaves no room for oneself or others. The will is compared to a deadly weapon, Nature to a powerful bandit, and injury is located in the human heart. Tao’s subdivisions and the danger of separation are introduced.

The passage refers to Positive and Negative principles producing the visible universe and repeatedly joins existence with non-existence and life with death as one.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 10062-10217 confidence: high

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.

The passage treats existence and non-existence, life and death, and Non-Existence and Nothing as ultimately one or continuous rather than absolutely opposed.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9928-10060 confidence: medium

Lao Tzŭ says preserving life means keeping all in ONE, losing nothing, judging good and evil without divination, knowing when to stop, leaving others alone, attending to oneself, being without care and knowledge, and being like a child; a note compares keeping all in one to Tao-Tê-Ching ch. x.

Preserving life is said to consist in keeping all in ONE, with the note glossing this as body and soul, while good and evil are to be evaluated without divination.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10309-10451 confidence: high

The Prince says he wants to love his people and cultivate duty toward one's neighbour to end war. Hsü Wu Kuei answers that this cannot be done, calling love for the people the root of evil to them and cultivated duty to end war the origin of fighting.

Hsü Wu Kuei says love for the people can become the root of evil, duty to end war can become the origin of fighting, and what is made good turns bad.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10936-11068 confidence: medium

The divine man trusts natural development and avoids adding the artificial to the natural; life and death may be gains or losses according to circumstances, and poisonous drugs can become sovereign remedies.

Life and death are alternately described as gain or loss according to circumstances, poisonous drugs can become remedies, and defeat can be followed by rally.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11595-11746 confidence: medium

Wood rubbed with wood produces fire; inharmonious Positive and Negative principles disturb heaven and earth with thunder, rain, lightning, and scorched locust-trees; the passage then says conflict produces fire that consumes inner harmony and destroys the mind.

The passage says inharmonious Positive and Negative principles disturb heaven and earth, producing thunder, rain, lightning, and fear of collapse.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 confidence: high

Overflowing language is said to be in accord with God, spread on all sides, endure, embrace positive and negative in one, and relate to the identity of contraries and the difference between identity and expression.

The text states that positive and negative are embraced in one, that without language contraries are identical, and that divine equilibrium is represented by God holding scales.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 confidence: medium

"Without language, contraries are identical. The identity is not identical with its expression: the expression is not identical with its identity."

The passage states that without language contraries are identical, while identity and its expression are not the same.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 12084-12148 confidence: medium

The Umbra says it is seen in firelight or daylight, gone in darkness or night, and comes, goes, and lives with the things on which it depends, while the giver of life cannot be sought out.

The Umbra appears in firelight or daylight, disappears in darkness or night, and comes or goes with the things on which it depends.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12423-12567 confidence: high

Confucius says success is success in Tao, danger need not mean loss of virtue, and winter frost and snow reveal pine and fir; he resumes music, Tzŭ Lu dances, and Tzŭ Kung expresses awe.

Confucius says success and failure depend on Tao rather than circumstance, and the narrator says ancients who attained Tao were equally happy in success and failure.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13391-13538 confidence: medium

The fisherman lists sorrows of people, ministers, princes, and the Son of Heaven, including inharmonious natural principles and irregular heat and cold.

The fisherman says the two great principles of nature may work inharmoniously, with heat and cold arriving at irregular seasons so that people and things suffer.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer Chuang Tzu, Chapter II, butterfly dream confidence: high

Chuang Tzu dreams he is a butterfly and then questions whether he is a man dreaming a butterfly or a butterfly dreaming a man.

The speaker moves between human and butterfly identity through dream and questions which identity is primary.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer Chuang Tzu, Chapter II, Great Awakening confidence: medium

The passage says dreamers do not know they dream and that the Great Awakening reveals this life as a great dream.

The passage repeatedly reverses the apparent hierarchy between dream and waking.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer Chuang Tzu: Mystic, Moralist, and Social Reformer / TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1; lines 98-162 confidence: medium

II--THE IDENTITY OF CONTRARIES

Chapter II is titled “THE IDENTITY OF CONTRARIES,” directly naming a pattern of paired or opposed terms.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer Chuang Tzu: Mystic, Moralist, and Social Reformer / TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1; lines 98-162 confidence: low

The table lists abstract or doctrinal chapter titles including “The Identity of Contraries,” “Nourishment of the Soul,” “The Great Supreme,” and “The Tao of God.”

The title “The Identity of Contraries” explicitly names a relation between opposites or contraries.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer HORSES' HOOFS. / CHAPTER X. / OPENING TRUNKS. / B.C. 481.; lines 4298-4432 confidence: medium

The appearance of Sages is said to cause great robbers; if Sages are driven out or become extinct, robbers will disappear, like a gully drying when a stream ceases or a chasm filling when a hill is levelled.

The passage states that the appearance of Sages caused the appearance of great robbers and that if Sages are extinct there will be no more robbers.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 confidence: medium

Yung Ch'êng Shih said, "Take away days, and there would be no years. No inside, no outside."

Yung Ch'êng Shih's saying presents years as dependent on days and outside as dependent on inside.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 confidence: high

At sixty, Chü Poh Yü changes his opinions; what had been right becomes wrong, and the passage questions present certainty.

Chü Poh Yü reverses former judgments, and the passage contrasts known knowledge with the unknown route to knowledge.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 confidence: high

T'ai Kung Tiao defines society as families and individuals agreeing to customs, with discordant elements forming a harmonious whole.

Society is defined as discordant elements united; the horse, mountain, river, seasons, and social offices illustrate completeness through coordinated difference.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 confidence: medium

Chü Poh Yü reached sixty and changed his opinions, regarding what he formerly called right as wrong; the text questions whether present right may become wrong.

Chü Poh Yü's changed opinions at sixty introduce uncertainty about whether present right may later be judged wrong.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11367-11501 confidence: medium

Seasons begin and end, generations change, fortune alternates, and society is compared to mixed shrubs in a jungle and trees and stones mixed on a mountain; Shao Chih asks whether this could be called Tao.

The passage describes seasons beginning and ending, generations changing, fortune alternating, and society as a mixture like jungle shrubs or mountain trees and stones.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11503-11592 confidence: high

Shao Chih asks about the vitality of all things; T'ai Kung Tiao answers that the Positive and Negative principles regulate each other and that the four seasons alternate, generate, and destroy one another.

The Positive and Negative principles regulate each other, and the passage lists multiple paired conditions such as peril/safety and good/evil fortune.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11503-11592 confidence: high

T'ai Kung Tiao says creation is called the Ten Thousand Things for convenience; the universe is vast, the Positive and Negative principles are mighty, and Tao embraces them all; named social bonds cannot compare with Tao.

The Positive and Negative principles are paired and described as mutually influencing, acting upon, and regulating one another, producing worldly conditions.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12907-13044 confidence: high

Man Kou Tê says shameless people grow rich, confidence makes people conspicuous, reputation and wealth come from such means, and the virtuous man without them has scope only beyond himself.

The dialogue sets wealth against reputation and mean man against superior man, while Wu Yoh states that doing nothing would make the results the same.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 12907-13044 confidence: medium

Tzŭ Chang asks how bonds and ranks can be distinguished without virtue and social order; Man Kou Tê replies with examples involving Yao, Shun, T'ang, Wu Wang, Wang Chi, and Chow Kung and criticizes Confucianist and Mihist principles.

Tzŭ Chang asks about distinguishing kin, worthy and unworthy, young and old, while Man Kou Tê answers with examples that unsettle those distinctions.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 13046-13177 confidence: high

The opening counsel says to return to the natural self, abide by heaven, view straight and crooked from the infinite, merge distinctions, hold to a magic circle where positives and negatives converge, and walk in Tao.

The passage says straight and crooked should be viewed from the infinite, all distinctions are merged, and positives and negatives converge at the center of a magic circle.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 13046-13177 confidence: medium

The speaker counsels reverting to the natural self, abiding by heaven, viewing straight and crooked from the infinite, merging distinctions, holding to a magic circle where positives and negatives converge, and walking in the way of Tao.

The passage says straight and crooked should be viewed from the infinite, that distinctions merge, and that positives and negatives converge at the centre of a magic circle.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER. / CHAPTER XXIX.; lines 13179-13218 confidence: medium

Discontent argues that one must cling to reputation and that denying bodily pleasures to prolong life would make life a prolonged invalid illness.

Two named abstract dispositions, Discontent and Complacency, present opposing views on reputation, contentment, and wealth.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 confidence: medium

Life follows death and death begins life; life is convergence of vital fluid and death its dispersion; all things are ONE, with corruption becoming animation and animation becoming corruption.

Life and death are described as consecutive states of vital fluid; corruption becomes animation, animation becomes corruption, and Yin-Yang and the four seasons keep their order.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 confidence: medium

The Yellow Emperor says life follows death, death begins life, human life results from convergence of vital fluid, and dispersion is death. He says all things are ONE, corruption becomes animation, animation becomes corruption, and Sages venerate ONE.

The passage describes life following death, death as the beginning of life, and animation and corruption changing into one another through convergence and dispersion of vital fluid.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 confidence: medium

Man's intellect cannot reach the root. The six cardinal points are included in TAO, an autumn spikelet carries TAO, nothing rises and falls without persisting in some way, and the Yin, Yang, and four seasons keep proper order.

The six cardinal points reaching into infinity and the minute autumn spikelet are both said to be included in or carry TAO.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 confidence: medium

A note states that the affinity of Yin and Yang, in due proportions, combines and produces life.

Lao Tzŭ says light is born of darkness, classification of formlessness, and existence of non-existence; a note also describes Yin and Yang producing life.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 confidence: medium

Shun asks Ch'êng if TAO can be possessed; Ch'êng replies that the body, life, individuality, and posterity are delegated by God and not one's own.

Lao Tzŭ says light is born of darkness and classification from formlessness; the passage also mentions positive and negative and a note invokes Yin and Yang.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 confidence: medium

Chuang Tzŭ invites his hearer to reach the palace of Nowhere, practice inaction, rest without care, and move up and down the realms of Infinity.

Chuang Tzŭ speaks of the identity of all things and says TAO causes paired processes such as fulness and emptiness or beginning and end without being either member of the pair.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9662-9787 confidence: medium

Jen Ch'iu asks Confucius about the time before the universe; Confucius teaches that there is no past, present, beginning, or end, that life and death are correlates, and that Tao was before the universe, is not a thing, is unproduced, and is within everything.

Confucius says that life gives birth to death and death ends life, making life and death correlates rather than independent entities.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4511-4651 confidence: high

Great joy and sorrow move people toward positive and negative poles; disturbed equilibrium interrupts seasons and heat-cold balance; the passage links loss of steadiness to surpassing others and struggle over rewards and punishments.

The passage links joy and sorrow to positive and negative poles, then states that disturbed equilibrium interrupts the four seasons and the balance of heat and cold.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4511-4651 confidence: medium

Yao's government causes excessive happiness, Chieh's causes excessive sorrow; joy and sorrow move toward positive and negative poles, and disturbed equilibrium interrupts seasons, heat and cold, and human physical well-being.

Joy and sorrow are linked to positive and negative poles, whose disturbed equilibrium interrupts seasons, heat and cold, and human physical well-being.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 confidence: high

Kuang Ch'êng Tzŭ says to cherish what is within, shut off what is without, and that much knowledge is a curse; he speaks of the abode of Great Light, the gate of Profound Mystery, and positive and negative Powers that control heaven and earth and contain each other.

Kuang Ch'êng Tzŭ describes positive and negative Powers as controllers of heaven and earth and says each contains the other.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 confidence: high

Kuang Ch'êng Tzŭ teaches cherishing what is within, shutting off what is without, calls much knowledge a curse, and describes Great Light and Profound Mystery as sources of the positive and negative Powers.

The passage presents positive and negative Powers as controllers of heaven and earth and says each contains the other.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4918-5002 confidence: high

The passage lists matter, mankind, affairs, law, duty, charity, ceremony, virtue, TAO, and GOD, and includes the editorial note, 'In inaction there is action.'

The passage says there is action in inaction, describes the true Sage as acting without plans or clinging, and states that there should be neither action nor inaction.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4918-5002 confidence: high

Inaction and compliance make the TAO of God; action and entanglement make the TAO of man. The former is fundamental and the latter accidental.

The passage explicitly separates the TAO of God from the TAO of man and contrasts inaction/compliance with action/entanglement.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4918-5002 confidence: high

The passage says divine enlightenment and Tao are needed, then distinguishes the Tao of God, made of inaction and compliance, from the Tao of man, made of action and entanglement.

The passage explicitly distinguishes the Tao of God from the Tao of man, assigning inaction and compliance to one and action and entanglement to the other.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14084-14205 confidence: low

"The true Sage is born; the prince is made. Yet all proceed from an original ONE."

The passage contrasts TAO as original ONE with later disorganization, individual idiosyncrasies, divergent schools, and fragments scattered over the earth.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14324-14459 confidence: high

A tortured person is described as sacrificing positive and negative alike and ceasing to trouble about knowledge, forethought, past, or future in a neutral condition.

The passage repeatedly pairs and reverses opposites: positive and negative cease, strong is content to be weak, pure accepts disgrace, first becomes lowest, substantial is exchanged for unsubstantial, life and death are juxtaposed, and heaven and earth are blended in one.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14324-14459 confidence: medium

P'êng Mêng's tutor says ancient knowers of Tao "reached the point where positive and negative ceased to exist."

Ancient knowers of Tao are said to reach a point where positive and negative cease to exist; the Tao of the ancients includes life and death and heaven and earth blended in one.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14461-14654 confidence: medium

Hui Tzŭ calls infinite greatness the Greater One and infinite smallness the Lesser One, and also claims that what is without dimensions measures a thousand li.

Hui Tzŭ's theses define paired extremes and recast oppositions such as great/small, high/low, level/unlevel, noon/sunset, birth/death, hot/not hot, and moving/at rest.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 14656-15101 confidence: medium

“Correlatives, 207, 208”; “Discord and accord, 320”; “Existence and non-existence, 206, 304”; “Extremes meet, 115.”

The passage lists correlatives, discord and accord, existence and non-existence, and extremes meeting.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 15557-16014 confidence: medium

“Negative, Positive and”; “Positive and Negative”

The passage explicitly indexes “Negative, Positive and” and “Positive and Negative.”
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE OLD FISHERMAN. / CHAPTER XXXII. / CHAPTER XXXIII. / THE EMPIRE.; lines 15557-16014 confidence: medium

"Negative, Positive and"; "Positive and Negative".

The index explicitly includes entries for 'Negative, Positive and' and 'Positive and Negative.'
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8886-9028 confidence: high

Perfect Negative is passive, perfect Positive active; their interaction produces harmony, and life/death and beginning/end proceed ceaselessly.

The passage names passive Negative and active Positive principles and says their interaction produces harmony by which all things are produced.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9186-9215 confidence: medium

The Prince of Fan says Ch'u's preservation will not preserve the Prince of Ch'u; an interjection explains that he is without TAO.

The speech contrasts Fan as destroyed yet not destroyed with Ch'u as preserved yet not truly existing.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9186-9215 confidence: medium

"The destruction of the Fan State ... did not suffice to injure my existence."

The reply contrasts destruction with non-destruction and preservation with non-existence: Fan is destroyed yet not harmed, while Ch'u is preserved yet not truly existent.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 confidence: high

“THE IDENTITY OF CONTRARIES”; distinctions are said to be merged in “ONE.”

The chapter title and argument foreground contraries, the merging of distinctions in One, and the problem of right and wrong; the close uses paradoxes to question contraries generated by self-made criteria.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 confidence: high

The passage contrasts great knowledge and great speech, which embrace or cover the whole, with small knowledge and small speech, which are partial or particular.

The passage title and argument name the identity of contraries, and the discourse explicitly criticizes the mind's admission of contraries through self-made criteria.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1530-1662 confidence: high

The passage says one who reconciles affirmative with negative "must do so by the light of nature."

The passage repeatedly presents opposed terms such as affirmative and negative, subjective and objective, beauty and ugliness, and construction and destruction as unified or identical from the standpoint of Tao.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1530-1662 confidence: high

Speech is distinguished from breath by meaning; Tao and speech are obscured; Confucian and Mihist schools affirm and deny opposed claims; reconciliation is by the 'light of nature.'

The passage repeatedly joins affirmative and negative, subjective and objective, construction and destruction, and says the sage regards contraries as identical.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1664-1804 confidence: high

Knowledge of the men of old reaches to a period before matter; later come unconditioned matter, conditioned matter, and then contraries, with the decline of TAO and rise of individual bias.

The passage repeatedly treats contraries, paired delimitations, and the true Sage's non-argumentative stance toward them; the commentary explicitly describes the Sage as aiming at annihilation of contraries.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1664-1804 confidence: high

Ancient knowledge extends to a period before matter, then to unconditioned matter, then to conditioned matter before contraries; when contraries appear, Tao declines and individual bias arises.

The passage says contraries were once unknown, that their appearance accompanied Tao's decline, and later states that the speaker and all things are one.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1664-1804 confidence: medium

The passage says the autumn spikelet tip is greatest, a vast mountain is small, a child cut off in infancy has unsurpassed age, P'êng Tsu died young, and 'I, and everything therein, are ONE.'

The passage reverses ordinary measures of size and age by saying an autumn spikelet is greater than anything under heaven, a vast mountain is small, an infant has unsurpassed age, and P'êng Tsu died young.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 confidence: high

Yeh Ch'üeh asks Wang I about subjective sameness and knowledge; Wang I answers with uncertainty and examples of different species' habitats, foods, mates, and beauty standards.

Wang I questions absolute standards of habitat, taste, beauty, virtue, and positive versus negative; Chang later says the Sage rejects the confusion of this and that.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 confidence: medium

"He blends everything into one harmonious whole"; the Sage also grasps the universe, ignores rank, and keeps Unity unscathed through ten thousand years.

Chang describes the Sage as holding the universe, blending everything into one harmonious whole, and maintaining Unity through vast time.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 confidence: high

Yeh Ch'üeh asks Wang I about subjective sameness and knowledge; Wang I questions certainty and compares human, eel, monkey, deer, centipede, owl, crow, fish, bird, and deer standards of habitat, food, mates, and beauty, concluding that virtue and positive-negative standards are obscured.

Wang I questions whether knowing and not-knowing can be reversed and uses species-specific examples to unsettle absolute standards of right habitat, taste, beauty, virtue, and positive-negative distinctions.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 confidence: medium

Chang Wu Tzŭ describes the Sage as seated by sun and moon, holding the universe, blending everything into one harmonious whole, rejecting this-and-that confusion, ignoring rank, and remaining unscathed by vast time and even the universe's passing away.

Chang Wu Tzŭ says the Sage blends everything into one harmonious whole and rejects the confusion of this and that.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1806-1929 confidence: medium

The passage asks whether love of life is delusion and whether fear of death resembles a child who has lost the way and cannot find home; it then begins to introduce Li Chi as daughter of Ai Fêng.

The passage asks whether love of life may be delusion and whether fear of death may resemble a child unable to find home.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 confidence: high

The passage describes God, the Infinite Absolute, and ONE as the unity in which contraries blend, distinctions of positive and negative or right and wrong are obliterated, and final rest is taken in the Infinite.

The passage repeatedly describes positive and negative, right and wrong, and this and that as contraries that blend, merge, or are obliterated in ONE.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 confidence: high

The speaker says winning an argument cannot prove rightness, and any arbiter who agrees or disagrees with either side cannot decide the truth; therefore dependence on Another is proposed.

The speaker says neither debate victory nor any human arbiter can establish which disputant is right or wrong.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 confidence: medium

The Penumbra asks why the Umbra moves, rests, sits, and rises; the Umbra says it depends on something else, comparing this dependence to snake scales and cicada wings that do not move on their own.

The Penumbra and Umbra dialogue presents visible alternation between motion and rest as dependent on unseen or prior causes.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 confidence: medium

Chuang Tzŭ dreams he is a butterfly, wakes as himself, and cannot tell whether he was a man dreaming of being a butterfly or is now a butterfly dreaming he is a man; the passage says the transition is called Metempsychosis.

Chuang Tzŭ experiences himself as a butterfly in a dream, wakes as a man, and cannot determine which identity is dreaming the other.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 confidence: high

The speaker asks whether winning an argument establishes rightness or wrongness, and concludes that the disputants cannot know, leaving the world ignorant of truth.

The passage repeatedly questions whether disputants can determine right and wrong and whether an arbiter can decide between them.
read in the book →
Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1931-2013 confidence: high

"in whose infinity all contraries blend indistinguishably into ONE"; the passage also describes being embraced in an obliterating unity.

The passage says all contraries blend indistinguishably into one and that distinctions are obliterated and merged in an all-embracing unity.
read in the book →
The Tao Teh King, or the Tao and its Characteristics Tao Teh King, Ch. 43.1-2 confidence: medium

The softest thing in the world overcomes the hardest; what has no substantial existence enters where there is no crevice; the passage connects this with "doing nothing" and "non-action."

The passage directly contrasts the softest thing with the hardest and says the softest overcomes.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1022-1163 confidence: high

Seemingly unwise government may help while meddling government harms; misery and happiness turn into one another; correction becomes distortion and good evil; the sage does not cut, injure, take license, or dazzle.

Misery and happiness are paired as adjacent or hidden within each other, and correction and good are said to turn into distortion and evil.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1022-1163 confidence: high

A great state is like a low-lying, down-flowing stream and becomes the center toward which small states under heaven tend.

The great state is likened to a low down-flowing stream and the female is said to overcome the male by stillness; abasement lets great and small states gain one another.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1165-1302 confidence: high

The great state wishes to unite and nourish; the small state wishes to be received and serve; the great state must abase itself.

The great state must abase itself; rivers and seas rule by lying lower; the sage ruler is above and before by placing himself below and behind.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1165-1302 confidence: high

"to act without (thinking of) acting" and "to recompense injury with kindness."

Tao's way is to act without thinking of acting; the sage avoids purposive acting and grasping, yet accomplishes the greatest things and helps natural development.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1165-1302 confidence: medium

Ancient Tao practitioners did not enlighten the people but made them simple and ignorant; much knowledge makes governing difficult, and mysterious excellence leads to conformity.

Ancient Tao practitioners are said to make the people simple and ignorant; governing by wisdom is called a scourge, while not doing so is called a blessing.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1165-1302 confidence: high

"I have three precious things"—gentleness, economy, and shrinking from taking precedence of others.

Gentleness is one of the three precious things, is said to enable boldness, to be victorious even in battle, and to be protected by Heaven.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1165-1302 confidence: high

The one skilled in Tao's wars assumes no martial port, does not resort to rage, keeps apart from foes after vanquishing, and commands humbly.

The skilled participant in Tao's wars has no martial port, does not rage, keeps apart from foes after victory, and commands humbly.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1304-1449 confidence: high

“He ne’er contends, / And therein is his might”; he bends wills toward union and has ends like Heaven.

The passage praises non-contention, defensive military posture, reluctance in war, and Heaven’s non-striving power to overcome.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1304-1449 confidence: high

Humans are supple and weak at birth but firm and strong at death; trees and plants are soft and brittle in early growth but dry and withered at death.

Life is associated with softness and weakness, death with firmness and strength; water is soft and weak yet overcomes firm and strong things.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1304-1449 confidence: high

The Way of Heaven is compared to bending a bow: the high part is brought low and the low raised; Heaven diminishes excess and supplements deficiency.

The Way of Heaven is compared to a bent bow and is said to diminish superabundance while supplementing deficiency, unlike the way of man.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 702-871 confidence: high

“The movement of the Tao / By contraries proceeds”; all things under heaven spring from existence, and existence from non-existence.

The passage explicitly says the Tao moves by contraries and repeatedly contrasts brightness with lack, progress with drawing back, existence with non-existence, soft with hard, and increase with diminishment.
read in the book →
The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 702-871 confidence: high

“The movement of the Tao / By contraries proceeds”; all things under heaven spring from existence, and existence from non-existence.

The passage says weakness marks Tao’s mighty deeds and that the softest thing in the world overcomes the hardest.
read in the book →
The Tao Teh King, or the Tao and its Characteristics The Tao Teh King, or the Tao and its Characteristics / THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1.; lines 217-340 confidence: medium

The Tao is not seen, heard, or grasped; it is named the Equable, Inaudible, and Subtle, and these are blended together as The One.

The Tao is described through negated perception, as The One, as formless and invisible, and as beyond front and back.
read in the book →
The Tao Teh King, or the Tao and its Characteristics The Tao Teh King, or the Tao and its Characteristics / THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1.; lines 343-476 confidence: high

"The partial becomes complete; the crooked, straight; the empty, full; the worn out, new."

The passage states that partial becomes complete, crooked straight, empty full, and worn out new, and links this to real completion.
read in the book →
The Tao Teh King, or the Tao and its Characteristics The Tao Teh King, or the Tao and its Characteristics / THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1.; lines 479-619 confidence: high

"Gravity is the root of lightness; stillness, the ruler of movement."

The passage repeatedly pairs gravity/lightness, stillness/movement, manhood/femaleness, white/black, glory/disgrace, front/behind, warmth/freezing, and strength/weakness.
read in the book →
The Tao Teh King, or the Tao and its Characteristics The Tao Teh King, or the Tao and its Characteristics / THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1.; lines 621-699 confidence: high

The passage praises self-knowledge, self-overcoming, satisfaction, energetic action, fulfilling one's position, and dying yet not perishing.

The passage repeatedly uses paired oppositions and reversals: others/self, strong/mighty, left/right, expiration/inspiration, soft/hard, weak/strong, action/non-action, name/namelessness.
read in the book →
The Tao Teh King, or the Tao and its Characteristics The Tao Teh King, or the Tao and its Characteristics / THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1.; lines 64-214 confidence: high

Beauty/ugliness and other paired contrasts such as existence/non-existence, difficulty/ease, height/lowness, and before/behind mutually produce or define one another.

The passage lists paired contrasts that produce, define, or harmonize with one another.
read in the book →

germanic

Beowulf: An Anglo-Saxon Epic Poem XVIII. / BEOWULF RECEIVES FURTHER HONOR. / THE MOTHER OF GRENDEL. / HROTHGAR'S ACCOUNT OF THE MONSTERS.; lines 3432-3531 confidence: medium

Hrothgar says land-people had often seen "a pair" of mighty far-dwelling spirits: one with the image of woman, the other in man's guise, called Grendel, with unknown father.

Local witnesses report a pair of far-dwelling spirits holding the moorlands: one woman-imaged and one man-shaped.
read in the book →
Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2231-2328 confidence: high

The girl obeys the little men's command to sweep snow behind the little house, finds ripe red strawberries in the snow, gathers them, thanks the little men, and returns home.

One girl obeys and is rewarded, while the envious stepsister refuses the same figures' requests and receives curses, including toads from her mouth.
read in the book →
Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4001-4087 confidence: high

The cock by the well-side cries, 'Your golden girl’s come back to you!' and the gold-covered girl is well received by her mother and sister.

One sister returns as the golden girl after diligent service, while the lazy sister returns as the pitchy girl after negligent service.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15000-15085 confidence: high

The section titled 'The Two Travellers' begins with a saying about good and bad people meeting; a merry tailor sees a travelling shoemaker and begins a mocking song about his trade.

The opening frames people as good and bad; the tailor is merry, generous, and trusting, while the shoemaker is ill-tempered, envious, cautious, and gloomy.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17431-17525 confidence: high

A man says, “I am called Ferdinand the Unfaithful,” and the two go to the inn in the nearest place.

Ferdinand the Faithful meets Ferdinand the Unfaithful; they have nearly the same name, but the latter uses wicked arts and becomes hostile.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19633-19722 confidence: medium

In 'The Lord's Animals and the Devil's,' the Lord God creates animals and chooses the wolf as his dog; the Devil creates goats with long tails.

The Lord God creates animals and chooses the wolf, while the Devil also creates and makes goats whose nature is harmful.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24122-24208 confidence: medium

The King’s daughter says the crystal ball will destroy the enchanter’s power; she explains that it is inside a burning egg carried by a fiery bird that comes from a bull by a spring.

The burning egg threatens to ignite the hut and melt the crystal ball, but the whale’s raised sea waves extinguish the fire.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24706-24770 confidence: high

In 'God's Food,' a poor widow with five children asks her rich childless sister for bread because they are starving; the rich sister says she has nothing and drives her away harshly.

Two sisters are contrasted: one rich and childless, the other a poor widow with five hungry children; the rich sister refuses bread to the poor one.
read in the book →
Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9176-9278 confidence: medium

The brothers decide to part, divide the animals so each has one of every species, promise brotherly love until death, put the knife into a tree, and go east and west.

The animal companions are divided so each brother receives one lion, one bear, one wolf, one fox, and one hare before the brothers go east and west.
read in the book →
Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 283 / IIERODIAS, DIANA, ABUNDLV. 235 / HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289; lines 14635-14725 confidence: low

The author places Zisa beside Zio and a supposed feminine Ziu, suggesting a collateral form and comparing Zisunberg with Ziewesberg or Zisberg.

The author suggests that Zisa may stand beside Zio and a supposed feminine Ziu as a collateral form.
read in the book →
Teutonic Mythology, Volume 1 HKIMDATL, BKAGI. 235 / AKI, UOKI, OIT.IR. 237 / AKI, UOKI, OEGIR, FIFEL, GEOFON, HLER. 239 / LOKI, GRENDEL, SATURN'. 241; lines 11862-11953 confidence: medium

The passage transitions from hurtful demons to the only god whom the Edda represents as wicked and malevolent while still reckoning him among the Aesir.

The passage says Loki is represented as wicked and malevolent while still counted among the Aesir and formerly in fellowship with Odin.
read in the book →
Teutonic Mythology, Volume 1 IMA.GES. 107 / IMAGES. 109 / IMAGES. 113 / IMAGES. 115; lines 5649-5752 confidence: medium

The passage discusses two figures side by side, naming Wodan and Donar, Mars and Mercurius, Freyr and Thor, and Frigg and Freyja; it adds that place-names can indicate joint worship, including Donnerseiche near Wodansberg.

The passage explicitly says that two figures side by side are sometimes mentioned and gives several deity pairs and joint-worship place-name examples.
read in the book →
Teutonic Mythology, Volume 1 ISIS. 250 / ISIS. 20 1 / ISIS. 2G3 / HOLDA, HOLLE. 265; lines 13024-13110 confidence: medium

“Holda is the kind, benignant, merciful goddess or lady”; the passage also contrasts Gothic forms for malignant beings and discusses double sex in these divinities.

Holda and related holde terms are presented as kind or good supernatural beings, while unholde/unhold is the opposite malignant being.
read in the book →
Teutonic Mythology, Volume 1 LOKI, GRENDEL, SATURN'. 241 / LOKI, GRENDEL, SA-TURN. 245 / LOKI, GRENDEL, SATUEN. 247 / LOKI, GEENDEL, SATUKX. - 249; lines 12241-12316 confidence: medium

The passage says some goddesses take to war and some gods favor peace and agriculture, creating interchange of names or offices between sexes.

The passage notes that some goddesses take to war and some gods favor peace and agriculture, producing interchange of names or offices between the sexes.
read in the book →
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 Fiorgyn can be paralleled with a god Fiorgynn and connects the idea of Thor’s mother with the thundergod; it compares female Nerthus beside masculine Niordr and Freyja with Freyr.

The passage compares female Fiorgyn with a possible male Fiorgynn, female Nerthus with masculine Niordr, and Freyja with Freyr.
read in the book →
Teutonic Mythology, Volume 1 NORNI. FATAE. 411 / NORNI. FATAE. 413 / NOKNI. 415 / KORNI. WALACHUKIUN. 417; lines 20650-20716 confidence: medium

The valkyrs are described as longing for warlike occupation; usually nine ride together with glittering lances, helmets, and shields; T'aiðrandi sees nine disir in white, then nine in black.

The passage connects usual groups of nine valkyrjur with T'aiðrandi's vision of nine white-clad disir followed by nine black-clad disir.
read in the book →
Teutonic Mythology, Volume 1 PRIESTESSES. 95 / PRIESTESSES. 97 / GODS. 101 / GODS.; lines 5072-5166 confidence: medium

Caesar is said to limit German gods to sun, Vulcan or fire, and moon; the passage says Teutonic thought conceives the sun as female and the moon as male.

The passage explicitly states that Teutonic thought conceives the sun as female and the moon as male.
read in the book →
Teutonic Mythology, Volume 1 TEANSLATOR'S PREFACE. / INTKODUCTION. 3 / INTRODUCTION. / INTRODUCTION. 7; lines 589-676 confidence: high

When Christianity pressed forward, many heathen are said to have considered combining or fusing the new doctrine with ancient faith; missionaries resisted this, and some Norsemen and Anglo-Saxons are reported as believing in Christ and heathen gods or invoking the latter in special cases.

The passage reports attempts to combine the new doctrine with ancient faith, belief in both Christ and heathen gods, and Rædwald's service to Christ and former gods in one cultic setting.
read in the book →
Teutonic Mythology, Volume 1 TEANSLATOR'S PREFACE. / INTKODUCTION. 3 / INTRODUCTION. / INTRODUCTION. 7; lines 589-676 confidence: medium

Poets are said to transfer heathen epithets to Christ; Bede is cited for Rædwald, who appeared to serve Christ and earlier gods and kept in one fane an altar for Christ and a small altar for other sacrifices.

Bede's account places an altar for Christ and a smaller altar for sacrifices to former gods or demons in the same fane.
read in the book →
Teutonic Mythology, Volume 1 THUNAR. 187 / THUNAR. ISO / THUNAR, 191 / EOR. 201; lines 9989-10087 confidence: high

The passage concludes that “Tir and Ear — Zio and Eo, Ear — were two names for one god.”

The passage explicitly says Tir and Ear, with Zio and Eo/Ear variants, were two names for one god current among Low and High German groups.
read in the book →
Teutonic Mythology, Volume 1 TIIUNAE. 169 / THUNAR. 171 / THUNAE. 173 / THUNAR. 175; lines 8852-8857 confidence: high

The conflict of the summer-god with winter-giants is said to signify bringing land under cultivation.

The passage explicitly frames the mythic conflict as summer-god against winter-giants.
read in the book →
Teutonic Mythology, Volume 1 WISE WOMEN. 1597 / WISE WOMEN. 399 / ITIS. VELEUA. GANNA. 403 / NORNI. WYRD. 407; lines 20018-20111 confidence: medium

At Nornagest's father's house, the babe lies in a cradle with two tapers burning; two women bestow favorable gifts, while the youngest norn angrily declares that the child will live only until the lighted taper burns out.

The author explicitly describes the first two norns as kind and the third as evil in the Nornagest story.
read in the book →
Teutonic Mythology, Volume 1 WODAN. 137 / WODAN. / WODAN. 141 / WODAN. 143; lines 7180-7197 confidence: medium

The god is described as gracious and grace-bestowing, and also as stormful and terror-striking; Old Norse Yggr is said to stand for Odin, and yggr for terror.

The god is described both as gracious and grace-bestowing and as stormful and terror-striking.
read in the book →
Teutonic Mythology, Volume 2 A GOD. 855 / DESTINY. 857 / DESTINY. 859 / FATALISM. 861; lines 20220-20267 confidence: high

Latin citations describe Fortuna's wheel as alternating adverse and prosperous states and as lifting some mortals toward the stars while plunging others toward the depths of Cocytus.

Favoured persons ascend or are raised toward the heights, while unlucky persons descend or are plunged downward; high and low are exchanged.
read in the book →
Teutonic Mythology, Volume 2 BEE. 697 / SKY. HEAVEN. 699 / SUN. MOON. 701 / SUN. MOON. 703; lines 12558-12656 confidence: medium

The Edda presents sun and moon as brother and sister, children of Mundilfari; other cited traditions include masculine moon/feminine sun, Anningat pursuing Mallina, Sole and Luna as Talia's children, and a Servian lay in which sun, moon, and star are child, brother, and sister.

The passage contrasts masculine moon and feminine sun in several cited traditions, including German Frau Sonne and Herr Mond.
read in the book →
Teutonic Mythology, Volume 2 CHAPTER XVII. / WIGHTS. 441 / ELVES. 443 / ELVES. 445; lines 343-394 confidence: medium

Some have seen the light-and-black elf antithesis as a dualism like other mythologies' contrasts between good and bad, friendly and hostile, heavenly and hellish spirits, or angels of light and darkness.

The passage repeatedly classifies elves, dwarfs, subterraneans, and brownies by white, light, dark, black, brown, or gray coloration, including a debated twofold or threefold scheme.
read in the book →
Teutonic Mythology, Volume 2 CONSTELLATIONS. 731 / RAINBOW. 733 / DAY. NIGHT. 737 / SUNRISE. SUNSET. 739; lines 14215-14297 confidence: medium

The footnote distinguishes earlier and later evening terms in Old Norse and Anglo-Saxon, derives qveld/cwild from words meaning to quell or kill, and explains the transition as the falling or felling of day and the deathlike hush of night.

The footnote links late evening terms with quelling or killing and describes the transition from day to night as the falling or felling of day and the deathlike hush of night.
read in the book →
Teutonic Mythology, Volume 2 DATBEEAK. TWILIGHT. 749 / NIGHTFALL. NIGHT. 753 / SEASONS. 755 / SEASONS. 757; lines 15038-15116 confidence: high

Northern usage is described in which winters can count years, and Germanic adverbs such as summer-long and winter-long support summer and winter as the main annual division.

The passage repeatedly emphasizes a northern two-season division of the year into summer and winter and states that these two seasons are the ones available for mythical purposes.
read in the book →
Teutonic Mythology, Volume 2 DATBEEAK. TWILIGHT. 749 / NIGHTFALL. NIGHT. 753 / SEASONS. 755 / SEASONS. 757; lines 15038-15116 confidence: medium

The Edda is said to make Sumar the son of Svasuðr; Svasuðr’s name is connected with domestic or proper sweetness, and with what is sweet and blithe.

The passage contrasts Svasuðr and Sumar as good and friendly giants with Vasaðr, Vindsvalr, and Vetr as a malignant, cold, damp kindred.
read in the book →
Teutonic Mythology, Volume 2 DAY. NIGHT. 737 / SUNRISE. SUNSET. 739 / SUNSET. 741 / DAYBREAK. 743; lines 14404-14453 confidence: medium

The passage says day was imagined as an animal advancing in the sky toward morning; Wolfram describes its claws struck through clouds, rising with great strength, and another passage says day struck its claws through night.

Day is imagined in animal form and described as striking claws through clouds or through night at daybreak.
read in the book →
Teutonic Mythology, Volume 2 DAYBREAK. TWILIGHT. 747 / DATBEEAK. TWILIGHT. 749 / NIGHTFALL. NIGHT. 753 / SEASONS. 755; lines 14953-15035 confidence: medium

The passage says that early usage divided the year into halves called missere or misseri in Anglo-Saxon and Old Norse material, with examples of reckoning by such half-years and by summers and winters.

The passage states that the year fell into halves called missere or misseri and discusses reckoning by summers and winters.
read in the book →
Teutonic Mythology, Volume 2 DAYBREAK. 743 / VOL. II. X / DAYBREAK. TWILIGHT. 747 / DATBEEAK. TWILIGHT. 749; lines 14684-14770 confidence: medium

The passage recalls that the rising sun made a joyful sound and dawn laughed, agreeing with the idea that day brings bliss and night sorrow.

Day is associated with bliss, joyful sound, and laughing dawn, while night is associated with sorrow and is represented as swift, overtaking, and surprising.
read in the book →
Teutonic Mythology, Volume 2 DAYBREAK. 743 / VOL. II. X / DAYBREAK. TWILIGHT. 747 / DATBEEAK. TWILIGHT. 749; lines 14772-14869 confidence: high

Grimm states that many expressions regard Night as a hostile, evil power, contrasted with Day's kindly character as it climbs slowly above the mountains; he cites the proverb 'Night is no man's friend' as demon-like.

The passage explicitly contrasts hostile Night with kindly Day and states that Day and Night are in perennial strife, with Night ruling only after Day gives up.
read in the book →
Teutonic Mythology, Volume 2 DELUGE. 681 / CHAPTER XX. / WATEE. 583 / WATEB. HEILAWAC. 585; lines 7179-7264 confidence: medium

A later charm uses running spring-water gathered on Christmas night at twelve; the passage says heilawac mingles heathen and Christian customs and reports belief that spring-water turns into wine on Christmas or Easter night.

The passage explicitly says heilawac shows an early mingling of heathen customs with Christian meanings and later distinguishes German heathen consecration of water from Christian explanations.
read in the book →
Teutonic Mythology, Volume 2 ELVES. 443 / ELVES. 445 / ELVES, DWARFS. 447 / ELVES, DWARFS. . 449; lines 529-611 confidence: medium

Dwarf creation accounts are said to be treated later and to concern the earthly form of black elves rather than light elves.

Light elves are described as beautiful, radiant, and shining, while black elves are ugly and misshapen; dwarf creation is linked to the earthly form of black elves.
read in the book →
Teutonic Mythology, Volume 2 EXPULSION OF DEATH. 767 / SUMMER FESTIVAL. 7G9 / EXPULSION OF DEATH. 771 / EXPULSION OF GODS. 773; lines 15847-15938 confidence: high

The passage says Slavic leto does not battle Smrt, while the ancestral German festival centers on a contest between two giants; vanquished Winter parallels Smrt, and Summer is victorious.

The passage says the German festival centers on a contest between two giants, with Winter vanquished and Summer victorious.
read in the book →
Teutonic Mythology, Volume 2 FATALISM. 861 / CHILD OF LUCK. 869 / WISHING-GEAR. 871 / WISHING-GEAR. 873; lines 20552-20620 confidence: high

The author says church doctrine mixed with native superstition about guardian and attendant spirits; Caesar of Heisterbach is cited for each person having a good and a bad angel, and valkyries are said to be guardian spirits of heroes for a time.

The passage cites the belief that every person has a good and a bad angel seeking respectively to bring weal or woe.
read in the book →
Teutonic Mythology, Volume 2 FIRE-WOESHIP. 603 / NEED-FIEE. 605 / NEED-FIRE. 607 / NEED-FIEE. 609; lines 8285-8376 confidence: medium

The passage notes Arab fire-friction woods called March and Aphar, one male and one female; says the Chinese attribute the first wood-rubbing fire to emperor Sui and retain the method as holy; and says Indians and Persians turn cane in dry wood.

The Arab notice names two fire-friction woods, March and Aphar, and describes one as male and the other as female.
read in the book →
Teutonic Mythology, Volume 2 HEEALDS OF SUMMEE. 763 / EXPULSION OF WINTEE. 765 / EXPULSION OF DEATH. 767 / SUMMER FESTIVAL. 7G9; lines 15638-15709 confidence: high

A Swiss popular play of Swabian origin has Summer in a bare shirt with a decorated tree and split cudgel, and Winter warmly clad with a cudgel; they strike each other until Winter admits defeat.

Summer and Winter are embodied by performers, opposed in dress and equipment, and made to fight until Winter is defeated.
read in the book →
Teutonic Mythology, Volume 2 HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805 / DILLE-STEIN. MUSPILLI. 807; lines 17436-17531 confidence: high

The passage contrasts a far-northern heathen Mist-world, not filled with fire, with a southern Flame-world called Maspell or Muspellsheimr, described as bright, hot, glowing, and burning; only natives can exist there, humans do not pass into it, and Surtr guards it with a blazing sword.

The passage explicitly contrasts the far-northern Mist-world with the bright, hot, burning southern Flame-world.
read in the book →
Teutonic Mythology, Volume 2 HUN. 523 / ENT. GIGANT. RISO. 525 / VOL. II. H / VOL. II. I; lines 5870-5916 confidence: medium

The void has two opposed extremities: Muspell/Muspellsheim as the southern fire-region of light and warmth, and Nifl/Niflheim as the northern fog-region of darkness and deadly cold.

The void is described as having two opposed extremities, southern fire/light/warmth and northern fog/darkness/deadly cold.
read in the book →
Teutonic Mythology, Volume 2 MAY-EIEING. 777 / RECEPTION OF SUMMER. 779 / SAWING THE OLD WIFE. 781 / LOG-FELLING. GOSSAMER. 783; lines 16326-16406 confidence: medium

The author suggests the Virgin's name may substitute for heathen notions of a divine web spread over the earth; Slavic old-wives' summer names recall an antithesis in which the old wife rules in winter and the god in summer.

The passage states that the old wife rules in winter and the god in summer, in connection with old wives' summer terminology.
read in the book →
Teutonic Mythology, Volume 2 MAY-EIEING. 777 / RECEPTION OF SUMMER. 779 / SAWING THE OLD WIFE. 781 / LOG-FELLING. GOSSAMER. 783; lines 16326-16406 confidence: high

The passage describes Summer and Winter champions dressed in foliage, flowers, straw, and moss, with likely dialogue and spectator chorus; leafy wrapping is compared to stage dress, masks, and earlier leafy garb in a rain procession.

Summer and Winter are represented by dressed champions, with foliage and flowers for one and straw and moss for the other.
read in the book →
Teutonic Mythology, Volume 2 MAY-ELDING. 775 / MAY-EIEING. 777 / RECEPTION OF SUMMER. 779 / SAWING THE OLD WIFE. 781; lines 16226-16317 confidence: high

The passage asks whether Ostara may be identified with Vesna and related seasonal terms, notes no goddess counterpart to Marzana, and says conflict between the male antagonists or giants Summer and Winter prevailed early.

The passage explicitly describes a conflict between the male antagonists or giants Summer and Winter and compares a winter-spring quarrel in Aesop.
read in the book →
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 passage surveys river personification: Greek and Roman male river beings and urn imagery, Scamander's water-fire conflict with Hephaestus, Ganges as deity, nymphs over streams, inferred female watersprites, Leiptr as oath-water, and the Rhine as wise/divine-born with treasure and gold.

Homer's battle of Scamander with Hephaestus is described as elemental strife between water and fire.
read in the book →
Teutonic Mythology, Volume 2 PHASES OF THE MOON. 711 / VOL. II. T / PHASES OF THE MOON. 713 / PHASES OF THE MOON. 715; lines 13135-13222 confidence: high

Servian women do not wash shirts at new moon, saying linen would be harmed in the water; the passage suggests washing at waning moon so stains disappear with dwindling light.

The passage repeatedly pairs lunar increase or decrease with desired or feared earthly outcomes: dirt and pain diminish with waning light, desired increase is addressed to the new moon, and decline is linked to family loss.
read in the book →
Teutonic Mythology, Volume 2 PLEIADES. 729 / CONSTELLATIONS. 731 / RAINBOW. 733 / DAY. NIGHT. 737; lines 14124-14212 confidence: high

“Both day and night are exalted beings”; they are greeted and asked to look graciously on humans and “give victory,” with examples of holy Day and holy or noble Night.

Day and Night are described as exalted beings with holy or noble epithets, and are addressed in greetings and petitions.
read in the book →
Teutonic Mythology, Volume 2 PLEIADES. 729 / CONSTELLATIONS. 731 / RAINBOW. 733 / DAY. NIGHT. 737; lines 14124-14212 confidence: high

Norse poetry gives Night and Day cars; Night and Day have one horse each, the Sun has two; Day precedes the Sun, Moon follows Night, and masculine/feminine pairings are noted.

The passage explicitly pairs masculine Day with feminine Sun and feminine Night with masculine Moon.
read in the book →
Teutonic Mythology, Volume 2 SEASONS. 757 / SUMMER. 759 / VOL. II. Y / WINTER. 761; lines 15226-15320 confidence: high

“In Winter's train come Rime and Snow ... They declare war against Summer”; the passage also cites Winter's men as “the Rime and the Wind.”

The passage repeatedly describes Summer and Winter as opposed personified powers at war, with Winter's agents declaring war and Summer/Winter compared to Day/Night.
read in the book →
Teutonic Mythology, Volume 2 SKY. HEAVEN. 699 / SUN. MOON. 701 / SUN. MOON. 703 / SUN. MOON. 705; lines 12659-12761 confidence: medium

Sol is reckoned among the asins in the Edda, is sister to Mani, and is also called the companion of the Moon.

Sol/Sunna and Mani are described as sister and companion figures, and the passage treats Sun and Moon as personal celestial beings.
read in the book →
Teutonic Mythology, Volume 2 SUMMER. 759 / VOL. II. Y / WINTER. 761 / HEEALDS OF SUMMEE. 763; lines 15322-15421 confidence: high

In some places, two people disguised as Summer and Winter appear; Summer is clothed with ivy or singrün, Winter with straw or moss, they fight until Summer wins, Winter is thrown down and stripped, and a summer wreath or branch is carried about.

Two disguised seasonal figures fight until Summer wins; Winter is defeated, stripped, and scattered.
read in the book →
Teutonic Mythology, Volume 2 SUN. MOON. 703 / SUN. MOON. 705 / ECLIPSES. 707 / PHASES OF THE MOON. 709; lines 12856-12940 confidence: high

The moon presents two distinct appearances each fortnight: beginning her course and attaining her full orb; from one point she increases and from the other declines.

The moon is divided into paired conditions: beginning/fullness, increase/decline, and in Old Norse 'ny' and 'nid'.
read in the book →
Teutonic Mythology, Volume 2 SUN. MOON. 705 / ECLIPSES. 707 / PHASES OF THE MOON. 709 / PHASES OF THE MOON. 711; lines 12943-12990 confidence: medium

For the waning moon, the passage gives terms meaning going down or shrinking and contrasts them with forms for the full moon.

The passage contrasts waxing and waning terms and cites a source calling them the healthy and ill moon.
read in the book →
Teutonic Mythology, Volume 2 SUNRISE. SUNSET. 739 / SUNSET. 741 / DAYBREAK. 743 / VOL. II. X; lines 14455-14547 confidence: high

Ali Jelebi's cited dawn image has the falcon of the firmament scatter nightbirds or stars; the lion of day makes the roe of night flee, and the author summarizes night as a timid roe retiring before the beast of day.

The passage repeatedly opposes day and night as active figures: day appears as animal, youth, or ruler, while night flees or is dethroned.
read in the book →
Teutonic Mythology, Volume 2 SUNRISE. SUNSET. 739 / SUNSET. 741 / DAYBREAK. 743 / VOL. II. X; lines 14455-14547 confidence: high

The passage says day is mighty and unchecked, chases night away, and in a cited phrase hurls night from her throne and occupies it himself.

The passage says day chases night away, hurls her from her throne, and occupies it himself.
read in the book →
Teutonic Mythology, Volume 2 SUNRISE. SUNSET. 739 / SUNSET. 741 / DAYBREAK. 743 / VOL. II. X; lines 14549-14590 confidence: medium

The passage cites English 'peep of day,' a Scotch song where 'the sun began to peep,' and Danish 'piper solen frem.'

The passage explicitly states that daybreak involves the simultaneous breaking forth of light and noise and provides several sound-and-light lexical examples.
read in the book →
Teutonic Mythology, Volume 2 SUNSET. 741 / DAYBREAK. 743 / VOL. II. X / DAYBREAK. TWILIGHT. 747; lines 14593-14681 confidence: medium

The passage opposes names for the rising day to names for the sinking day, connecting evening terms with lateness, falling off, retrograde movement, and dim or dark twilight.

The passage contrasts rising-day and sinking-day terminology and conditionally links morning and evening twilight to the giants Tagarod and Apantrod.
read in the book →
Teutonic Mythology, Volume 2 Teutonic Mythology, Volume 2 / CHAPTER XVII. / WIGHTS. 441 / ELVES. 443; lines 262-341 confidence: high

The passage proposes that albs first meant a light-coloured, white, good spirit, and that alfar and dwarfs contrasted as white and black spirits; light elves are called liosalfar.

The passage contrasts white or light elves with black or dark beings, and cites Snorri's light elves in Alfheim/heaven and dark elves in the earth.
read in the book →
Teutonic Mythology, Volume 2 Teutonic Mythology, Volume 2 / CHAPTER XVII. / WIGHTS. 441; lines 157-249 confidence: medium

The Anglo-Saxon and Old Norse section says wiht can mean phantasm, devil, sea creature, or thing, while Old Norse vætt/vættr preserves the notion of a demonic spiritual being and includes all, benign, noxious, and tutelary land spirits.

The passage records both benign and noxious categories of vættir and related evil-spirit terminology.
read in the book →
Teutonic Mythology, Volume 2 VOL. 11. O / DUES, THURS. 521 / HUN. 523 / ENT. GIGANT. RISO. 525; lines 4335-4431 confidence: high

The passage links Hun, Avar, Tchud, and Spalorum-related names with giant terms and states that hostile neighbours were magnified into giants while weak or oppressed peoples were diminished into dwarfs.

The passage states that popular belief magnified hostile warlike neighbours into giants and diminished weak or oppressed peoples into dwarfs.
read in the book →
Teutonic Mythology, Volume 2 VOL. 11. O / DUES, THURS. 521 / HUN. 523 / ENT. GIGANT. RISO. 525; lines 4335-4431 confidence: medium

Giants as a whole are described as untamed natural force, marked by excessive bodily size, overbearing insolence, abuse of power, and collapse under their own weight, with Eddic epithets for arrogance, savagery, gluttony, and drunkenness.

Giants are described as untamed natural force with excess and insolence, and their stupidity is contrasted with human common sense and dwarf shrewdness.
read in the book →
Teutonic Mythology, Volume 2 VOL. II. I / CREATION. 559 / CREATION. 561 / CEEATION. 563; lines 6125-6219 confidence: medium

The Aesir, giants, men, and dwarfs are compared by balance of body, soul, matter, and mind; the Heldenbuch is said to order dwarfs first, giants next, and men last.

The passage contrasts giants, Aesir, men, and dwarfs by proportions of inert matter, body, soul, and mind, while also noting an alternate Heldenbuch sequence.
read in the book →
Teutonic Mythology, Volume 2 VOL. II. K / CREATION. 569 / CREATION. 571 / CEEATION. 573; lines 6625-6707 confidence: medium

A footnote reports a myth where Adam and Eve create beasts by smiting the sea with rods: Adam makes good beasts and Eve bad; it compares this to Ormuzd and Ahriman holding a creating match.

The footnote presents Adam and Eve producing good and bad beasts and compares this to Ormuzd and Ahriman in a creating match.
read in the book →
Teutonic Mythology, Volume 2 VOL. II. T / PHASES OF THE MOON. 713 / PHASES OF THE MOON. 715 / MAN IN THE MOON. 717; lines 13225-13321 confidence: medium

In the Appenzell account, a poor man gathered wood on Sunday; God let him choose between burning in the sun and freezing in the moon, and he chose the moon, where he is seen with a bush on his back.

The Appenzell variant opposes two punishments, burning in the sun and freezing in the moon, and the offender chooses the moon.
read in the book →
Teutonic Mythology, Volume 2 VOL. II. X / DAYBREAK. TWILIGHT. 747 / DATBEEAK. TWILIGHT. 749 / NIGHTFALL. NIGHT. 753; lines 14872-14950 confidence: high

Night is described with dark epithets; the passage says, "to her, as a goddess, is ascribed... a terrible and fearful helmet, like a cloak-of-darkness."

The passage explicitly says Day and Night were once alive and divine and presents Night as a goddess with poetic attributes.
read in the book →
Teutonic Mythology, Volume 2 VOL. II. X / DAYBREAK. TWILIGHT. 747 / DATBEEAK. TWILIGHT. 749 / NIGHTFALL. NIGHT. 753; lines 14872-14950 confidence: high

The Seasons, like day and night, depend on the sun's nearness or distance and are said to have maintained their personality more vigorously and distinctly.

The passage says summer/daybreak are greeted by birds' joy, whereas winter/night bring birds' silence or mourning.
read in the book →
Teutonic Mythology, Volume 2 VOL. II. Y / WINTER. 761 / HEEALDS OF SUMMEE. 763 / EXPULSION OF WINTEE. 765; lines 15423-15525 confidence: high

Children march with white peeled rods. One boy wrapped in straw stands for Winter, another decked with ivy for Summer; they fence and wrestle until Winter is thrown and the straw garment stripped, while the others sing about stabbing Winter’s eyes out.

Summer and Winter are embodied by two boys who fence and wrestle, ending with Winter thrown and stripped.
read in the book →
Teutonic Mythology, Volume 2 VOL. II. U / PLEIADES. 729 / CONSTELLATIONS. 731 / RAINBOW. 733; lines 13968-14076 confidence: high

Day and Night are described as holy godlike beings; the Edda makes Day the child of Night. Nott, daughter of Norvi, has husbands including Naglfari, Anar/Onar, and Dellingr; she bears Jorð and Dagr, and All-father sets Night and Day in the sky with horses and cars to journey around the earth.

The Edda makes Day the child of Night and has All-father set both in the sky with horses and cars to journey around the earth.
read in the book →
Teutonic Mythology, Volume 2 VOL. II. U / PLEIADES. 729 / CONSTELLATIONS. 731 / RAINBOW. 733; lines 14078-14121 confidence: low

The passage says proposed etymologies for night are unsatisfactory, contrasts day as shining with a possible dark sense in night, qualifies that only moonless night is lightless, and proposes derivation from the old Germanic verb nahan through nahta.

The passage contrasts day as the shining with a possible dark meaning in night, though it qualifies that moonlit night is not lightless.
read in the book →
Teutonic Mythology, Volume 2 WIGHTS. 441 / ELVES. 443 / ELVES. 445 / ELVES, DWARFS. 447; lines 520-526 confidence: medium

The passage says Emperor Ludwig the Bavarian wrote contemptuously to Markgraf Carl of Moravia in 1347, referring in the quoted Latin to pigmies from Judea/India and to lands or rule of giants.

The letter juxtaposes pigmies or two-cubital men with giants, imagining the small beings bringing giants’ lands to ruin and ruling giants.
read in the book →
Teutonic Mythology, Volume 2 WISHING-GEAR. 871 / WISHING-GEAR. 873 / GUARDIAN ANGEL. 877 / PERSONIFICATION. 881; lines 20843-20918 confidence: medium

Strong and vehement forces are preferably made into gods, while mild and gracious ones are made into goddesses; the passage also comments on the relative status and persistence of goddesses.

The passage contrasts strong forces made into gods with mild forces made into goddesses and describes the two sexes appearing together and producing new relationships.
read in the book →
Teutonic Mythology, Volume 2 WISHING-GEAR. 871 / WISHING-GEAR. 873 / GUARDIAN ANGEL. 877 / PERSONIFICATION. 881; lines 20843-20918 confidence: medium

“Amongst elements, we find air and fire handed over more to gods, earth and water more to goddesses.”

Air and fire are assigned more to gods, while earth and water are assigned more to goddesses.
read in the book →
Teutonic Mythology, Volume 2 WISHING-GEAR. 873 / GUARDIAN ANGEL. 877 / PERSONIFICATION. 881 / AIR. FIRE. WATER. EARTB:. 883; lines 20921-21007 confidence: medium

Sky/time/celestial section: Zio like Zeus first means sky and day; Day is masculine son of feminine Night; evening and morning are masculine; the sun is female and moon male, with comparison to classical-language patterns.

The sun is pictured as female and the moon as male, with the author noting the surprising contrast between their perceived qualities.
read in the book →
Teutonic Mythology, Volume 2 WOLF. FOX. CAT. BIRDS. 669 / COCK. KAVEN. 671 / SWALLOW. STOEK. WOODPECKER. 673 / WOODPECKER. MAGPIE. SPARROWHAWK. CUCKOO. 675; lines 11255-11354 confidence: medium

The cuckoo is described as widely prophetic; its song marks spring and the year in several cited traditions, and poems describe Spring and Winter quarreling over the cuckoo while shepherds lament it.

Two old poems are summarized as describing a quarrel of Spring and Winter about the cuckoo, with opposing evaluations of the bird.
read in the book →
Teutonic Mythology, Volume 3 CHAPTER XXXIII. / DEVIL. / OBIGIN. / DEVIL.; lines 6890-6991 confidence: high

The Devil may be regarded as a 'parody or aping of the true God' and as the 'left or wrong-side' of the Divine Being; he mimics God, but his contrivances fail.

The Devil is described as a parody or aping of God, the left or wrong side of the Divine Being, trying to possess the same power and honour but failing.
read in the book →
Teutonic Mythology, Volume 3 CHAPTER XXXIII. / DEVIL. / OBIGIN. / DEVIL.; lines 6890-6991 confidence: high

The Devil is described as 'Jewish, Christian, Heathen, a false god, an elf, a giant, a spectre, all in one,' and as giving Christianity a visible bent toward dualism.

The passage states that Christianity, with the addition of the Devil, took on a visible bent toward dualism, later expressed as principles of good and evil.
read in the book →
Teutonic Mythology, Volume 3 DEVIL. / DEVIL. / DEVIL. / VOL. III.; lines 9011-9057 confidence: medium

Medieval poetry has heroes transported by the Devil through the air when urgently needed at home because a marriage threatens wife or lover; Charles rides a devil-horse in one night, while later legends substitute an angel and horse, and an angel visits Moringer.

King Charles rides a devil converted into a horse; later versions substitute an angel and horse, and the passage remarks that angel and devil can change places.
read in the book →
Teutonic Mythology, Volume 3 DEVIL. / DEVIL. / NAMES TAKEN FEOM HIS NATTJKE. / DEVIL.; lines 7100-7144 confidence: low

The passage says that if heathens had worshipped a goddess Holda, her mildness could be contrasted with a malignant female unholda; it adds that Ulphilas's term supports Gothic worship of Hulho and notes translation of Diana by Holda and unholda.

The passage contrasts the mild goddess Holda or Hulho with a malignant female unholda.
read in the book →
Teutonic Mythology, Volume 3 DEVIL. / NAMES TAKEN FEOM HIS NATUEE. / DEVIL. / NAMES TAKEN FROM HIS FIGURE.; lines 7248-7298 confidence: high

The passage contrasts a dingy black diabolic hue with clear shining white deity, setting white Baltac and radiant Berhta against gloomy powers and light-elves against black-elves, while noting that the principles touch and can generate one another.

The passage contrasts black or gloomy diabolic powers with clear white deity, radiant figures, and light-elves.
read in the book →
Teutonic Mythology, Volume 3 DEVIL. / OBIGIN. / DEVIL. / DEVIL.; lines 6993-7047 confidence: high

The devil is called unlovely, set as an antithesis to the good, kind, gracious God, and described by phrases meaning one who never counseled good or who thwarted virtue.

The devil is described as an antithesis to the good God and as a hostile being resisting God.
read in the book →
Teutonic Mythology, Volume 3 DEVIL. / OTHEE NAMES. / MIXED UP WITH OLD GODS. / DEVIL.; lines 7906-8003 confidence: high

Older gods are said to be represented as odious and sinful rather than null; Beelzebub is classed with devils, and Roman and Germanic gods are treated as likely to be viewed diabolically by converters.

The passage repeatedly describes older gods as reinterpreted as devils or diabolic beings rather than simply denied.
read in the book →
Teutonic Mythology, Volume 3 DEVIL. / OTHEE NAMES. / MIXED UP WITH OLD GODS. / DEVIL.; lines 7906-8003 confidence: medium

The passage says Judaism has devils but not she-devils, while Teutonic paganism is fond of female deities and elves, including divine mothers, norns, valkyrs, wood-wives, water-maidens, and a goddess ruling the dead.

The passage says Teutonic religion includes many female supernatural beings and that feminine unholda fills the place of Holda after conversion.
read in the book →
Teutonic Mythology, Volume 3 MAGIC. / MAGIC. / MAGIC. / WITCH-TEIALS.; lines 11155-11167 confidence: medium

"the devil turns topsyturvy"

The passage explicitly contrasts the devil's gold becoming filth with benevolent beings' humble gifts becoming gold.
read in the book →
Teutonic Mythology, Volume 3 MISERY. / MAGIC. / HEATHEN OBIGIN OF DUCKING-, ETC. / MEANS OF EE COGNITION.; lines 11586-11675 confidence: medium

The passage cites a riven-backed sorceress name, a Danish ellekone hollow behind like a dough-trough, a spell addressing an alb’s trough-like back, and the statement that elf and witch are beautiful in front but deformed behind.

Witches or related beings are marked by front/back contrast, hind-foremost sitting, backs turned to the altar, wrong-way orientation, or upside-down eye reflection.
read in the book →
Teutonic Mythology, Volume 3 PEEFACE. / PREFACE. / PBEEACE. / XX111; lines 1014-1060 confidence: medium

The author says gender change in the same god-name across tribes is important, comparing Gothic, High German, Saxon, Anglo-Saxon, and northern forms, and stating that both Freyr and Freyja are honored in the North.

The author states that change of gender in the same divine name across tribes is important and gives male/female divine comparisons.
read in the book →
Teutonic Mythology, Volume 3 PEEFACE. / PREFACE. / PEE FACE. / PEEFACE.; lines 893-969 confidence: medium

The gods are described as heaven, fathers, creators, governors, guides, and lords of victory, bliss, air, fire, and water; the goddesses as earth, mothers, nourishing, spinning, tilling, beautiful, adorned, and loving.

The gods are aligned with heaven and fatherhood, while the goddesses are aligned with earth and motherhood.
read in the book →
Teutonic Mythology, Volume 3 PEEFACE. / PREFACE. / PEEFACE. / PREFACE.; lines 2346-2386 confidence: high

The author says he has acquitted Germanic heathenism of dualism proper and describes dualism as a later product of conscious, perhaps moral, reflection.

The passage explicitly discusses dualism and describes its binary categories as heaven or hell, God or devil.
read in the book →
Teutonic Mythology, Volume 3 POETEY. / CHAPTER XXXI. / SPECTRES. / SPECTEES.; lines 3294-3337 confidence: high

The passage says quiet spirits and conditions are expressed by OHG hiuri and related AS, ON, MHG, and modern forms, while negative forms such as unhiuri and ungeheuer express the contrary and mean that something is wrong.

The passage repeatedly contrasts hiuri/geheuer with unhiuri/ungeheuer and holdo with unholdo, assigning the positive side to peace or God and the negative side to the devil, spirits, daemons, and manes terminology.
read in the book →
Teutonic Mythology, Volume 3 SPECTEES. / FUEIOUS HOST : WUOTAN. / SPECTRES. / SPECTEES.; lines 3707-3810 confidence: medium

In one account Hackelberg hunts on Sundays and forces peasants to join him; two horsemen call him, one wild and fiery, the other quiet and mild; he follows the wild one and must hunt with him until the Last Day.

Hackelberg is approached by two horsemen, one wild and fiery and the other quiet and mild; he follows the wild one and is bound to hunt until the Last Day.
read in the book →
Teutonic Mythology, Volume 3 SUBMEEGED CASTLE. / CHAPTER XXXIII. / DEVIL. / OBIGIN.; lines 6833-6887 confidence: high

“myths of Day and Night,” “Elves light and dark,” and “Summer and Winter” are named as paired examples.

The passage repeatedly uses oppositions: Day/Night, light/dark, Summer/Winter, Satanic/celestial empires, and white/black gods.
read in the book →
Teutonic Mythology, Volume 3 TRANSLATION. / SUBMEEGED CASTLE. / CHAPTER XXXIII. / DEVIL.; lines 6788-6830 confidence: high

Dualism dividing the Supreme Being into opposites is described as unlikely to arise later except through abstract philosophizing, with the Zendic system noted as an early case.

The passage explicitly discusses dualism as a division into good and evil opposites, but says such an all-pervading distinction is not known to Indian, Greek, or Teutonic theologies and appears only in individual features.
read in the book →
Teutonic Mythology, Volume 3 VOL. III. / DEVIL. / CHAPTER XXXIV. / MAGIC.; lines 9125-9224 confidence: medium

"miracle is divine" and magic is described as "hurtful" and imputed to supernatural powers.

The passage contrasts divine miracle with unlawful magic and describes conjuring as a supernatural extension of human power.
read in the book →
Teutonic Mythology, Volume 4 CHAPTEE XXIV. / SUMMER AND WINTER. 1525 / SUMMER AND WINTER. 1527 / SUMMER AND WINTER. 1529; lines 12396-12483 confidence: high

Winter is called ruthless, spiteful, oppressive, and tyrannical; the passage also says Winter has a retinue and that Winter's weapons are carried.

The passage repeatedly personifies Winter and May/Summer as opposing martial figures, with Winter defeated or driven away.
read in the book →
Teutonic Mythology, Volume 4 CHAPTER XXVII. / DEATH. / DEATH. 1553 / DEATH. 1555; lines 13656-13746 confidence: high

Death is linked with several linguistic forms; Death is said to be the brother of personified Sleep; the dead sleep; Death is called earthman or sandman in Estonian; Tuonen koira is glossed as death's dog or dragon.

The passage explicitly states that Death is the brother of Sleep and that Sleep is also personified.
read in the book →
Teutonic Mythology, Volume 4 DAT AND NIGHT. 1523 / CHAPTEE XXIV. / SUMMER AND WINTER. 1525 / SUMMER AND WINTER. 1527; lines 12290-12393 confidence: high

The passage lists examples in which winter goes or enters and summer or May comes, enters, or returns.

Summer/May and Winter are described as personal agents that enter, depart, exert power, and oppose one another in the greening or withering of the landscape.
read in the book →
Teutonic Mythology, Volume 4 DAT AND NIGHT. 1513 / DAY AND NIGHT. 1515 / DAY AND NIGHT. 1517 / VOL. IV. B; lines 11863-11911 confidence: medium

Dawn is said to be accompanied by noise, especially agitation of air; cited examples include wind rising, air drawn toward day, and night fleeing.

A cited example says night flees as air is drawn toward day.
read in the book →
Teutonic Mythology, Volume 4 DAY AND NIGHT. 1521 / DAT AND NIGHT. 1523 / CHAPTEE XXIV. / SUMMER AND WINTER. 1525; lines 12185-12275 confidence: high

Old Saxon examples use winters as years; midwinter forms are cited in Old English, Old Norse, and Middle Netherlandish; related day-count and summer/spring computations are noted.

The passage emphasizes summer and winter terms, midwinter and midsummer, and says the sacredness of Midsummer and Midwinter favours a dual division of the year.
read in the book →
Teutonic Mythology, Volume 4 DAY AND NIGHT. 1521 / DAT AND NIGHT. 1523 / CHAPTEE XXIV. / SUMMER AND WINTER. 1525; lines 12277-12287 confidence: medium

Winter is introduced as opposed to the favorable summer expressions and is cited with harsher epithets.

Winter is explicitly opposed to favorable summer expressions, and the two seasons are paired in a go-and-return sequence.
read in the book →
Teutonic Mythology, Volume 4 DAY AND NIGHT. / DAT AND NIGHT. 1513 / DAY AND NIGHT. 1515 / DAY AND NIGHT. 1517; lines 11816-11861 confidence: high

Day is compared to a neighing steed and a swift messenger; Day cleaves clouds; a crow divides night with her wings and lets in light; Anglo-Saxon and Old Norse day-animal names are associated with this image.

The passage treats Day as a moving, beautiful, active personified being and Night as what is divided or departs when light enters.
read in the book →
Teutonic Mythology, Volume 4 DAY AND NIGHT. / DAT AND NIGHT. 1513 / DAY AND NIGHT. 1515 / DAY AND NIGHT. 1517; lines 11816-11861 confidence: medium

Day is compared to a neighing steed and a swift messenger; Day cleaves clouds; a crow divides night with her wings and lets in light; Anglo-Saxon and Old Norse day-animal names are associated with this image.

The crow divides night with her wings and lets in the light, linking bird-action with the transition from night to day.
read in the book →
Teutonic Mythology, Volume 4 DAY AND NIGHT. 1515 / DAY AND NIGHT. 1517 / VOL. IV. B / DAY AND NIGHT.; lines 11914-12008 confidence: medium

Lists dawn, daybreak, and twilight terms across Bohemian, Old High German, Anglo-Saxon, Old Norse, Middle Low German, and related languages.

The passage is organized around day and night, repeatedly contrasting dawn, morning, evening, twilight, and darkness.
read in the book →
Teutonic Mythology, Volume 4 DAY AND NIGHT. 1517 / VOL. IV. B / DAY AND NIGHT. / DAY AND NIGHT. 1521; lines 12011-12100 confidence: high

Day is described as beautiful and joyful; light increases; the morning star is called the harbinger of day.

The passage systematically contrasts day’s arrival, light, beauty, and decline with night’s forceful or descending arrival.
read in the book →
Teutonic Mythology, Volume 4 DAY AND NIGHT. 1517 / VOL. IV. B / DAY AND NIGHT. / DAY AND NIGHT. 1521; lines 12011-12100 confidence: medium

The swift approach of night is described by phrases such as night breaking in, pressing in, crowding forth, coming upon people, bumping against them, stepping in, striding, and running.

Night and day are described with animate or forceful motion: night breaks in, presses in, runs, sinks, bends, or climbs while day sinks, declines, or ends.
read in the book →
Teutonic Mythology, Volume 4 DEATH. 1557 / DEATH. 1559 / DESTINY AND WELL-BEING. 1561 / DESTINY AND WELL-BEING. 15G3; lines 14059-14166 confidence: high

"There is a white fortune and a black, a bright and a dark"; the cited verse says that the black side has turned toward the speaker and the white ways are barred.

The passage explicitly contrasts white/black and bright/dark fortune and gives imagery of black fortune turned toward the speaker and white ways barred.
read in the book →
Teutonic Mythology, Volume 4 DESTINY AND WELL-BEING. 1500 / DESTINY AND WELL-BEING. 1571 / PERSONIFICATIONS. 1573 / PERSONIFICATIONS. 1575; lines 14649-14743 confidence: high

Sleep, like death, is called Sandmann; another name given is Pechmann; Sleep is described as a brother of Death.

Sleep is described as Death’s brother, as Sandmann or Pechmann, as bird-shaped, and as a figure who looks in windows and walks around cottages.
read in the book →
Teutonic Mythology, Volume 4 ELEMENTS. / WATER. FIRE. 1461 / FIRE. 1463 / FIRE. 14G5; lines 9291-9383 confidence: medium

Fire-rubbing sticks are described as upper male and lower female with a hole; Finnish terms are given for fire elicited from two pieces of wood by friction.

The passage explicitly describes the two fire-rubbing sticks as upper male and lower female and associates them with producing fire by friction.
read in the book →
Teutonic Mythology, Volume 4 FIRE. 1463 / FIRE. 14G5 / FIRE. 146T / AIB. 1469; lines 9480-9571 confidence: medium

The passage identifies Wodan with all-pervading aether, Zeus with air, and Jupiter and Juno with air; it also notes Greek sacrifice to Boreas and Scythian worship of wind as life-cause and the sword as death-cause.

The passage says the Scythians worship wind as cause of life and the sword as cause of death.
read in the book →
Teutonic Mythology, Volume 4 FIRE. 14G5 / FIRE. 146T / AIB. 1469 / AIR. 1471; lines 9574-9676 confidence: high

The Greek OveXKa snatches away like the Norwegian northwind; black lambs are sacrificed to hurtful winds and white lambs to fair winds; a following he-goat example is cut off in the supplied text.

Black lambs are sacrificed to hurtful winds and white lambs to fair winds.
read in the book →
Teutonic Mythology, Volume 4 KERTHUS. GAUDE. HARKE. CERES. ISIS. 1365 / ISIS. HOLDA. 1367 / HOLDA. BERHTA. 13G9 / BERHTA. OSTARA. 1371; lines 4716-4810 confidence: low

The passage says the antithesis of east and west seems to demand a Westara as goddess of evening or sundown, and lists western/evening parallels such as westergibel, Vesna, Vespera, and Vesperugo.

The passage says the antithesis of east and west seems to demand a Westara as goddess of evening or sundown.
read in the book →
Teutonic Mythology, Volume 4 NORN. FAY. FATA MORGANA. 1401 / FATES. FAYS. VALKYRS, 1403 / VOL. IV. K / WIGHTS AND ELVES. 1407; lines 6480-6572 confidence: medium

Vidovali/Vidohali are connected with wight terminology; examples include concrete bad wights and land-vaettir, identified with Saxo’s place-presiding beings.

The passage gives both good-wight terms and harmful or bad-wight terms.
read in the book →
Teutonic Mythology, Volume 4 PREFACE. 1701 / PREFACE. 1703 / PEEFACE. / PREFACE. 1705; lines 21098-21154 confidence: high

Beside trinitarian deity, the passage describes a sexed dual conception as father and mother or brother and sister, listing multiple paired deities and Roman parallels.

The passage explicitly describes deity conceived by sex as father and mother or as brother and sister, then lists paired deities.
read in the book →
Teutonic Mythology, Volume 4 PREFACE. 1701 / PREFACE. 1703 / PEEFACE. / PREFACE. 1705; lines 21098-21154 confidence: high

The passage says Germanic paganism is free from Dualism pitting Evil against Good as a power; like the Greeks, it assigns Evil to inferior deities or to gods' attributes.

The passage explicitly contrasts strict Good/Evil dualism with an account in which evil is assigned to inferior deities or divine attributes.
read in the book →
Teutonic Mythology, Volume 4 SICKNESSES. 1649 / CHAPTER XXXVI. / SICKNESSES. / SICKNESSES. 1051; lines 18413-18505 confidence: medium

The passage lists terms for physicians, medicine, herbs, herb-power, and hand-gift, including references to Circe's herb or gift hand.

The passage says the sense of poison evolves from words for herb, giving, and drink, and cites lethal herbs given to drink.
read in the book →
Teutonic Mythology, Volume 4 SKY AND STARS. 1503 / SKY AND STARS. 1507 / SKY AND STARS. 1509 / DAY AND NIGHT.; lines 11524-11622 confidence: high

Day and Night are said to be holy; many cited adjurations invoke holy day, holy light, good day, and the certainty that day stands in heaven.

The passage explicitly states that Day and Night are holy and gives multiple formulas invoking holy day, holy light, and good day.
read in the book →
Teutonic Mythology, Volume 4 SKY AND STARS. 1503 / SKY AND STARS. 1507 / SKY AND STARS. 1509 / DAY AND NIGHT.; lines 11524-11622 confidence: high

Dagr is compared with mythical names; Dellingr is associated with “Dellings doors” under the open sky; the Edda makes Night precede and produce Day, compared with Tacitus on night leading day.

The Edda is summarized as making Night precede and produce Day, with Tacitus cited for night leading the day.
read in the book →
Teutonic Mythology, Volume 4 SKY AND STARS. 1509 / DAY AND NIGHT. / DAT AND NIGHT. 1513 / DAY AND NIGHT. 1515; lines 11720-11813 confidence: high

Cited expressions describe day as waking, creeping, faring away, not turning back, appearing, showing itself, unlocking itself, offering itself from clouds, and morning rising while dark night withdraws before the sun's morning-red.

Day and morning are described as active arrivals and openings, while night and darkness withdraw, give way, end, or depart.
read in the book →
Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1525 / SUMMER AND WINTER. 1527 / SUMMER AND WINTER. 1529 / SUMMER AND WINTER. 1531; lines 12486-12592 confidence: high

Schwartz compares Apollo's dragon fight with Summer and Winter; the Wiggert song says Winter is felled, heavy as lead, and Summer can bring Winter to reason.

Songs explicitly stage Summer and Winter as opposed figures; Winter is felled, subdued, reconciled as a brother, or killed.
read in the book →
Teutonic Mythology, Volume 4 TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537 / TIME AND WORLD. 1539; lines 12885-12976 confidence: medium

The passage links opened grave-mound fires and hauga-eldr with hellfire; describes hell as a dark hole or corner; describes Christian hell with pitch, brimstone, stench, and fumes; and notes opposed gold-gate and pitch-gate in Dame Holle.

The Dame Holle tale is said to have a gold-gate and pitch-gate opposed like heaven and hell.
read in the book →
Teutonic Mythology, Volume 4 TRANSLATION. 1595 / TRANSLATION. 1597 / TRANSLATION. 1599 / DEVIL. 1601; lines 15928-16025 confidence: high

Contrasts asura/deva and ahura/daeva valuations; reports Ahriman/the devil as first-born son of God and Ormuzd or Christ as second.

The passage explicitly contrasts the good and evil status of asura/deva with Persian ahura/daeva, then gives a first-born/second-born contrast of Ahriman and Ormuzd or Christ.
read in the book →
Teutonic Mythology, Volume 4 TRANSLATION. 1595 / TRANSLATION. 1597 / TRANSLATION. 1599 / DEVIL. 1601; lines 15928-16025 confidence: medium

Says that as God creates, the devil tries to do the same; he sets up his chapel next to the church and has twelve disciples ascribed to him.

The passage says that as God creates, the devil tries to do the same, sets his chapel next to the church, and has twelve disciples ascribed to him.
read in the book →
Teutonic Mythology, Volume 4 TREES AND AKIMALS. / ANIMALS. 1491 / ANIMALS. 1493 / ANIMALS. 1495; lines 10845-10932 confidence: medium

States that the devil and Loki appear as a fly; links spiders with dwarfs; contrasts bees drawing sweetness with spiders drawing poison; cites a spider-to-woman enchantress, cobweb omens of luck and wedding, a fortune-telling spider's head, and Minerva and Arachne.

The passage directly contrasts the bee sucking sweetness from herbs with the spider sucking poison.
read in the book →
Teutonic Mythology, Volume 4 VOL. IV. B / DAY AND NIGHT. / DAY AND NIGHT. 1521 / DAT AND NIGHT. 1523; lines 12103-12182 confidence: high

The passage cites formulas in which day grows, vanishes, is destroyed by darkness, lies down, leaves light or splendor, goes away with joy, and takes leave.

Day and night are repeatedly treated as agents with opposed qualities and actions: day departs or gives light, while night catches, covers, darkens, and at times overcomes day.
read in the book →
Teutonic Mythology, Volume 4 WATER. 1459 / ELEMENTS. / WATER. FIRE. 1461 / FIRE. 1463; lines 9196-9288 confidence: medium

Sanskrit needfire or wildfire is called rub-fire and is produced by rubbing a male and a female stick together, including from arani wood.

Sanskrit rub-fire is described as produced by rubbing a male and a female stick together.
read in the book →
The Nibelungenlied SEVENTH ADVENTURE / EIGHTH ADVENTURE / NINTH ADVENTURE / TENTH ADVENTURE; lines 5718-5886 confidence: medium

Siegfried lies beside Kriemhild with devotion; the narration then turns to Gunther's less happy experience beside Brunhild.

Siegfried's happy union with Kriemhild is set against Gunther's humiliating encounter with Brunhild, and Siegfried later says the two men fared unequally that night.
read in the book →
The Nibelungenlied THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA / II. THE NIBELUNGENLIED; lines 1121-1211 confidence: medium

Of weeping and of wailing, / of joy and festival;

The stanza explicitly pairs weeping and wailing with joy and festival in its list of narrative contents.
read in the book →
The Nibelungenlied THE NIBELUNGENLIED. / THE NIBELUNGENLIED / I. THE NIBELUNGEN SAGA / II. THE NIBELUNGENLIED; lines 712-768 confidence: high

The name Nibelungen is connected with nebel, meaning mist or gloom, and the original Nibelungen are described as powers of darkness to whom the light-hero Siegfried fell prey.

The passage explicitly describes the original Nibelungen as powers of darkness and Siegfried as a light-hero who fell prey to them.
read in the book →

melanesian

The History of Melanesian Society, Volume 1 BANKS ISLANDS / R. M. S. II / CHAPTER VII / THE TORRES ISLANDS; lines 8777-8889 confidence: medium

The passage compares Banks and Torres cultures and says Torres social organisation differs: instead of the Banks two divisions, Torres has three main divisions, Terhar, Gameljat, and Gameltemata, each subdivided into metaviv.

The passage contrasts the Banks two divisions and the usual dual organisation of the region with the Torres threefold division, possibly created by a split from Gameljat.
read in the book →
The History of Melanesian Society, Volume 1 CHAPTER III / BANKS ISLANDS / W0ME.TELOA / KWOROKWOROLA VA; lines 3550-3635 confidence: medium

The passage states that most near relatives who contributed belonged to Charles’s father’s veve, that contributions came chiefly from distant relatives and the opposite veve, and that each contribution was probably a return for previous money or food from Charles.

The passage states that contributors came chiefly from the moiety or veve to which the initiate did not belong, rather than from his sogoi.
read in the book →
The History of Melanesian Society, Volume 1 CHAPTER V / BANKS ISLANDS / CHAPTER VI / BANKS ISLANDS; lines 7864-7969 confidence: high

The tamaniu's abode is secret; an enemy could kill it and thereby kill the owner, then announce that the human enemy has been shot dead, causing immediate death.

The tamaniu is identified with its owner so that injury or death of one entails illness or death of the other.
read in the book →
The History of Melanesian Society, Volume 1 CHAPTER VII / THE TORRES ISLANDS / CHAPTER VIII / THE NEW HEBRIDES; lines 9370-9496 confidence: high

"The social structure is that of the dual organisation with matrilineal descent." The passage names the two exogamous moieties Tagaro and Malau/Subwe and notes groups called verana whose exact nature was not discovered.

The passage explicitly identifies a dual organisation with two named exogamous moieties and matrilineal descent.
read in the book →
The History of Melanesian Society, Volume 1 D I / E I / CHAPTER IV / BANKS ISLANDS; lines 4413-4522 confidence: medium

Some societies, or perhaps their hats or masks, are treated as male or female, and associated societies may share privileges.

The passage states that some societies are regarded as male and others as female, while cautioning that the distinction may apply to hats or masks rather than societies.
read in the book →
The History of Melanesian Society, Volume 1 D I / E I / CHAPTER IV / BANKS ISLANDS; lines 5811-5908 confidence: medium

Pir is a female Tamate with a short hat; Pir means terrible, and its badge is an oblong red fruit.

Viov is called male and Pir female; the two societies are closely associated and have reciprocal food access through ovens.
read in the book →
The History of Melanesian Society, Volume 1 INTRODUCTION / R. M. S, I / CHAPTER II / BANKS ISLANDS; lines 1149-1235 confidence: high

The passage lists subdivisions of Takwong and of the other moiety.

The passage repeatedly frames the organization as two moieties and states that, where dual organization occurs, the moieties are exogamous.
read in the book →
The History of Melanesian Society, Volume 1 INTRODUCTION / R. M. S, I / CHAPTER II / BANKS ISLANDS; lines 1851-1954 confidence: medium

Father and son do not eat together because the child might acquire the father's character; the rule is contextualized by men's eating in the gamal, institutional divisions, and the belief that the two veve have different characters.

The community is described as divided into two veve or moieties whose members have different characters, with father and son belonging to different veve.
read in the book →
The History of Melanesian Society, Volume 1 INTRODUCTION / R. M. S, I / CHAPTER II / BANKS ISLANDS; lines 2340-2428 confidence: medium

Dual grouping is called the obvious means of regulating marriage, but the passage says other relationship prohibitions or duties apply; father's-sister marriage would be allowed by moiety alone but is presently contrary to custom in most places.

The passage states that dual grouping is the most obvious means of regulating marriage, with one moiety expected to marry the other.
read in the book →
The History of Melanesian Society, Volume 1 INTRODUCTION / R. M. S, I / CHAPTER II / BANKS ISLANDS; lines 949-1147 confidence: high

"two chief social groups or moieties, called veve or vev"; the passage also states that veve/vev means mother and that same-moiety members are sogoi to one another.

The passage explicitly describes two chief social groups or moieties and gives social opposition between the two Mota moieties.
read in the book →
The History of Melanesian Society, Volume 1 INTRODUCTION / R. M. S, I / CHAPTER II / BANKS ISLANDS; lines 949-1147 confidence: medium

Moieties generally lack special names and are described as the same or other side of the house. Exceptions include Lakon Atealoa, believed created by the sun; Mota Takwong, explained as belonging to night; and the uncertain name Tatalai, linked to the giant clam-shell.

Moieties are described as the same or other side of the house, and an ancient gamal is said to have housed the two moieties at opposite ends.
read in the book →
The History of Melanesian Society, Volume 1 THE TORRES ISLANDS / CHAPTER VIII / THE NEW HEBRIDES / I 1 1 ' 1; lines 9498-9600 confidence: medium

There is said to be some correspondence between the two moieties and the main groups of the Banks and Torres Islands; a man from either place is assigned to one or other Pentecost moiety, but the author could not discover the governing principle.

The passage repeatedly describes two Pentecost moieties and the assignment of Banks or Torres men to one or other moiety.
read in the book →
The History of Melanesian Society, Volume 1 The History of Melanesian Society, Volume 1 / CHAPTER I / INTRODUCTION / R. M. S, I; lines 750-846 confidence: high

Several communities in the book are said to possess a special form of social grouping called dual organisation.

The passage explicitly describes a whole population divided into two exogamous moieties, with marriage required across the two groups.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XIX / DESCENT, INHERITANCE AND SUCCESSION / CHAPTER XX / MARRIAGE; lines 4994-5090 confidence: medium

Pentecost Island is treated as near an archaic Melanesian condition; the passage names marriage with the brother's granddaughter and with the mother's brother's wife, and describes exogamous regulations limiting wife choice to the opposite moiety.

The passage describes an exogamous mechanism limiting wife choice to the opposite moiety and later refers to dual organization with matrilineal descent.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XVII / MELANESIAN GERONTOCRACY / CHAPTER XVIII / SOCIAL ORGANISATION; lines 3364-3465 confidence: high

The author says earlier chapters argued for an unusual past condition in Melanesian society, and that the argument assumes dual organisation was once widely distributed in Melanesia.

The passage repeatedly presents dual organisation with matrilineal descent as a major social form and as a reconstructed earlier organisation in several Melanesian regions.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XVII / MELANESIAN GERONTOCRACY / CHAPTER XVIII / SOCIAL ORGANISATION; lines 3467-3498 confidence: medium

British Solomon Islands relationship systems provide scant evidence for anomalous marriages found elsewhere in Melanesia; cross-cousin marriage may suggest former existence; one part of the Solomons shows evidence for former dual organisation.

The passage repeatedly refers to former or continuing dual organisation: Florida’s six kema are said to derive from dual organisation, and San Cristoval is reported to have a dual system with matrilineal descent.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXII / FUNCTIONS OF RELATIVES / CHAPTER XXIII / THE LINGUISTIC COMPARISON; lines 8833-8916 confidence: medium

The passage says the linguistic survey confirms earlier morphological and social-organizational conclusions, including dual organization with matrilineal descent as an ancient condition in Melanesia.

The passage states that anomalous relationship expressions, descent and inheritance studies, and linguistic comparison point to dual organization with matrilineal descent as an ancient Melanesian condition.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXIII / THE LINGUISTIC COMPARISON / CHAPTER XXIV / SECRET SOCIETIES; lines 9863-9948 confidence: medium

Sukwe and Tamate are associated as village and bush organizations; important Tamate societies require higher Sukwe rank, and some Sukwe ranks are linked to certain Tamate societies.

The passage repeatedly contrasts Sukwe as village-associated and less secret with Tamate as bush-associated and fundamentally secret.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXIV / SECRET SOCIETIES / CHAPTER XXV / TIKOPIA; lines 11450-11545 confidence: low

Two Tikopian districts are said to have been habitually hostile, suggesting resemblance to Banks Islands hostile moieties, but the author cautions that successive settlement could produce the same state of affairs.

The passage describes two Tikopian districts habitually in enmity and says this suggests resemblance to hostile moieties of the Banks Islands.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION / CHAPTER XXX / TOTEMISM; lines 16533-16628 confidence: medium

The author states that the problem is to explain how local patrilineal totemic clans became the varieties of Melanesian totemic organization, and proposes that special character came from blending immigrant local totemic settlements with indigenous dual organization.

The passage repeatedly contrasts dual and totemic social systems and explains regional variation through immigrant absorption into dual peoples or dual peoples' absorption into immigrant bodies.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION / CHAPTER XXX / TOTEMISM; lines 16728-16827 confidence: medium

If Kia sub-groups are localized, the author says they would be local totemic groups within three main groups derived from dual-system moieties; he contrasts this with Banks Islands and says immigrant totemism would have remained public rather than hidden in a secret organization.

The passage repeatedly relates totemic groups to moieties, dual organization, and interactions involving dual peoples.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION / CHAPTER XXX / TOTEMISM; lines 16829-16916 confidence: medium

From the indigenous point of view, the mother's moiety is socially crucial in marriage with a child of an immigrant, while the father's totem matters little; the dual people maintain exogamy and assign the child to the mother's social group.

The dual people enforce exogamy through the mother's moiety, and the child of an immigrant is assigned to the mother's social group for marriage purposes.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXV / TIKOPIA / CHAPTER XXVI / KAVA AND BETEL; lines 11873-11969 confidence: high

The author proposes dual people as a name for the hypothetical indigenous population found by the kava-people, characterized by dual social organisation, matrilineal descent, dominance of old men, and particular marriage forms.

The author names a hypothetical indigenous population the dual people because its most essential social feature was dual character.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 13396-13496 confidence: medium

The passage says available evidence points to a two-fold nature of Polynesian culture and proposes examining whether chiefs and commoners have funeral differences comparable to Melanesia, where the author connects ranks with fusion of two peoples.

The passage explicitly describes a possible two-fold nature of Polynesian culture organized around chiefs and commoners and compares it with a Melanesian two-rank model.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 13595-13691 confidence: high

The author accepts the double nature of Polynesian culture and seeks elements common to Melanesia and Polynesia attributable to the people who interred the dead in the sitting position.

The author repeatedly describes Polynesian culture as double or composed of two elements, with cultural elements to be assigned to different strata.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXVI / KAVA AND BETEL / CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH; lines 13888-13944 confidence: medium

Melanesian culture is described as a blending of peoples: a dual-organization people, an immigrant kava and secret-organization people, a head-hunting and betel-chewing people, and recent Polynesian and Micronesian influences.

The passage identifies a source people by their dual organization of society and calls them the dual people.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH / CHAPTER XXVIII / MIGRATIONS; lines 14515-14606 confidence: high

The author turns from secret societies to ask whether island size also helped produce the distinction between people of the coast and people of the interior.

The passage repeatedly contrasts coast-people and interior or bush-people, describing differences in appearance, language, culture, warfare, and trade.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXVII / BELIEFS AND CEREMONIAL CONNECTED WITH DEATH / CHAPTER XXVIII / MIGRATIONS; lines 14608-14699 confidence: medium

Native accounts stress occupational differences: coast-people are expert at sea, fishing, swimming, and canoe-making; bush-people are agricultural and lack navigation knowledge. The author relates this to indigenous interior inhabitants and immigrants arriving by sea.

The passage repeatedly frames Melanesian society through a two-part contrast between coast-people and bush-people, tied to different occupations and settlement zones.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXVIII / MIGRATIONS / CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION; lines 14791-14886 confidence: medium

The passage summarizes an earlier model: an earliest dual organization with matrilineal descent, dominance of old men over young women, development of individual marriage, and increased recognition of father-child relations and family.

The passage repeatedly treats a dual organization, especially in the indigenous or earliest social form, as foundational for explaining Melanesian social structure.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXVIII / MIGRATIONS / CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION; lines 14984-15076 confidence: high

The author states that when Melanesia was first visited by the kava-people its society was organized on the dual system with matrilineal descent; he calls this earlier population the “dual people.”

The passage repeatedly emphasizes a dual system of social organization with two moieties and matrilineal descent.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXVIII / MIGRATIONS / CHAPTER XXIX / IMMIGRANT INFLUENCE ON SOCIAL ORGANISATION; lines 15824-15919 confidence: medium

The passage proposes a social struggle between dual people and descendants of immigrants, in which a child owed allegiance to both father and mother’s brother, the latter representing the mother’s people.

The passage describes a child’s allegiance divided between father and mother’s brother during a struggle between two communities.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXX / TOTEMISM / CHAPTER XXXI / DECORATIVE ART; lines 18101-18201 confidence: medium

The passage explains Cook and Banks Islands similarity as a blend of two cultural elements; notes two human figures placed back to back, a Janus-like knife handle, and similar San Cristoval double figures; and says attribution of the doubling is uncertain, probably kava-culture.

The passage identifies the placement of two human figures back to back as prominent in Polynesian human designs and compares it with similar double figures in Banks Islands and San Cristoval material.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXII / COMMUNISM AND MONEY / CHAPTER XXXIII / RELIGION AND MAGIC; lines 19334-19424 confidence: medium

The passage concludes that the coming of the kava-people into Melanesia occasioned a conflict between religion and magic, and characterizes immigrant rites as religious.

The author concludes that the coming of the kava-people occasioned a conflict between religion and magic.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXII / COMMUNISM AND MONEY / CHAPTER XXXIII / RELIGION AND MAGIC; lines 19928-20031 confidence: medium

The author interprets vui as local spirits of indigenous owners of the soil and the gismana as representing immigrant culture; he links this to persistence of an older cult after a new ghost religion was introduced.

The passage contrasts an earlier locality-spirit complex with an introduced ghost/dead cult and repeatedly frames Melanesian religion as involving two belief groups and two peoples.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXII / COMMUNISM AND MONEY / CHAPTER XXXIII / RELIGION AND MAGIC; lines 19928-20031 confidence: medium

The passage assigns Melanesia's two main religious and magical belief groups to two peoples: dead-power religion to the kava-people and locality-spirit belief to the earlier dual people.

The passage assigns dead/ghost-focused religion to the kava-people and locality-spirit belief to the earlier dual people, then proposes a Polynesian comparison along the same lines.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXII / COMMUNISM AND MONEY / CHAPTER XXXIII / RELIGION AND MAGIC; lines 20033-20136 confidence: medium

The comparison of Melanesian and Polynesian beliefs is said to suggest that ancestral ghosts belong to the kava-people, while local spirits and vui-related beliefs derive from people who interred the dead in a sitting position.

The author proposes a contrast between ancestral ghosts of the kava-people and local spirits derived from the people who interred the dead in a sitting position.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXIII / RELIGION AND MAGIC / CHAPTER XXXIV / SUN AND MOON ; STONE-WORK; INCISION; TATTOOING; lines 20139-20247 confidence: medium

The passage reports offerings to the sun together with the moon in Guadalcanar and identifies the sun as an important decorative-art motive in the Buin district of Bougainville.

The passage reports offerings in Guadalcanar to the sun in conjunction with the moon as part of religious ceremonial.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXIII / RELIGION AND MAGIC / CHAPTER XXXIV / SUN AND MOON ; STONE-WORK; INCISION; TATTOOING; lines 20249-20354 confidence: high

The passage states that the sun, where ritually important in Melanesia, is often closely associated with the moon; moon images were kept in Matambala sacred houses, and moon and sun are associated as tindalo in Guadalcanar.

The passage explicitly says that the sun, where it is an object of ritual in several Melanesian cases, is closely associated with the moon, and gives examples of images and stones representing both.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXV / MATERIAL CULTURE / CHAPTER XXXVI / LANGUAGE; lines 22530-22628 confidence: medium

The author rejects the simplicity of Polynesian culture, citing funeral customs as evidence for two cultures, other customs and institutions as evidence of double origin, extended interment as suggesting a third element in Tonga and Samoa, and Maori features as suggesting more complexity in New Zealand.

The passage explicitly states that funeral customs show two cultures and that other customs and institutions bear evidence of double origin.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 23688-23812 confidence: high

The chief region is characterized by dual social structure and secret organizations closely comparable with southern Melanesia; it includes the north coast of New Britain, Gazelle Peninsula, Duke of York Island, and southern New Ireland; the passage also names Melanesian-language inhabitants, Sulka, and Baining.

The passage explicitly identifies a region characterized by possession of a dual structure of society.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 23814-23925 confidence: high

People in all the districts are divided into two exogamous moieties; moiety relations are recognized across places, so a mover is assigned to the corresponding moiety in the new home.

The passage repeatedly frames the social order as two exogamous moieties, locally named or expressed as self/other categories.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 23814-23925 confidence: medium

North-eastern Gazelle Peninsula moieties are described as unnamed and spoken of as “we/they” or “our stock/their stock,” resembling Banks Islands usage; Danks reports names after To Kambinana and To Kovuvuru/Karvuvu, two legendary persons.

Danks is cited as saying the moieties are called after two legendary persons, To Kambinana and To Kovuvuru/Karvuvu.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 23927-24026 confidence: medium

Members of moieties are said to walk differently; cited accounts disagree about whether Pakilaba/Malaba, Taragau, or Maramara lift or place a particular foot first or more firmly.

The two moieties are said to differ in walking patterns, palm-fold numbers, and bird-like eyebrows, connecting social division with bodily signs.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 23927-24026 confidence: high

In Laur, Taragau is connected with the sun and male butterfly, Pakilaba/Malaba with the moon and female butterfly; locally the sun is male and the moon female.

Taragau is linked to male-coded sun and male butterfly, while Pakilaba/Malaba is linked to female-coded moon and female butterfly.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 23927-24026 confidence: medium

Moieties are connected with legendary figures: To Kambinana embodies ability and guile, To Kovuvuru stupidity and ignorance; in New Ireland Maramara has Soi, intelligent but unscrupulous, and Pikalaba has Tamono, a fool deceived by Soi.

Moiety-linked legendary figures are paired as ability and guile versus stupidity and ignorance, and as an unscrupulous intelligent man versus a fool deceived by him.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 24028-24132 confidence: high

Descent is described as matrilineal, with a person belonging to the mother's moiety; the Barriai are mentioned as a possible exception, but father-moiety membership is not definitely stated.

The passage repeatedly describes a dual organization of moieties and concludes that the Bismarck Archipelago has a typical dual system.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 24134-24223 confidence: high

The author asks whether Bismarck Archipelago moiety totems came from totemic settlers or the dual culture, and notes that assigning them to the dual people would require revising his view of kava-people as sole introducers of totemism.

The passage repeatedly frames social organization through a dual culture and two named moieties, Tarago and Pakilaba, which determine kin terms for the father’s sister.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 24721-24825 confidence: medium

The Ingiet are described as having a beneficent group and another group producing illness and death by acting on hair, food, excrement, or earth from footsteps.

The Ingiet are described as having two main groups, one beneficent and one producing illness and death.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 25622-25727 confidence: medium

The Bismarck dual region has dug-out outrigger canoes and a plank-built canoe called mon; the mon is restricted to southern New Ireland and is linked by the author to betel-people influence.

The passage repeatedly identifies a dual region and describes the Sulka as possessing dual organisation of society.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 25729-25809 confidence: medium

The Sulka are divided into two moieties; marriage is into the other group, children belong to the mother’s group, each moiety has nine subdivisions, and no bird or other totemic connection is known.

The passage describes two main Sulka groups corresponding to moieties, with marriage into the other group and children belonging to the mother’s group.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 26015-26112 confidence: medium

Many carvings represent incidents in tales about birds and other animals; birds represent beneficent ancestral ghosts, while snake, lizard, shark, dolphin, and pig represent malignant beings.

The tales are described as a struggle between two kinds of animals, with birds obtaining mastery over animals that represent malignant beings.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 26524-26608 confidence: low

The nature of Usiai totemism is said to be practically unknown; it may be a modified form associated with dual organization elsewhere in Melanesia.

The passage speculates that Usiai totemism may be a modified form like those associated with dual organization in other parts of Melanesia.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 26611-26695 confidence: high

The author says he assumed early Melanesian society had two exogamous moieties with matrilineal descent, then describes kava-people and earlier immigrants associated with sitting burial, decorative art, vui spirits, incision or circumcision, bow forms, outrigger canoe, and Austronesian language.

The passage explicitly describes Melanesian society as organised in two exogamous moieties with matrilineal descent.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 26611-26695 confidence: medium

"the condition of hostility between the two moieties and the ascription of different characters"

The Banks Islands dual system is described as having hostility between the two moieties and different characters ascribed to them.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 26611-26695 confidence: medium

The author asks whether the earlier people influenced social organisation and whether dual organisation may have arisen from fusion between an aboriginal population and the people who buried their dead sitting.

The author proposes investigating whether dual organisation arose through fusion between an aboriginal population and an incoming people associated with sitting-position burial, contrasting this with fission theories.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 26697-26794 confidence: high

Takwong are described as people of the night with negative social traits, while Tatalai are people of the giant clam with positive social traits; the author suggests Banks Islands dual organization may reflect fusion of aboriginal and immigrant peoples.

The passage repeatedly contrasts paired moieties by character, social capacity, hostility, and possible origin in two peoples.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 26697-26794 confidence: medium

Myths of the dual region center on To Kambinana and To Kovuvuru or To Karvuvu; To Kambinana is wise, clever, and somewhat unscrupulous, while To Karvuvu is ignorant, foolish, and willing to undertake dangerous or ridiculous tasks. They give names to two moieties in part of the Gazelle Peninsula.

To Kambinana and Soi are described as wise or clever but unscrupulous, while To Karvuvu and Tamono are described as foolish and susceptible to dangerous suggestions or deception.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 26697-26794 confidence: medium

In New Ireland, Maramara has the taragau bird as totem and Soi as head; Pikalaba has the Malabo or minigulai as totem and Tamono as head. Soi acts wisely though unscrupulously, and Tamono is a fool deceived by Soi.

The taragau and minigulai birds are described in contrasting terms that the passage says reflect the character difference between the two heroic figures and moieties.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 26697-26794 confidence: medium

Takwong are described as people of the night with negative social traits, while Tatalai are people of the giant clam with positive social traits; the author suggests Banks Islands dual organization may reflect fusion of aboriginal and immigrant peoples.

The author suggests that narratives and moiety differences preserve a tradition of two peoples, one aboriginal or bush-associated and the other immigrant or sea-associated.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 26797-26906 confidence: high

In parts of the Gazelle Peninsula, moieties are associated with light and dark coconuts and are believed to descend from two differently colored women transformed from those coconuts.

The passage reports paired light and dark coconuts transformed into differently colored ancestral women whose descendants form two moieties.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 26797-26906 confidence: medium

The passage says beliefs and tales point to differences between moieties, especially one side's wisdom and unscrupulousness contrasted with the other's ignorance and confiding character.

Rivers states that one moiety is traditionally characterized by wisdom and unscrupulousness, and the other by ignorance and a confiding character.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 26908-27002 confidence: high

The author proposes a scheme for how fusion of two peoples could produce a dual people, and hypothesizes that sitting-interment settlers or Polynesian progenitors arrived with a large proportion of their own women.

The passage explicitly reconstructs how two peoples might fuse into one people consisting of two exogamous moieties and describes dual organisation as a link across diverse groups.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 27004-27100 confidence: high

The general character of Melanesian dual organisation is said to fit a result of interaction between two peoples; the author asks whether this also explains communism in women and goods and gerontocracy.

The passage explicitly presents Melanesian dual organisation as likely resulting from interaction between two peoples.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 27102-27200 confidence: high

The author proposes that two factors could move immigrants toward communistic relations, and that settlement among and fusion with an aboriginal people could produce the dual organisation, tempered by objections to relations between near kin.

The passage repeatedly treats the dual organisation and moieties as the resulting social form shaped by immigrant-aboriginal fusion and kinship limits.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 27202-27293 confidence: high

The passage explains matrilineal descent among the dual people as a result of sexual communism, known motherhood, unknown fatherhood, and gradual loss of social recognition of father-child relations after fusion into a dual system.

The passage repeatedly explains Melanesian dual organisation as arising through interaction or fusion between two peoples and contrasts this with the absence of such fusion in Polynesia.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 27295-27399 confidence: high

The passage says Oceanic cultural features may look like survivals of dual organisation, but fusion of two peoples can produce dual organisations very different from Banks Islands and Bismarck forms.

The passage says fusion of two peoples can produce dual organisations and uses Tikopia, Tanna, Banks Islands, and the Bismarck Archipelago as examples or comparisons.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO / CHAPTER XXXVIII / THE DUAL ORGANISATION; lines 27295-27399 confidence: medium

The passage says Tikopia and Tanna may have different origins from Melanesian dual organisations; even similar Banks Islands and New Britain systems need not represent the same interaction, and likeness may be convergence or common influence.

The passage states that similar dual systems may not come from the same interaction and that likeness may result from convergence or common influence.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVIII / THE DUAL ORGANISATION / CHAPTER XXXIX / CONCLUSIONS; lines 27402-27503 confidence: high

The passage summarizes an earlier dual matrilineal organization, relationship-term comparison, two groups of terms, and the author's conclusion that an external people affected kinship terminology.

The passage repeatedly structures its argument around dual organization, two relationship-term groups, two migrations, and two Polynesian cultural elements.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVIII / THE DUAL ORGANISATION / CHAPTER XXXIX / CONCLUSIONS; lines 27505-27596 confidence: high

The passage concludes with dual social organisation. The author describes it as complex, treats fusion between two peoples as a working hypothesis, and proposes that Melanesian dual culture may have arisen through fusion of people practicing sitting interment with an aboriginal people; the Baining of New Britain may represent the aboriginal inhabitants.

The passage explicitly treats dual organisation as complex and proposes that Melanesian dual culture may have arisen through fusion between a funerary-practice group and an aboriginal people.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVIII / THE DUAL ORGANISATION / CHAPTER XXXIX / CONCLUSIONS; lines 27685-27776 confidence: medium

The author says evidence points vaguely to Oceanic megalithic culture arriving in two streams: one linked to extended interment in a stone house-like structure, the other probably later and linked to cremation and a developed sun cult.

The passage describes Oceanic megalithic culture as having possibly reached Oceania in two streams with different mortuary and cultic associations.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVIII / THE DUAL ORGANISATION / CHAPTER XXXIX / CONCLUSIONS; lines 27879-27969 confidence: high

The author declines full comparison with other schemes, notes linguistic schemes, and says Friederici's two migration currents may correspond to the sitting-interment people and kava-people, while further inquiry is needed and another assignment is possible.

The passage repeatedly organizes cultural history through paired structures: dual people, Friederici's two migration currents, Churchill's double Polynesian culture, and Churchill's two peoples.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVIII / THE DUAL ORGANISATION / CHAPTER XXXIX / CONCLUSIONS; lines 27971-28069 confidence: high

Rivers says Graebner assigns secret societies, masks, and the plank-built canoe to the people associated with the dual organisation, partly through association with the Eastern Solomons.

The passage repeatedly centers on the dual organisation, the people supposed to have introduced it, and traits attributed to that group.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVIII / THE DUAL ORGANISATION / CHAPTER XXXIX / CONCLUSIONS; lines 28071-28160 confidence: high

The author says that in New Ireland traditions, descent from certain male ancestors gives cohesion to sub-groups of the moieties of the dual organisation.

The passage repeatedly discusses dual organisation, moieties, sub-groups, and evidence from New Ireland, Sulka, Fiji, the Solomon Islands, and Vanua Levu.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVIII / THE DUAL ORGANISATION / CHAPTER XXXIX / CONCLUSIONS; lines 28163-28255 confidence: high

The author identifies less secure points: assigning totemism exclusively to the kava-people, withholding the men's house from the dual people, and deriving incision from interaction between kava-people and earlier inhabitants. He also says the dual organisation could have originated by fusion or fission.

The passage treats dual organisation as a starting-point of the author's scheme and discusses whether it arose through fusion or fission.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVIII / THE DUAL ORGANISATION / CHAPTER XXXIX / CONCLUSIONS; lines 28352-28442 confidence: low

Secret societies of Melanesia are said to preserve features of an immigrant culture; secret cults elsewhere may preserve indigenous or immigrant cultures and can be valuable records of the past.

The passage repeatedly contrasts indigenous and immigrant culture, linguistic and physical character, similarity and diversity, and isolated specialism versus integrated study.
read in the book →
The History of Melanesian Society, Volume 2 CHAPTER XXXVIII / THE DUAL ORGANISATION / CHAPTER XXXIX / CONCLUSIONS; lines 28444-28518 confidence: medium

The author says the book assumes the importance of contact among peoples and lists Melanesian institutions and customs as outcomes of interaction between different and sometimes conflicting cultures.

Dual organisation is named as one of the chief Melanesian social institutions shaped by cultural interaction.
read in the book →
The History of Melanesian Society, Volume 2 MARRIAGE / R. M. S. II. O / CHAPTER XXI / COMMUNISM; lines 6460-6557 confidence: low

The author cautions that not all avoidance customs originate in sexual communism; similar avoidance occurs between same-sex persons, and Banks Islands avoidance is probably connected with hostility between two moieties.

The passage mentions hostility between members of two moieties of the Banks Islands community as probably connected with avoidance customs.
read in the book →
The History of Melanesian Society, Volume 2 MARRIAGE / R. M. S. II. O / CHAPTER XXI / COMMUNISM; lines 6750-6851 confidence: medium

The proposed starting point is a dual, matrilineal society with a developed classificatory system, recognized generations and statuses, and no individual marriage; it is contrasted with a simpler two-group model.

The passage explicitly posits a society organized on a dual basis, with matrilineal descent and no individual marriage.
read in the book →
The History of Melanesian Society, Volume 2 MELANESIAN GERONTOCRACY / CHAPTER XVIII / SOCIAL ORGANISATION / M., 30.; lines 3501-3609 confidence: high

The author states there is evidence for an earlier dual organisation across a wide area from the Solomon Islands to northern New Hebrides and eastward to Fiji, surviving in some places.

The passage centers on two exogamous social groups or moieties, describes their distribution, and uses them to explain marriage and kinship terminology.
read in the book →
The History of Melanesian Society, Volume 2 MELANESIAN GERONTOCRACY / CHAPTER XVIII / SOCIAL ORGANISATION / M., 30.; lines 4026-4129 confidence: medium

The author argues that dual organisation with matrilineal descent is the earliest form of social structure found in Melanesia and was probably once spread from the Solomons to the New Hebrides and Fiji.

The passage repeatedly identifies dual organisation with matrilineal descent as the earliest and essential social form in the proposed historical sequence.
read in the book →
The History of Melanesian Society, Volume 2 MELANESIAN GERONTOCRACY / CHAPTER XVIII / SOCIAL ORGANISATION / M., 30.; lines 4131-4213 confidence: medium

The author proposes that dual organization with matrilineal descent is earliest, absence of clan organization latest, and the totemic system intermediate; non-totemic clan exogamy is too little known to place securely, with Malaita noted as a possible late or intermediate case.

The passage explicitly identifies dual organization with matrilineal descent as the earliest form in the author's scheme and later notes regions where dual organization still flourishes.
read in the book →
The History of Melanesian Society, Volume 2 MELANESIAN GERONTOCRACY / CHAPTER XVIII / SOCIAL ORGANISATION / M., 30.; lines 4215-4304 confidence: medium

Pentecost is identified as the richest and most complex system and as archaic; Ulawa, Saa, and Eddystone are described as simple patrilineal systems without clan-organisation; Fiji mountain people, Buin, Banks, and Torres are associated with dual organisation or anomalous marriage forms.

The passage repeatedly treats dual organisation, especially with matrilineal descent, as an early form of Melanesian social organisation.
read in the book →
The History of Melanesian Society, Volume 2 R. M. S. 11. / CHAPTER XVI / THE MORPHOLOGICAL COMPARISON OF SYSTEMS OF / RELATIONSHIP; lines 1093-1186 confidence: medium

A third possible origin is dual organization independent of cross-cousin marriage: with only two social divisions, the husband of the father’s sister has the status of the mother’s brother, and the wife of the mother’s brother has the status of the father’s sister.

The passage proposes that where there are only two social divisions, the husband of the father’s sister must have the status of the mother’s brother, and the wife of the mother’s brother the status of the father’s sister.
read in the book →
The History of Melanesian Society, Volume 2 R. M. S. 11. / CHAPTER XVI / THE MORPHOLOGICAL COMPARISON OF SYSTEMS OF / RELATIONSHIP; lines 2077-2168 confidence: medium

The author states that kinship-term correspondences resulted from marriage regulations, not vice versa, and gives dual organization as an explanation for classing children of the father's brother with those of the mother's sister.

The classing of children of the father's brother with children of the mother's sister is presented as a consequence of dual social organization.
read in the book →
The History of Melanesian Society, Volume 2 R. M. S. 11. / CHAPTER XVI / THE MORPHOLOGICAL COMPARISON OF SYSTEMS OF / RELATIONSHIP; lines 700-804 confidence: medium

The passage identifies the same-sex versus different-sex distinction as the special feature of brother-sister nomenclature and says it appears to be an original Oceanic feature where now disappearing.

The passage emphasizes a distinction in sibling nomenclature according to whether the persons are of the same or different sex, and treats this as a definite feature of Oceanic nomenclature.
read in the book →
The History of Melanesian Society, Volume 2 R. M. S. 11. / CHAPTER XVI / THE MORPHOLOGICAL COMPARISON OF SYSTEMS OF / RELATIONSHIP; lines 700-804 confidence: medium

The passage reasons that patrilineal and matrilineal descent each explain part of the naming pattern, while a dual moiety system better accounts for both; it suggests an origin of Melanesian systems in dual organization and says the nomenclature points to dual organization once being universal in Melanesia.

The passage explicitly suggests that Melanesian systems of relationship may originate in a dual organization of society and that this organization may once have been universal in Melanesia.
read in the book →
The History of Melanesian Society, Volume 2 SOCIAL ORGANISATION / M., 30. / CHAPTER XIX / DESCENT, INHERITANCE AND SUCCESSION; lines 4529-4623 confidence: high

The author says father-child relations were probably once less close; evidence includes a Banks Islands tradition of hostility between moieties and the report that a man entering the house part of the other veve risked being killed; father and child were in different moieties, so their relations were restricted.

The passage reports two Banks Islands moieties in a hostile relation, with danger attached to crossing from one's own house section into the section of the other veve.
read in the book →
The History of Melanesian Society, Volume 2 SOCIAL ORGANISATION / M., 30. / CHAPTER XIX / DESCENT, INHERITANCE AND SUCCESSION; lines 4529-4623 confidence: medium

The author says father-child relations were probably once less close; evidence includes a Banks Islands tradition of hostility between moieties and the report that a man entering the house part of the other veve risked being killed; father and child were in different moieties, so their relations were restricted.

The passage states that father and child necessarily belonged to different moieties, and that their relations must therefore once have been restricted.
read in the book →
The History of Melanesian Society, Volume 2 THE MORPHOLOGICAL COMPARISON OF SYSTEMS OF / RELATIONSHIP / CHAPTER XVII / MELANESIAN GERONTOCRACY; lines 3171-3264 confidence: high

The scheme rests on the assumption that old men's dominance arose in dual organization with matrilineal descent; the author reports inability to derive the marriages from patrilineal descent or from systems with more than two groups.

Dual organization with matrilineal descent is repeatedly presented as the necessary base for the author's explanation and for the Australian parallel.
read in the book →
The Melanesians of British New Guinea CHAPTER XXIX / CHIEFTAINSHIP. / CHAPTER XXX / THE UFUAPIE.; lines 19090-19186 confidence: medium

Each pangua or ikupu may stand in special relationship to another and call it ufuapie, glossed by Father Egidi as "clubhouse of the other side of the village."

The term ufuapie is glossed as a clubhouse on the other side of the village, and a note suggests an older arrangement of two pangua on opposite sides of a village street.
read in the book →
The Melanesians of British New Guinea CHIEFTAINSHIP. / INSIGNIUM OF CHIEFTAINSHIP. / CHAPTER XX / MAREA, CLUBHOUSES.; lines 12676-12796 confidence: medium

Each local group should have two marea, one for the ovia itsipana and one for the ovia awarina; formerly one marea belonged to both right and left chiefs, each maintaining a half.

The passage distinguishes the ovia itsipana as chief of the right and the ovia awarina as chief of the left, each associated with a marea or with half of a formerly shared marea.
read in the book →
The Melanesians of British New Guinea CLUBHOUSES. / NGOVE. / CHAPTER XXVIII / DIVISIONS WITHIN THE PANGUA.; lines 18620-18768 confidence: high

The passage describes a further dual grouping of ikupu into fda or lopia aui and io aui, tied respectively to the lopia fda and io lopia, and states that Waiaka genealogy traces both to Maino Amaa.

The passage describes both the ordinary fdangiau/ekei division and the additional fda or lopia aui/io aui grouping of ikupu.
read in the book →
The Melanesians of British New Guinea DECAY OF OAOA. / DOUBTFUL OAOA. / CHAPTER XIX / CHIEFTAINSHIP.; lines 12411-12516 confidence: medium

Each itsubit or local group has a head chief called ovia itsipana and a second chief called ovia awarina, though some weak itsubu lack the latter.

Two hereditary offices are named chief of the right and chief of the left and are associated with right-left positions in the ceremonial clubhouse.
read in the book →
The Melanesians of British New Guinea FIG. PAGE / ERRATA / CHAPTER I / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 3412-3526 confidence: medium

The Port Moresby village system is described as properly called Poreporena, not Hanuabada, and as consisting of Hohodai, Hanuabada, Tanobada, and Guriu grouped into Hanuabada and Tanobada subdivisions.

Poreporena is described as four villages grouped into two subdivisions, Hanuabada and Tanobada.
read in the book →
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 III is linked to a lakatoi legend about Kaimegore and Idogore on Bogebada of Boera. They quarrel, split a set of items six and six, each makes a lakatoi, Idogore reaches home, and Kaimegore's lakatoi disappears over the horizon with its people never seen again.

The Song III legend describes two named men quarrelling, splitting items into six and six, and each making his own lakatoi.
read in the book →
The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 1727-1832 confidence: medium

In parts of the Massim district such as Milne Bay and Bartle Bay, dual or multiple clan grouping regulates marriage, address, and former revenge cannibal-feast participation; the grouping has decayed after warfare and cannibal feasts ceased, while totem exogamy remains generally observed.

The passage describes dual or multiple clan grouping that regulates marriage, address terms, and former participation in revenge cannibal feasts.
read in the book →
The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 2554-2642 confidence: high

Two distinguishing features are named: greater ceremonial importance of the right side and predominance of geometrical designs in decorative art.

The passage explicitly names greater ceremonial importance of the right side and associates right-side terminology and the right front corner post with chieftainship.
read in the book →
The Melanesians of British New Guinea LIST OF TEXT FIGURES / FIG. PAGE / FIG. PAGE / ERRATA; lines 2554-2642 confidence: high

Central District clans may be divided into right and left halves; Sinaugolo kavi hold posts and a carved horizontal on one side of the dubu, should occupy opposite sides of the street, and may assist a weakened counterpart.

Clans, kavi, dubu sides, village-street sides, and Elema eravo halves are organized through right-left divisions.
read in the book →
The Melanesians of British New Guinea RELIGION. / SPIRITUAL BEINGS, / OA ROVE. / OMENS.; lines 17102-17128 confidence: medium

Slight bodily aches may be omens: the right shoulder signals good news, while the left shoulder signals bad news or even news of friends' deaths.

The right shoulder ache is associated with good news, while the left shoulder ache is associated with bad news or death-news.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 6860-6968 confidence: high

Qat and his brothers grow immediately and live at Alo Sepere, where the mother-stone may be seen; Qat makes men, pigs, trees, rocks, and other things, but does not know how to make night.

The world initially has only daylight; Qat releases night, instructs his brothers in sleep, and cuts night with red obsidian so light returns.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7414-7501 confidence: high

Tagaro’s companion is Suqe-matua, contrary in all things. Tagaro wants good and no suffering; Suqe-matua wants bad things. Created things are tossed up, and what Tagaro catches is food while what he misses is worthless.

Tagaro seeks good outcomes while Suqe-matua or Suqe opposes him, desires bad or wrong outcomes, and thwarts his actions.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7503-7594 confidence: medium

In the Suqe story, Tagaro and Suqe make land and its contents, but Suqe's creations or preferences are wrong: bitter fruit, men going like pigs, sleeping in sago-palm trunks; Tagaro's contrary word stands.

Tagaro and Suqe share creation but disagree over fruit quality, human posture, dwelling, and work, with Tagaro's word prevailing.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER I. / INTRODUCTORY. / MOTA. / CHAPTER II.; lines 1593-1692 confidence: high

Mota veve are described as 'sides of the house'; spouses do not transfer sides at marriage, children belong to the mother's side, and same-side members are sogoi.

The passage repeatedly describes two social divisions in Mota, Aurora/Maewo, and Omba, with kinship, marriage, and adoption consequences.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER I. / INTRODUCTORY. / MOTA. / CHAPTER II.; lines 1593-1692 confidence: high

The transformed woman had two daughters who fell out; one waivung sprang from one daughter and the other waivung from the second.

The transformed woman's two daughters quarrel, and from one comes one waivung while from the other comes the second.
read in the book →
The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 10619-10724 confidence: medium

The passage says terms such as shadow may be used figuratively for the soul as an individual, inseparable, unsubstantial aspect, and argues against assuming people believe shadow and soul are literally identical; it also cites Mota/Maori and Fijian vocabulary.

The passage treats shadow language as figurative for an individual, inseparable, unsubstantial aspect of a person and mentions soul as something like a second self.
read in the book →
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

The note says a pig or ornament may have a visible shadow or echo, but not the intelligent spiritual part of a human; the atai is unseen, while the dead man, echo, or body-outline can appear indistinctly, with an aside comparing this to an English ghost in the dead person's habit.

The note distinguishes the unseen atai from the visible dead man, echo, or outline of the body.
read in the book →

native american plains

Blackfoot Lodge Tales RELIGION 259 / RELIGION 261 / RELIGION 263 / RELIGION 265; lines 10869-10952 confidence: high

Four sweat lodges are built in an east-facing line; renowned warriors cut framework sticks and count coups; old men erect the lodges and place red-and-black buffalo skulls on top to represent day/night or sun/moon; warriors sweat while medicine pipe men pray.

Each buffalo skull is painted half red and half black, explicitly said to represent day and night, or the sun and moon.
read in the book →
Blackfoot Lodge Tales THE BLACKFOOT IN WAR 253 / THE BLACKFOOT IN WAR 255 / RELIGION / RELIGION 257; lines 10526-10607 confidence: medium

Old Man is described as a mixture of opposite attributes: powerful but sometimes impotent, wise but sometimes helpless, helped by animals, sympathetic to people but also maliciously trick-playing.

Old Man is associated with creation stories, power, wisdom, helplessness, animal aid, sympathy for people, and malicious tricks.
read in the book →
Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1994-2062 confidence: medium

The next tale begins with Sun and Moon disagreeing about women; Moon says human females are the prettiest below.

Sun and Moon take opposed positions about which women are prettiest, with Moon favoring human females and Sun favoring women in the water/Frog.
read in the book →
Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 651-696 confidence: medium

Nix'a't decides to make persons and animals, shapes men, women, and paired animals from earth, names tribes and animal kinds, sings and shouts three times, kicks the ground, and living pairs stand before him.

Animals are made in pairs, living pairs stand before Nix'a't, and people are later told to separate in pairs and choose habitations.
read in the book →
Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1098-1213 confidence: medium

Old Man and Old Woman are the only two persons; they meet while travelling and agree to decide how people shall live, with Old Man having first say and Old Woman second say.

Old Man and Old Woman are the only two persons and make paired first-say and second-say decisions about labor, anatomy, reproduction, and death.
read in the book →
Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11711-11809 confidence: medium

Reported creator/father roles vary for Wolf and Coyote; Wolf is older benevolent brother; Coyote is younger and introduces strife, labor, and death; a Ute comparison reverses elder/younger functions and mentions the Hare.

Wolf is the older benevolent brother, while Coyote is the younger figure who frustrates Wolf's designs.
read in the book →
Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12616-12745 confidence: medium

Iron-Man, father of the white people, lives on the water; Wolf, father of the Indians, lives underground. Wolf's son travels across the water to Iron-Man's house and receives Iron-Man's invitation for Wolf to visit and compete in making guns.

Iron-Man is father of the white people and lives on water, while Wolf is father of the Indians and lives underground; they meet as rivals.
read in the book →
Myths and Traditions of the Crow Indians CONTENTS. / PREFACE . 3 / INTRODUCTION . 7 / OLD-MAN-COYOTE CYCLE . 14; lines 114-161 confidence: low

Titles listed include “The Origin of the Earth and Man,” “Day and Night,” and “The Origin of the Joking-Relationship.”

A title in the cycle is “Day and Night.”
read in the book →
Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1442-1535 confidence: high

“There was no daylight; it was dark all the time.” Wolves and coyotes are also said to have bows and arrows.

The tale begins with no daylight; Old-Man-Coyote gathers opposing sides and stakes daylight against night in a gambling contest that changes the world condition.
read in the book →
Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8009-8102 confidence: high

“In the beginning two ducks made the human race out of mud. They made all the Indian tribes in pairs.”

The ducks make all the Indian tribes in pairs, followed by examples of paired peoples.
read in the book →
Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11098-11193 confidence: medium

All creatures except buffalo are enemies of the giants; attackers come, and the little people discover birds whose slightest scratch kills giants, then kill the birds with clubs and drive them back.

The narrative contrasts giants with little people; the giants are vulnerable to tiny birds, while the little people kill the birds and become feared by the giants.
read in the book →
Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11393-11499 confidence: high

In 'The Wolf and the Dog,' an old woman digs roots with her dog; a wolf comes from the opposite direction, the dog runs toward it, and the animals begin speaking about envy and the dog’s owner.

The dog and wolf speak as opposed domestic and wild animals, each attacking the other’s food sources, treatment by humans, and condition of life.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5641-5748 confidence: medium

Two singing women arrive, one from below on the left with black hair and a left moccasin with corn on a buffalo-head plate, one from above on the right with yellow hair and a right moccasin with corn on a wooden plate; Looks-down accepts both, and both become his wives.

Two women arrive from opposed directions, sit on opposite sides, bring left and right moccasins with food gifts, and become wives after the gifts are accepted in sequence.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5641-5748 confidence: medium

Two singing women arrive, one from below on the left with black hair and a left moccasin with corn on a buffalo-head plate, one from above on the right with yellow hair and a right moccasin with corn on a wooden plate; Looks-down accepts both, and both become his wives.

Buffalo-woman and Corn-woman are contrasted by origin, side, hair color, gifts, names, childbirth settings, and later by a quarrel linked to their sons' dispute.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5706-5813 confidence: medium

At night the young man hears voices from below and above; a black-haired woman from below and a yellow-haired woman from above sit on his left and right, sing about his mother, bring left and right moccasins with corn balls, and become his wives after he accepts both gifts.

The wives are distinguished by below/above, left/right, black/yellow hair, buffalo/corn names and gifts, and later quarrel with contrasting claims about labor and starvation.
read in the book →
Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5920-6025 confidence: medium

The buffalo come across the big sea. Corn-woman tells Buffalo-woman that she starves people, while Corn-woman saved people from starving; this explains why buffalo are gone and people have corn.

Corn-woman directly contrasts her saving people from starvation with Buffalo-woman’s starving people, explaining corn’s presence and buffalo’s disappearance.
read in the book →
Teton Sioux Music NUMBER OF TONES COMPRISING COMPASS OF SONG / TONE MATERIAL / ACCIDENTALS / STRUCTURE; lines 11897-11961 confidence: medium

Riggs states that the nature of the Heyoka is the opposite of nature, with joy expressed by sighs and groans, sorrow and pain by opposite sounds and looks, heat causing shivering, cold causing perspiration, confidence in danger, and fear when safe.

Riggs describes Heyoka as opposite to nature, with inverted reactions to joy, sorrow, heat, cold, danger, and safety, and with reversed seasonal clothing.
read in the book →
The Assiniboine APPENDIX . / ILLUSTRATIONS. / INTRODUCTION. / I. ETHNOLOGY.; lines 5819-5868 confidence: medium

Military or age-societies are said not to have been recorded; the camp-circle was divided into War and Peace moieties, and four gentes furnished tribal constables who were primarily hunt officers.

The camp-circle is explicitly divided into War and Peace moieties.
read in the book →
The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11448-11560 confidence: medium

Many people are starving. Red Hawk waits to devour them; Black Hawk says he wishes to help them. Red Hawk and Black Hawk challenge each other and begin tests involving rabbits and mice.

Red Hawk and Black Hawk take opposed positions toward the starving people and compete, with the result affecting whether people are devoured or saved.
read in the book →
The Omaha Tribe A A A / TENTH SONG / ELEVENTH SONG / TWELFTH SONG; lines 15965-16062 confidence: high

The ceremony is divided into two parts and the Pole has twofold significance: first as authority granted and guarded by supernatural powers, and second as the men of the tribe, defenders and providers of the home.

The passage explicitly divides the ceremony into two parts, assigns distinct meanings and performers to each part, and says the performance reflects the union of masculine and feminine.
read in the book →
The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 27 / SACRED TENT OF THE WHITE BUFFALO HIDE / TRIBAL ORGANIZATION; lines 10440-10622 confidence: medium

The Hon'gaxti subdivision is described as responsible for maize ceremonies, sacred corn, ritual chanting, planting time, a green corn-husk tabu, and a full-grown corn-stalk decoration on the Sacred Tent.

The passage juxtaposes buffalo-hunting rites and maize rites, links both to sacred symbols, and explains the same haircut through both buffalo-back and growing-corn imagery.
read in the book →
The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 36 / GAHI'GE, AN OLD OMAHA CHIEF / THE COUNCIL OF SEVEN CHIEFS; lines 14104-14184 confidence: high

The credential for creating and exercising council authority was the presence and ceremonial use of the two Sacred Tribal Pipes.

The two Sacred Tribal Pipes stand for the dual organization, are kept and prepared by offices tied to earth and upper realms, and ceremonially weld the halves into the tribe as a whole.
read in the book →
The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 36 / GAHI'GE, AN OLD OMAHA CHIEF / THE COUNCIL OF SEVEN CHIEFS; lines 14186-14270 confidence: high

"At council meetings the men sat in a semicircle"; the two principal chiefs sat behind the fireplace, faced east, and represented the Hon'gashenu and Inshta'cunda halves.

The two principal chiefs represent two halves of the hu'thuga, are positioned north/south and left/right, and receive two Pipes in a paired ritual sequence.
read in the book →
The Omaha Tribe CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE / TRIBAL ORGANIZATION; lines 9382-9491 confidence: high

The hu'thuga is described through the union of Earth people and Sky people; exogamy is said to typify cosmic regulation and bind different gentes through kinship.

The passage repeatedly frames tribal order through Earth people and Sky people or through opposite sky and earth powers.
read in the book →
The Omaha Tribe CONSECRATION OF THE BOY TO THUNDER / CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE; lines 9136-9226 confidence: high

Human conditions are projected on nature: Above is masculine, Below feminine; sky father, earth mother; sun masculine, moon feminine; day male, night female.

The passage repeatedly structures nature and society into paired masculine and feminine sides: Above/Below, sky/earth, sun/moon, day/night, Sky people/Earth people, two chiefs, and two pipes.
read in the book →
The Omaha Tribe CONSECRATION OF THE BOY TO THUNDER / CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE; lines 9304-9379 confidence: high

The symbolic opening was always to the east. The Inshta'cunda division, Sky people, theoretically formed the northern half, and the Hon'gashenu division, Earth people, formed the southern half. During ceremonies the opening actually faced east; otherwise it faced the direction of travel while the order remained as if east-facing.

The passage divides the camp and tribe into Sky people on the northern side and Earth people on the southern side, collectively addressed as two sides of a house.
read in the book →
The Omaha Tribe CONSECRATION OF THE BOY TO THUNDER / CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE; lines 9304-9379 confidence: medium

The hu'thuga, regarded as the dwelling of the entire tribe, was the type to be reproduced in each member's dwelling, where masculine and feminine forces from two distinct groups or regions were to be united.

The passage states that each member's dwelling reproduces the tribal dwelling and unites masculine and feminine forces from two distinct groups or regions.
read in the book →
The Omaha Tribe FLETCHER-LA FLESCIIE I TRIBAL ORGANIZATION 191 / THE OMAHA TK1BE / THE OMAHA GEXS NOT A POLITICAL ORGANIZATION' / INTERRELATION OF THE TWO GRAND DIVISIONS; lines 13564-13602 confidence: high

The Hon'gashenu division bears out its designation as "the Earth people"; its rites and duties have "a direct relation to the physical welfare" of the people.

The passage explicitly presents two grand divisions called Earth people and Sky people, with complementary ritual responsibilities and shared representation through the Sacred Tribal Pipes.
read in the book →
The Omaha Tribe FRANCIS LA FLESCHE / FOREWORD 31 / LOCATION; LINGUISTIC RELATIONSHIPS / TRIBAL CONCEPT; THE NAME OMAHA; lines 1798-1900 confidence: medium

Omaha is glossed as against the current or upstream; Quapaw is glossed as with the current or downstream; both names are said to refer to a parting in which one group went up and the other down the river.

Omaha and Quapaw are presented as complementary directional names, upstream and downstream, tied to a remembered parting.
read in the book →
The Omaha Tribe FUNERAL SONG / THE OMAHA TRIBE / THE KEEPER / INTERRELATION OF MEN AND ANIMALS; lines 39772-39790 confidence: high

Myths speak of "the union of the earth and the sky" as expressing "a dual force" in masculine and feminine forms, fundamental to creative processes and ordained by Wakon/da.

The passage states that myths of earth-sky union express a dual force represented in masculine and feminine forms and fundamental to creative processes.
read in the book →
The Omaha Tribe HE'DEWACHI CALL / THE OMAHA TRIBE / THE SACRED POLE / M. M. J-108; lines 16826-16840 confidence: medium

The women turn to the right, with their left side next to the men's circle and the pole, and dance opposite the men.

Men and women move in opposite directions in two concentric circles around the pole.
read in the book →
The Omaha Tribe HUNTING / RULES OBSERVED IN BUTCHERING / TE UNE, OR ANNUAL BUFFALO HUNT / THE OMAHA TRIBE; lines 18144-18224 confidence: medium

The herald turned left around the tribal circle, called the director’s command to go on the chase and bring horses, and addressed the tribe by the names of its two divisions with the appeal “Pity me who belong to you.”

The herald’s command addresses the tribe by the names of its two divisions during the leftward circuit around the tribal circle.
read in the book →
The Omaha Tribe INSHTA'THABI, THE LAST WATHON / TEIBAL ORGANIZATION / BJRLAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 26; lines 10292-10438 confidence: high

The Hon'ga held leadership in governing power and food-quest rites; the Waxthe'xeton and Washa'beton subgentes had charge of the two Sacred Tents, their contents, and ceremonies, with the tents pitched before the junction of the subgentes toward the center of the Jiu'thuga.

The passage says the two Sacred Tents represented both sides of the Jiu'thuga and assigns different sacred objects and social functions to the two tents.
read in the book →
The Omaha Tribe INSHTA'THABI, THE LAST WATHON / TEIBAL ORGANIZATION / BJRLAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 26; lines 10292-10438 confidence: medium

The two tents represented both sides of the house; the White Buffalo Hide in the Washa'beton tent probably represented the Hon'gashenu division, linked with physical welfare, food rites, and warfare.

The White Buffalo Hide tent is associated with physical welfare, food rites, and warfare, while the Sacred Pole tent is associated with Sky people and relation to the supernatural.
read in the book →
The Omaha Tribe MUSIC / MUSIC / THE OMAHA TRIBE / MUSIC; lines 26535-26661 confidence: high

Songs refer to peace under the symbol of the clear sky, Tceiha; this symbol includes reference to Wakon/da, who gives man sunshine and clear sky free of storms and clouds.

The passage explicitly contrasts clear sky as peace and absence of war with black storm clouds, thunder, and lightning as emblems of war.
read in the book →
The Omaha Tribe MUSIC / SONGS, SINGING, AND RHYTHM / THE WA'WAN CEREMONY / MUSIC; lines 25696-25784 confidence: high

The passage describes painted pipe stems with eagle feathers and states that among the Omaha, as among the Pawnee, feather and stem-color arrangements unite masculine and feminine forces on each pipe.

The passage explicitly states that masculine and feminine forces are symbolically united on each pipe through feather and stem-color pairings.
read in the book →
The Omaha Tribe MUSIC / SONGS, SINGING, AND RHYTHM / THE WA'WAN CEREMONY / MUSIC; lines 25786-25855 confidence: medium

The Pke'yabe gens kept the tribal pipes; Ki'kontonga, curlew, refers to the symbolic mark. An old Omaha explains that eagle feathers and wild cat skin come from fierce creatures whose powers are turned from destruction to peace.

The eagle and wild cat are described as fierce creatures whose powers, in connection with the pipes, are turned from destruction to making peace among men.
read in the book →
The Omaha Tribe MUSIC / SONGS, SINGING, AND RHYTHM / THE WA'WAN CEREMONY / MUSIC; lines 25857-25935 confidence: high

Red streamers are sun rays, white cords are moonlight, night is mother of day, the eagle is tireless strength, owl is night/death, woodpecker is day/sun/life, and downy feathers symbolize eggs or young eagle feathers shed at maturity.

Night is described as mother of day, and owl/night/death is paired against woodpecker/day/sun/life.
read in the book →
The Omaha Tribe ORGANIZATION / SOCIETIES / SOCIETIES / THE OMAHA TRIBE; lines 34315-34341 confidence: medium

"nobilis Reeve, which is white and was regarded as female, and Olivia elegans Lam., which is dark and was considered the male"; the division among members was not explained.

The passage distinguishes a white shell as female and a dark shell as male.
read in the book →
The Omaha Tribe ORIGIN / SOCIETIES / ORGANIZATION / SOCIETIES; lines 34131-34232 confidence: high

The youngest son is earth-colored and placed on the south/masculine side with the eldest son; the second son represents the night sky and the daughter bears the moon on the north/feminine-night side. The eldest son/sun is diagonal to the daughter/moon, and the second son/stars to the youngest son/earth; the stranger says earth and stars are brothers.

The passage organizes the lodge by south/masculine/day and north/feminine/night sides, and pairs sun with moon and stars with earth through diagonal placement.
read in the book →
The Omaha Tribe OSAGE CHIEF / TWENTY-SEVENTH ANNUAL REPORT PLATE 13 / OSAGE CHIEF / THE OMAHA TRIBE; lines 3827-3893 confidence: medium

The kinship list places Hon'ga utanatsi, Wazha'zhe, and Hon'ga in the southern half, and Ni'ka wakondagi or Gronin and Tsi'zhu in the northern half.

The kinship list divides the named groups into southern and northern halves.
read in the book →
The Omaha Tribe PUBLICATIONS OF BUREAU 12, 13 / RESEARCH WORK 7-11 / INDEX / SALT, SOURCE 342; lines 47199-47366 confidence: low

Sex conception is indexed in Omaha cosmic order and in tribal organization for Omaha, Osage, and Ponca, with a cross-reference to Hu'thuga.

The index explicitly lists sex conception in Omaha cosmic order and in Omaha, Osage, and Ponca tribal organization.
read in the book →
The Omaha Tribe SOCIAL LIFE / PROPERTY / AMUSEMENTS / SOCIAL LIFE; lines 25079-25162 confidence: medium

Tabe'gasi is a ball game resembling shinny, played by two groups or tribal divisions; when played between the tribe's two divisions it had cosmic significance in reference to winds and earth and was formally opened by a Kon'ce/Kon'ye gens member or boy; it used two goal stakes, a center start, a ball, and a crooked stick.

Tabe'gasi was played by two groups or two tribal divisions, and the passage states that the tribal-division form had cosmic significance in reference to winds and earth.
read in the book →
The Omaha Tribe SOCIAL LIFE / THE OMAHA TRIBE / TWENTY-SEVENTH ANNUAL REPORT PLATE 42 / AN ELDERLY BEAU; lines 23037-23122 confidence: high

Spouses must be from different gentes and not close maternal blood relatives; a tattooed “mark of honor” is valued in marriage; marriage with a man on the warpath is forbidden because “War means the destruction of life, marriage its perpetuation”; a hunter’s failure can be attributed to his wife giving birth.

The passage explicitly explains the prohibition on marrying a man on the warpath by contrasting war as destruction of life with marriage as perpetuation of life.
read in the book →
The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33831-33895 confidence: medium

The stranger lists seven leaders connected with the man and seven animals connected with the woman, then describes food, hunting, courage, clothing, tree-food, and night-hunting qualities among them.

The passage pairs seven animal leaders connected with the man with seven animals connected with the woman, and the two groups counsel together.
read in the book →
The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33913-33970 confidence: medium

The stranger explains the red lines as rays of the sun that give life, the eldest son's blue body as clear sky/day, the second son's blue spots as night sky, the girl's blue spots as moon and night, and the youngest child's brown color as earth; he also relates the day painting to the girl's moon/night power.

The stranger relates the eldest son's clear sky/day painting to the girl's moon/night painting and describes another child as the night sky with stars.
read in the book →
The Omaha Tribe SOCIETIES / THE WATHA'WA (FEAST OF THE COUNT) / SOCIETIES / THE TATTOOING; lines 33296-33326 confidence: medium

Two scaffolds were set outside the candidate's lodge for fee articles; required items included 100 knives and 100 awls, described as male and female implements and placed on opposite sides of the fireplace.

Knives and awls are identified as male and female implements and placed on opposite sides of the fireplace.
read in the book →
The Omaha Tribe SOCIETIES / THUNDER SONG / THUNDER SONG / SOCIETIES; lines 32697-32830 confidence: high

Through Wakonda, night brought forth day; night is called mother of day, day is emblem of visible life, feminine cosmic force is typified by night and night-heavenly bodies, and masculine cosmic force by day and sun.

Night brings forth day through Wakonda, is mother of day, and is paired with day/sun in a feminine and masculine cosmic-force contrast.
read in the book →
The Omaha Tribe TAFA' GENS (8) / THE OMAIEA TKJBE IKTII. AXX. 27 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 35; lines 12812-12923 confidence: medium

The name was applied to one half of the Hu'ithuga, 'the half that represented the Sky people who, in union with the Earth people, gave birth to the human race.'

The passage explicitly describes Sky people and Earth people as being in union and giving birth to the human race.
read in the book →
The Omaha Tribe TAFA' GENS (8) / THE OMAIEA TKJBE IKTII. AXX. 27 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 35; lines 12925-13001 confidence: high

The Inshta/cunda gens formerly had earth and sky subgentes; the earth subgens' rites and name are lost, and the current gens tabu of worms and insects is linked to the lost subgens.

The passage explicitly pairs earth and sky subgentes and describes a sky power descending through rain, thunder, and lightning to cause the earth to bring forth life.
read in the book →
The Omaha Tribe THE OMAHA TK1BE / THE OMAHA GEXS NOT A POLITICAL ORGANIZATION' / INTERRELATION OF THE TWO GRAND DIVISIONS / TRIBAL ORGANIZATION; lines 13605-13659 confidence: high

The Inshta'cunda division's rites pertained to the supernatural, while the Hon'gashenu division was charged with physical well-being; the former gave supernatural sanction and authority to the latter.

The passage presents two great divisions whose distinct duties are necessary to each other and whose joint representation is required in ceremonies and councils.
read in the book →
The Omaha Tribe THE OMAHA TK1BE / THE OMAHA GEXS NOT A POLITICAL ORGANIZATION' / INTERRELATION OF THE TWO GRAND DIVISIONS / TRIBAL ORGANIZATION; lines 13605-13659 confidence: high

"by union of the Sky people and the Earth people the human race and all other living forms were created and perpetuated"; this belief was symbolized and kept present by tribal organization, rites, gentes, and ceremonial participation.

The passage explicitly says the union of Sky people and Earth people created and perpetuated the human race and all other living forms.
read in the book →
The Omaha Tribe THE OMAHA TRIBE / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 14 / WASHP'HA (OSAGE); lines 4046-4075 confidence: medium

The Osage are divided into Tsi'zhu and Hon'ga; Tsi'zhu has two kinship groups on the northern side of an east-opening tribal circle. The Osage Thunder group is compared with the Omaha Pshta'puMa, whose name and rites referred to thunder.

The Osage are described as two divisions arranged in northern and southern relation within an east-opening tribal circle.
read in the book →
The Omaha Tribe THE OMAHA TRIBE / F3EHB1 / SOCIETIES / SOCIETIES; lines 33509-33568 confidence: high

Figure 106 is a design tattooed on a Ponca girl's hand, containing emblems of day and night and forms of children; the passage explains the union of Day above and Night below as producing and maintaining the human race and calls the tattooing an appeal for perpetuation of life.

The design is explicitly described as containing day and night, with children between them, and the text states that the human race came from the union of Day above and Night below.
read in the book →
The Omaha Tribe THE OMAHA TRIBE / F3EHB1 / SOCIETIES / SOCIETIES; lines 33509-33568 confidence: medium

At Hon'hewachi meetings, even without initiation or tattooing, only men with war honors could beat the drum for singers; before singing, a man had to recount his publicly awarded war honors and acts.

Honored men drum or sing after recounting war honors, while women with the mark of honor dance; the passage explains women's dancing by the order's recognition of Night as the feminine force or principle.
read in the book →
The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / SOCIETIES / THE OMAHA TRIBE; lines 37163-37189 confidence: high

The arm contained poisons for punishment; the leg contained magic shells that made administration possible; the left arm and leg “went together” and were effectual because male and female.

The left arm and left leg are paired as going together, with functions made effectual because they are male and female.
read in the book →
The Omaha Tribe THE OMAHA TRIBE / SOCIETIES / SOCIETIES / THE OMAHA TRIBE; lines 35908-36119 confidence: high

The passage says the society's story and practices show a double thread of story dramatization and dual forces whose conjunction brings living forms; it also presents life as a circle from mysterious birth to mysterious death and notes a magic side in songs 3, 6, and 7.

The passage explicitly describes a suggestion of dual forces whose conjunction brings about living forms.
read in the book →
The Omaha Tribe THE OMAHA TRIBE / TECOS'S SONG OF REVENGE / SOCIETIES / THE OMAHA TRIBE; lines 36929-36943 confidence: medium

The respondent selects two shells and says, "There are two kinds of shell used in our society"; "one is male and the other is female."

Two shells used in the society are distinguished as male and female, and the respondent says this distinction comes from the story he is about to tell.
read in the book →
The Omaha Tribe THE TATTOOING / THE OMAHA TRIBE / F3EHB1 / SOCIETIES; lines 33385-33506 confidence: medium

The song is explained: "Night moves, it passes, and the day is coming."

The first song states that night passes and day is coming, and the passage later refers to tattooing the symbols of day and night.
read in the book →
The Omaha Tribe THE OMAHA GEXS NOT A POLITICAL ORGANIZATION' / INTERRELATION OF THE TWO GRAND DIVISIONS / TRIBAL ORGANIZATION / GO4L.; lines 13662-13746 confidence: high

"played by the two divisions of the hu'thuga as representatives of the earth and the sky"

The ball game is played by two divisions of the hu'thuga as representatives of earth and sky, and the passage emphasizes the boundary between those two divisions.
read in the book →
The Omaha Tribe TWELFTH SONG / THE OMAHA TRIBE / THE HE'DEWACHI / THE OMAHA TRIBE; lines 16583-16697 confidence: high

Two Nonxthe'bitube men mix red and black paint and paint the pole in bands; the bands are explained as signifying night/day, thunder/death, earth/sky, and vivifying/conserving powers.

The red and black bands are directly explained as signifying night and day, thunder and death, earth and sky, and vivifying and conserving powers.
read in the book →
The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 12 / OSAGE CHIEF / TWENTY-SEVENTH ANNUAL REPORT PLATE 13 / OSAGE CHIEF; lines 3681-3824 confidence: medium

The Osage tribe is composed of five kinship groups; two camp on the northern side of the eastern opening of the tribal circle, while three remain on the opposite side, so the tribe has two grand divisions.

The passage explicitly states that the tribe has two grand divisions, one on the northern side of the tribal circle and one on the southern or opposite side.
read in the book →
The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 16 / KANSA CHIEF / THE QUAPAW TRIBE0 / THE OMAHA TRIBE; lines 4560-4661 confidence: medium

The passage says definite information about the gentes is hard to obtain; people often answer that all is gone; a fragmentary list has been secured; some entries may be subgentes; there were two tribal divisions, but the distribution of groups between them is unknown.

The passage repeatedly identifies two divisions: first as an unresolved division of the listed groups, then as a stable characteristic of the tribal circle with functions attached to each division.
read in the book →
The Omaha Tribe WARFARE / SCOUT SONG / THE WE'TON WAAN / SENDING OUT SCOUTS; lines 28459-28540 confidence: high

The two Pipes Sacred to War are described with red catlinite bowls and decorated stems; one red-and-black stem is said to have blocks like those on the He'dewachi pole, symbolizing night/day and death/life.

The passage states that red and black blocks on the pipe stem symbolize night and day, death and life, and resemble the significance of blocks on the He'dewachi pole.
read in the book →
The Pawnee - Mythology (Part I) ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529; lines 26291-26334 confidence: high

One stick is blackened for darkness, night, or north; one remains white for light, day, or south; a white bead on the ring represents the star that gave the game; the granddaughter carries the ring, which represents the granddaughter of men; smoke is made to star, earth, ring, and javelin.

One stick is blackened to represent darkness, night, or north, while the other is left white to represent light, day, or south.
read in the book →
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 3824-3897 confidence: medium

Buffalo gather on the prairie in two sides, one herded by the boy and old bull and the other by White-Spot-on-Forehead. They approach as if to hook one another, but scatter while the boy watches for a chance to shoot White-Spot-on-Forehead.

Buffalo assemble into two sides, one aligned with the boy and old bull and the other with White-Spot-on-Forehead, then face one another on the prairie.
read in the book →
The Pawnee - Mythology (Part I) COYOTE AND THE ROSEBUDS. 463 / COYOTE, THE PLUM TREES, AND THE GRAPE VINES. 465 / THE SKUNKS AND THE BEAVERS. 467 / US. HOW RABBIT LOST HIS TAIL'; lines 23082-23136 confidence: medium

The next tale begins with White Rat and Black Rat as the first two Rats on earth; they travel west/upstream and east respectively while hunting food, meet where Magpie sits on a limb, and Magpie tells them to stop crying and listen before singing to Black Rat.

White Rat and Black Rat are the first two Rats on earth; one travels upstream west, while the other travels east.
read in the book →
The Pawnee - Mythology (Part I) INTRODUCTION. / INTRODUCTION. 9 / INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS.; lines 839-913 confidence: high

The Moon says all things have been made in pairs and asks that a mate be given to the woman; Tirawa makes a man and sends him to her.

The Moon states that things have been made in pairs, asks for a mate for the woman, and animals and birds later receive power to go in pairs and increase.
read in the book →
The Pawnee - Mythology (Part I) ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155; lines 7564-7653 confidence: medium

The boys start from west and east sides of a village; their statements about looking at them accompany the deaths of the people; all are destroyed by the center; at a stream they find their father's covered tracks.

The two boys act as a pair, begin from west and east sides, share reference to 'their father,' and later rise toward the heavens in different directions.
read in the book →
The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43; lines 2215-2261 confidence: medium

"There was a picture of the morning-star on the robe"; the woman says, "You are the Morning-Star," and the young man replies that it is true.

The passage is titled as a contest between Morning-Star and Moon; the Witch-Woman identifies the young man as Morning-Star, and the robe sequence culminates in the moon being sent to the heavens.
read in the book →
The Pawnee - Mythology (Part I) LONG-TONGUE, THE ROLLING HEAD. 37 / HOW EVENING-STAR S DAUGHTER WAS OVERCOME. 4I / CONTEST BETWEEN THE MORNING-STAR AND THE MOON. 43 / TRUE STORIES OF THE HEAVENLY BEINGS.; lines 2264-2310 confidence: high

The gods deliberate about lifespan and darkness or light, send animals, and state that the animal killed will determine the condition; the boy kills the last spotted white-and-black animal in darkness, and as it dies day begins.

The gods deliberate about life, darkness, and light, then make the boy's animal kill determinative; the boy kills a spotted black-and-white animal, and day begins as it dies.
read in the book →
The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 1930-2007 confidence: medium

Stars as gods are stationed in the lodge according to their heavenly stations, animals fill spaces between them, and Evening-Star sends her daughter to kill young men so women may overcome men.

Evening-Star wants women to be higher than men and sends her daughter to kill young men who come to her; suitors trying to marry the daughter are killed.
read in the book →
The Pawnee - Mythology (Part I) THE HERMAPHRODITE. I39 / TRUE STORIES OF THE HEAVENLY BEINGS. / HANDSOME-BOY AND AFTER-BIRTH BOY. I43 / HANDSOME-BOY AND AFTER-BIRTH BOY. I45; lines 7087-7164 confidence: medium

When the father is away, Handsome-Boy hears singing and crying outside the lodge, and a child appears. The song says Handsome-Boy is loved and fed meat by his father, while the singer was thrown away, taken in by his grandmother, and fed ground beans, artichokes, grapes, and plums.

The strange boy contrasts Handsome-Boy's father's love and meat with his own abandonment and plant foods, and he repeatedly seeks to play with Handsome-Boy.
read in the book →
The Pawnee - Mythology (Part I) THE ORIGIN OF THE BUFFALO CEREMONY. 369 / THE WOMAN AND THE BUFFALO DANCE. 371 / THE BUFFALO MEDICINE DANCE. 373 / THE BUFFALO GAME MEDICINE. 375; lines 18500-18574 confidence: medium

The man and friends prepare the sticks, mark ears, hands, legs, and one horn; the front part represents the Sun and the hind portion Spider-Woman or the Moon, who first played in the heavens before the Moon gave the game to man.

The implements distinguish Sun and Moon, front and hind portions, black/darkness/north and white/day/south, and paired sides of play.
read in the book →
The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE. / S3. THE DOQ'BOY WHO MARRIED THE CHIEF'S DAUGHTER.' / SUN-RAY, WHO MISTREATED HIS WIFE. I95; lines 9738-9747 confidence: medium

The story is said to show that the gods of the heavens have superior powers to those of the gods of the earth.

The passage explicitly contrasts gods of the heavens with gods of the earth and states that heavenly gods have superior powers.
read in the book →
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: high

Without-Wings hears singing; Buffalo-Woman comes from the east and sits on his right, while Corn-Woman comes from the west and sits on his left.

The wives are paired as Buffalo-Woman and Corn-Woman, east and west, right and left; their sons are later paired through buffalo and corn objects.
read in the book →
The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99; lines 4904-4984 confidence: medium

The gods say the North-Wind brought the boy, identify South-Wind as harmful and North-Wind as good, and state that they are representatives of Tirawa in Tirawa's unseen home.

South-Wind is characterized as harmful and bad-luck-bringing, while North-Wind is characterized as good and as driving buffalo to the people.
read in the book →
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

A medicine-man says green moss from streams is needed to cure the young man; no moss is found; he blames Spider-Woman for making it disappear; the young man commits suicide from shame at being half woman and half man.

The young man is described as half woman and half man, and this dual condition motivates the attempted cure and his shame.
read in the book →
The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313; lines 15614-15629 confidence: medium

"there were two people who were half women and half men"

The passage introduces two people explicitly described as half women and half men.
read in the book →
Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23349-23456 confidence: medium

White-Owl and Thunder-bird challenge each other; black clouds and white clouds meet, snow and blizzard freeze everything, and White-Owl is considered more powerful.

Thunder-bird and White-Owl oppose black clouds with white clouds, wind, snow, and blizzard; White-Owl wins the challenge.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12138-12242 confidence: high

In “Thunder-Bird and White-Owl,” Thunder-Bird, the summer bird, raises black clouds, noise, and wind; White-Owl, the winter bird, raises white clouds, snow, piercing wind, and a blizzard. White-Owl wins and is considered most powerful.

Thunder-Bird is identified as the summer bird and White-Owl as the winter bird; each produces characteristic weather, and the winter bird’s blizzard wins.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 14017-14113 confidence: medium

The youngest brother orders a bow and four arrows, two black and two red, and a sweat-lodge in the camp-circle center with the dead arranged inside. He shoots the arrows upward; after the fourth arrow, his brothers and the others come to life.

The boy asks for four arrows, with two black and two red, shoots the black ones first and the red ones after, and the dead revive after the fourth arrow.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15902-15983 confidence: medium

White-Owl asks whether man or wife is the better benefactor as another blizzard comes and snow deepens. Blood-Clot-Boy sits wrapped in a buffalo robe and answers that man and wife are equal blessings and both benefactors; the passage notes a reference to the seeds of man and wife.

Blood-Clot-Boy refuses to rank man or wife above the other and states that in marriage each is an equal blessing and both are benefactors.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17419-17496 confidence: medium

The snake tells Little-star to attach its body to the bow. The bow bears named birds, many feathers, and white-painted berry beads identified as the snake’s body; Little-star identifies the upper end with sky and mankind and the lower end with earth.

Little-star identifies the bow’s upper end with the sky and mankind and its lower end with the earth and the snake.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18797-18887 confidence: medium

The boys ask for bows made from short buffalo ribs, four arrows, one bow and two arrows painted red, and the other bow and two arrows painted black; the father makes and gives them the items.

The rite contrasts a red bow-and-arrow set on the south side with right-foot action and a black bow-and-arrow set on the north side with left-foot action.
read in the book →
Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20836-20922 confidence: medium

After another divide and river crossing, the couple reaches an illuminated camp-circle. The wife identifies her father’s tipi and says they will be in one blanket or robe so they appear as one person entering.

The wife covers herself and the husband with one robe so that others will see one person entering her father’s tipi.
read in the book →
Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 545-632 confidence: medium

After the barren earth is made, the Father creates the sun and moon to represent man and woman, makes clay images of a man and a woman, and causes vegetation, animals, beasts, and birds to live.

The Father makes the sun and moon to represent man and woman before making the clay human pair.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 9629-9760 confidence: medium

In abstract 80, Bear and Buffalo groups occupy north and south sides during medicine ceremonies; a Bear young man challenges Buffalo by pipe, both sides prepare combatants with medicines, and Buffalo kills Bear.

Bear and Buffalo groups occupy north and south positions in a lodge, send a challenge by pipe, prepare combatants by medicine, and fight, ending with Buffalo killing Bear.
read in the book →
Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2992-3008 confidence: medium

The Sun and Moon come; the Sun asks why the Moon is there; No-Tongue says the Sun is his father and the Moon is also his father and has helped him.

No-Tongue addresses the Sun as father and says the Moon is also his father and helper.
read in the book →
Traditions of the Arikara INTRODUCTION. / GEORGE A. DORSEY. / FOOTNOTES: / TRADITIONS OF THE ARIKARA; lines 462-514 confidence: medium

Wolf throws the mud north and commands it to become prairie land where buffalo roam; the command is fulfilled.

Wolf and Lucky-Man each make land on opposite sides, and the channel between the two countries becomes the Missouri River bed.
read in the book →
Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5230-5314 confidence: high

In the origin of day and night, people live in darkness and seek light; Coyote appoints a prophet, who reports several deer colors and says killing black and white deer will bring day and night; after the hunt, day and night exist.

The people begin in darkness; the prophet says killing both black and white deer will produce day and night, and after the hunt day and night exist.
read in the book →
Traditions of the Caddo INTRODUCTION. / TRADITIONS OF THE CADDO. / THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3; lines 620-717 confidence: high

In the beginning the people live in darkness, become dissatisfied, and call a council; Coyote says they have had enough darkness, should have light as well, and appoints a prophet to investigate how light may be obtained.

A council seeks light; the prophet says killing black and white deer will produce day and night, and this occurs after the people kill them.
read in the book →
Traditions of the Caddo THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33 / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDER. 35; lines 1673-1764 confidence: high

The restored brother says his father gave him dangerous power; the little boy climbs the tree, receives power, makes a thunderlike noise, and the other boy's tongue looks like lightning.

The two brothers manifest distinct powers: one produces thunderlike sound and the other lightninglike appearance; later they are identified as Thunder and Lightning in storm clouds.
read in the book →
Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 15607-15720 confidence: low

The main body camped at a timbered stream, made fires, and cooked; the boys, named White and Black, arrived and were seated next to the leaders though they had never before been on the warpath.

The two boys are named White and Black as a pair in the passage.
read in the book →
Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16426-16545 confidence: medium

Two guardians stand at the lodge entrance as chief and warrior; paruxti means magic moccasins; the arrangement mirrors the heavens and earth lodge symbolism: west altar and bundle, four priests/uprights/world-quarter gods, and east opening with Day and Night guardians.

The described arrangement in the earth lodge mirrors an arrangement in the heavens, with west altar, four world-quarter uprights, east opening, and Day-and-Night guardians.
read in the book →
Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14004-14110 confidence: low

The section is headed 'People marry animals or become animals.' The synopsis says a woman-averse young man marries a flute-playing deer-maiden, later is allured by a buffalo-maiden, has animal-related children, and that rival wives and their peoples contend.

The synopsis states that the young man has both a deer-wife and buffalo-wife and that the rival wives and their peoples contend.
read in the book →
Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1214-1317 confidence: medium

Bright-Star takes up a sack; Morning-Star gives Dawn and Night, two eastern warrior guardians with lances, also a girl and captured stars; Bright-Star opens the sack, the stars rush in, and she commands her four gods to enter it.

Dawn and Night are presented as two warriors stationed in the east to guard the entrance, each with a lance.
read in the book →
Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1960-2060 confidence: medium

The next section is titled “Contest between Heavenly and Earthly Gods.” Its summary says animal gods make a beautiful but pernicious woman to destroy mankind; suitors perish; Morning-Star suggests a poor boy, aided by a god and helpful animal, undertake the courtship and save the human race.

The section title names a contest between heavenly and earthly gods; the summary describes animal gods trying to destroy mankind and Morning-Star aiding a poor boy who saves the human race.
read in the book →
Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10217-10310 confidence: medium

Taihipirus sees the bright moon as a woman who descends and ascends on a black buffalo-hair lariat; she says she controls his spirit, gave him the ways of a woman, made him a great warrior, and is Spider-Woman who travels on a spider web.

Spider-Woman says she gave Taihipirus the ways of a woman and made him a great warrior; the passage later repeats that he had the ways of a woman although he was a great warrior.
read in the book →
Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10400-10506 confidence: medium

The owl asks not to be released because a club-bearing warrior pursues him. The swift-hawk offers war-club power, ponies, scalps, and lariat ropes if the owl is surrendered; the owl offers night vision and success taking ponies if protected.

The owl contrasts the hawk’s daytime power with the owl’s nighttime advantage, and the owl defeats the hawk at night.
read in the book →
Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11119-11228 confidence: medium

Blue-Hawk, a man with hawk power, becomes jealous of Duck-Man and challenges him to a prairie fight using medicine and bird-given power; Blue-Hawk prepares with red ointment, hawk feathers, hawk claws, and a hawk-feathered shield.

Duck-Man and Blue-Hawk, each associated with a bird power, fight with medicine rather than ordinary weapons; both die and their bodies contain signs of the opposing power.
read in the book →
Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9402-9503 confidence: medium

A chief and a medicine-man, representing heavenly and earthly powers, quarrel; each is destroyed by the other’s power.

The chief and medicine-man are explicitly aligned with above and earth powers, exchange threats, and each dies through the other’s claimed sphere of power.
read in the book →
Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3040-3143 confidence: medium

When people are first created, stars give things to people. Tirawa wants bundles given to people so that human sacrifices will be made to the Morning-Stars, especially the Great Star. He asks the two Morning-Stars to become old men, descend to earth, live near people, keep a bundle in a lodge, be blind by day and see by night, and receive sacrifices.

The Morning-Stars are blind in the daytime but can see at night.
read in the book →

buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) C. R. L. / HARVARD ORIENTAL SERIES / LIST OF THE HARVARD ORIENTAL SERIES / REVISED TO DECEMBER, 1920; lines 25659-25716 confidence: medium

"Sankhya is dualistic. It recognizes souls and primeval matter, but not God. Vijnana, however, is a pronounced theist."

The passage states that Sankhya is dualistic and recognizes souls and primeval matter while not recognizing God.
read in the book →
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 says he wants his son to rule the four great continents and two thousand attendant isles and to walk through the heavens with a vast retinue.

The king wants the prince to become a world-ruling sovereign, while the clansmen prepare for either outcome: Buddha with monks or king with nobles.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) HOUSES. / APPENDIX. / TABLE OF THE EI( / MERITORIOUS CONSCIOUSNESSES.; lines 24801-24969 confidence: medium

“MERITORIOUS CONSCIOUSNESSES. [Good Karma.] DEMERITORIOUS CONSCIOUSNESSES. [Bad Karma.]”

The table explicitly opposes meritorious consciousnesses as good karma with demeritorious consciousnesses as bad karma.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 14795-14912 confidence: high

The Blessed One reveals the Way of Purity under conduct, concentration, and wisdom, also indicating three disciplines, avoidance of extremes, escape from lower states, purification, and sanctification.

The passage explicitly names avoidance of two extremes and adoption of the middle course, later specifying sensual gratification and self-torture as the extremes.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16949-17080 confidence: high

The Blessed One says, "There are two cravings, O priests; the noble one, and the ignoble one," and defines ignoble craving as craving what is subject to birth, old age, disease, death, sorrow, and corruption.

The teaching introduces two cravings, the noble and the ignoble, as an explicit paired contrast.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 7455-7579 confidence: medium

Gods and men delight in existence; when the doctrine for cessation of existence is preached, their minds do not adopt it. This is called falling short of truth.

The passage contrasts beings who cling to existence and fall short of truth with beings who welcome non-existence and outrun truth.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 8998-9135 confidence: high

The passage states that being and non-being are two doctrinal extremes avoided by the Tathagata, who teaches a middle doctrine, followed by a dependent arising chain from ignorance to misery.

The passage repeatedly names paired extremes—being and non-being, and soul-body identity and separation—and says the Tathagata avoids them by teaching a middle doctrine.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9137-9243 confidence: high

The Tathagata avoids the two extremes that soul and body are identical or separate, and teaches a middle doctrine: “On ignorance depends karma.”

The passage repeatedly rejects paired extremes: soul and body as identical or separate, persistence or annihilation, and sameness or difference between doer and experiencer.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9137-9243 confidence: high

The complete phrase “Dependent Origination” shows the truth or middle course, rejecting both that the experiencer of the deed’s fruit is the same as the performer and that the experiencer is different.

The complete phrase “Dependent Origination” rejects both the view that the experiencer of the fruit is the same as the deed-performer and the converse view that the experiencer is different.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 9828-9939 confidence: medium

A Visuddhi-Magga excerpt defines Name as the three groups beginning with Sensation, and Form as the four elements and form derived from them.

Name and Form are presented as paired categories: Name as mental groups and Form as elements and derived form, with both described as lacking independent power.
read in the book →
Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE.; lines 6446-6538 confidence: medium

Dependent Origination is also called the middle doctrine because it avoids both a doctrine of being and nihilism or denial of the reality of existence.

Dependent Origination is described as avoiding both a doctrine of being and nihilism or denial of reality.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 confidence: medium

Sumedha reasons from opposites: pleasure and pain, existence and cessation, heat and cold, evil and good, birth and Birthless Nirvāna. The passage says Nirvāna extinguishes the fires of lust and seeks extinction of the threefold fire of passion.

Sumedha infers Nirvāna and cessation by reasoning from paired opposites: suffering and bliss, existence and non-existence, heat and cold, evil and good, birth and cessation.
read in the book →
Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4043-4161 confidence: high

Sumedha beholds the tenth Perfection of Equanimity; earth receiving pure and impure things without anger or favour is used as the model for balance in joy and grief.

The Equanimity perfection is explained through being balanced in prosperity and adversity, joy and grief, like earth receiving pure and impure things without anger or favour.
read in the book →
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 the addressee's two brawny arms are worthy to draw the bow and fitted to conquer the three worlds or the earth.

The speech contrasts conquest, youth, pleasures, wealth, and sacrificial royal religion with mendicant dress, religion, detachment, and self-mortification.
read in the book →
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 5177-5336 confidence: high

Pleasures are said to be variable: the same things can be pleasant or painful depending on heat or cold; gain and loss and other opposite pairs are said to be inseparably connected with worldly things.

The passage states that opposite pairs such as gain and loss are inseparable and that no one is always happy or always wretched.
read in the book →
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: medium

A simile describes a bird in a sudden fire going to water to save its body; the speaker applies this to the king’s need to deliver his mind by turning to those who destroy enemies of his home.

The passage uses the opposition of fire and water in a simile about a bird seeking water to escape fire, then applies the pattern to the king’s deliverance of mind or home.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133 / BOOK XIII.; lines 6136-6305 confidence: medium

Mara says the sage, armed with resolution and wisdom, intends to conquer his realms; if the path of final bliss is proclaimed, Mara's realm will empty, so Mara will assail him before spiritual eyesight is attained.

Mara fears the sage before spiritual eyesight is attained and tries to break his vow through exhortation, desire-weapons, and later a demon army.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133 / BOOK XIII.; lines 6136-6305 confidence: high

Mara threatens with an arrow and cites figures affected by it or by desire, including Suryaka, the son of Ila, Samtanu, and Sambhu; he later says the sage is not worthy of the flower-shaft, gladdener arrow, or daughter Rati as temptation.

Mara fires an infatuating arrow associated with desire, but the sage gives no heed and does not swerve from firmness.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XV, 9-24. 161 / BOOK XV, 43-60. 165 / BOOK XV, 61-77. 167 / BOOK XVI.; lines 7767-7799 confidence: high

The speaker identifies two extremes of religious ascetic self-control: devotion to the joys of desire and excessive pursuit of self-inflicted pain; each is called unworthy and useless.

The passage organizes ascetic error into two opposed extremes and teaches that neither extreme leads to knowledge, wisdom, deliverance, or Nirvana.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) DESCRIPTION OF SUKHAVATI. / INDEX OF WORDS. / XXVI; XXVIII; XXIX; / INDEX OF; lines 14212-14261 confidence: low

Index entries list gods, the thirty-three gods, gods with Buddhas, gods and men, and no difference between gods and men.

The index includes gods and men and notes no difference between them.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION. 1X / THE SMALLER SUKHAVATI-VYUOHA. / INTRODUCTION. XV / INTRODUCTION. XVI; lines 9536-9653 confidence: high

All things are included under subject and object; the object does not exist outside the subject; subject/object and ego/non-ego phenomena originate through fallacious thinking.

The passage discusses subject/object and ego/non-ego, identifies essence and phenomena as one substance, and states that Buddhas and demons are not different in essence.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION. 1X / THE SMALLER SUKHAVATI-VYUOHA. / INTRODUCTION. XV / INTRODUCTION. XVI; lines 9536-9653 confidence: high

“The essence of mind is compared to water, and its phenomena to waves.”

The passage directly compares essence of mind to water and phenomena to waves while saying both are one and the same in reality.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) OR DIAMOND-CUTTER. 119 / VIII. / OR DIAMOND-CUTTER. I2I / OR DIAMOND-CUTTER. 123; lines 15913-15973 confidence: medium

Bhagavat gives the example of a man with a body as large as Sumeru; Subhuti says his selfhood would be large because the Tathagata preached selfhood as no-selfhood, therefore it is called selfhood.

The passage presents a doctrinal reversal in which selfhood is said to have been preached as no-selfhood and therefore called selfhood.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) OR DIAMOND-CUTTER. 143 / XXXII. / THE LARGER / ADORATION TO THE OMNISCIENT !; lines 16797-16869 confidence: medium

Aryavalokitesvara teaches that the five Skandhas are empty and says, 'Form is emptiness, and emptiness indeed is form.'

The teaching explicitly says that form is emptiness, emptiness is form, and the two are not different.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) ROA A AK 77D) KK A / DIAMOND-CUTTER. / OR DIAMOND-CUTTER. 113 / OR DIAMOND-CUTTER. I15; lines 15571-15661 confidence: high

Subhuti says a Tathagata is not to be known by possession of signs, because what is preached as possession of signs is 'the possession of no-signs.'

The passage contrasts signs with no-signs and says that possession of signs is falsehood while the Tathagata is known from no-signs as signs.
read in the book →
Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE LARGER SUKHAVATI-VYUHA. / INTRODUCTION. 1X / THE SMALLER SUKHAVATI-VYUOHA. / INTRODUCTION. XV; lines 9444-9533 confidence: medium

Highest perfect knowledge is described as knowing nothing, not even the smallest thing; it has no difference, and one who attains it believes neither in the idea of a thing nor in the idea of a no-thing.

The passage says distinctions such as pure and impure, thing and no-thing, ego and non-ego, and good and bad are mental or fallacious, while perfect knowledge has no difference.
read in the book →
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 teaching is framed around two extremes that the renunciant ought not follow, with the first extreme defined as sensual indulgence driven by passions.
read in the book →
Buddhist Suttas (Sacred Books of the East, Vol. 11) OF THE / KINGDOM OF RIGHTEOUSNESS - / DHAMMA-2TAKKA-PPAVATTANA-SUTTA. / DH AMMA-1TAKK A-PP AVATTANA-SUTTA. 1 49; lines 8391-8436 confidence: medium

A translator/editorial note discusses the three taṇhās, proposes English renderings involving lusts, and, citing Childers on Vi^esiwha's authority, explains bhava-taṇhā as desire for eternity of existence and vibhava-taṇhā as desire for annihilation; it says the related views are implicitly condemned and have close analogies to theism and materialism.

The note contrasts desire for eternal existence with desire for annihilation, and says the associated views are implicitly condemned.
read in the book →
Buddhist Suttas (Sacred Books of the East, Vol. 11) THE FOUNDATION / OF THE / KINGDOM OF RIGHTEOUSNESS - / DHAMMA-2TAKKA-PPAVATTANA-SUTTA.; lines 8294-8388 confidence: medium

Asceticism or self-mortification is called “painful, unworthy, and unprofitable.”

The passage presents two extremes to be avoided and a middle path that opens the eyes, bestows understanding, and leads to higher wisdom and enlightenment.
read in the book →
Dhammapada, a Collection of Verses Chapter XI. Old Age / Chapter XII. Self / Chapter XIII. The World / Chapter XV. Happiness; lines 850-890 confidence: medium

“Victory breeds hatred... He who has given up both victory and defeat... is happy.”

Verse 201 contrasts victory and defeat and praises the contented person who has given up both.
read in the book →
Dhammapada, a Collection of Verses DHAMMAPADA / Chapter I. The Twin-Verses / Chapter II. On Earnestness / Chapter III. Thought; lines 241-281 confidence: medium

Unsteady thought and lack of true law prevent perfect knowledge; undissipated and unperplexed mind, watchful and beyond thinking of good or evil, has no fear.

The passage contrasts unsteady and undissipated thoughts, good and evil, wrongly-directed and well-directed mind, and harm versus service.
read in the book →
Dhammapada, a Collection of Verses Dhammapada, a Collection of Verses / THE DHAMMAPADA / DHAMMAPADA / Chapter I. The Twin-Verses; lines 113-192 confidence: high

"Chapter I. The Twin-Verses"

The chapter title and the paired verses repeatedly contrast evil and pure thought, resentment and non-resentment, weakness and strength, untruth and truth, evil-doer and virtuous man, and recitation without practice versus practice.
read in the book →
Dhammapada, a Collection of Verses Dhammapada, a Collection of Verses / THE DHAMMAPADA / DHAMMAPADA / Chapter I. The Twin-Verses; lines 113-192 confidence: medium

The evil-doer mourns and suffers in this world and the next, seeing or thinking of his evil work and going on the evil path; the virtuous man delights and is happy in both worlds, seeing or thinking of his good or pure work and going on the good path.

The evil-doer and virtuous man experience different outcomes in this world and the next, and the passage names an evil path and a good path.
read in the book →
Dhammapada, a Collection of Verses Dhammapada, a Collection of Verses / THE DHAMMAPADA; lines 62-110 confidence: low

"Chapter 1: The Twin Verses"; "Chapter 2: On Earnestness"; "Chapter 3: Thought"; "Chapter 4: Flowers."

Chapter 1 is titled "The Twin Verses," indicating a paired structure at the heading level.
read in the book →
Dhammapada, a Collection of Verses THE DHAMMAPADA / DHAMMAPADA / Chapter I. The Twin-Verses / Chapter II. On Earnestness; lines 195-238 confidence: medium

“awake among the sleepers, the wise man advances like a racer, leaving behind the hack.”

The wise man is described as awake among sleepers and earnest among the thoughtless, advancing like a racer beyond a hack.
read in the book →
Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter I. The Twin-Verses / Chapter II. On Earnestness / Chapter III. Thought / Chapter IV. Flowers; lines 290-343 confidence: medium

Fine words without action are compared to a beautiful flower without scent; fine words with action are compared to a beautiful flower with scent.

The passage sets paired contrasts: words without action versus words with action, ordinary scent versus virtue’s perfume, and darkness versus the disciple’s knowledge.
read in the book →
Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XIX. The Just / Chapter XX. The Way / Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course; lines 1248-1303 confidence: high

Wrong shame, fear, and prohibition are linked with false doctrines and the evil path; correct knowledge of forbidden and not-forbidden is linked with true doctrine and the good path.

The passage contrasts false doctrine with true doctrine and frames correct knowledge of forbidden and not-forbidden things as entry to the good path.
read in the book →
Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XVI. Pleasure / Chapter XVII. Anger / Chapter XVIII. Impurity / Chapter XIX. The Just; lines 1070-1122 confidence: high

A man is not just by carrying a matter through violence; the just person distinguishes right and wrong and leads by law and equity.

The passage repeatedly frames wisdom as distinguishing right from wrong, standing above or weighing good and evil, and using the image of a balance to choose the good and avoid evil.
read in the book →
Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists DHAMMAPADA / Chapter I. The Twin-Verses / Chapter II. On Earnestness / Chapter III. Thought; lines 247-287 confidence: medium

A wrongly directed mind does greater mischief than hater to hater or enemy to enemy; a well-directed mind gives greater service than mother, father, or other relative.

The passage contrasts a wrongly directed mind causing greater mischief than an enemy with a well-directed mind giving greater service than relatives.
read in the book →
Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists / THE DHAMMAPADA / DHAMMAPADA / Chapter I. The Twin-Verses; lines 119-198 confidence: high

Evil thought is followed by pain "as the wheel follows" the ox; pure thought is followed by happiness "like a shadow."

The chapter is titled "The Twin-Verses" and repeatedly presents matched contrasts: evil and pure thought, harboring and not harboring grievance, undisciplined and disciplined conduct, unworthy and worthy yellow-dress wearers, truth confusion and truth recognition, and evil-doer versus virtuous man.
read in the book →
Jataka tales XIV THE KING'S WHITE ELEPHANT 69 / XV THE OX WHO ENVIED THE PIG 74 / XVI GRANNIE'S BLACKIE 77 / XVII THE CRAB AND THE CRANE 84; lines 127-143 confidence: medium

X THE WISE AND THE FOOLISH MERCHANT

The title 'The Wise and the Foolish Merchant' explicitly juxtaposes wise and foolish figures.
read in the book →
The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1495-1611 confidence: medium

Buddha asks about the merit of a benevolent person giving universe-filling seven treasures as alms; Subhuti answers that the merit is very considerable, though not ordinary merit.

The passage says the merit is not ordinary merit and that the Buddhic Law is not really a Law attributable to Buddha; parallel notes preserve similar no-law and no-quality formulations.
read in the book →
The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2937-3054 confidence: high

Subhuti asks whether future sentient beings who hear the Law will engender faith; the Buddha replies that they cannot be asserted as beings or not-beings and are merely called sentient beings.

The passage repeatedly says that sentient beings, supreme spiritual wisdom, and laws of goodness are not fixed realities but are merely terms or names.
read in the book →
The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2937-3054 confidence: medium

The Buddha says the Law is coherent and indivisible, neither above nor below, and therefore called supreme spiritual wisdom; it excludes ideas of entity, being, living being, and personality, but includes laws for cultivating goodness, which are only termed laws of goodness.

The Law is described as neither above nor below and as excluding ideas of entity, being, living being, and personality.
read in the book →
The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 3174-3295 confidence: medium

Buddha tells Subhuti that a disciple who says Buddha comes, goes, sits, or reclines has not understood; Buddha implies neither coming from anywhere nor going anywhere.

Chapter 29 defines Buddha/Tathagata through the negation of ordinary coming and going, with parallel notes giving the same formulation.
read in the book →
The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 3297-3402 confidence: high

Subhuti replies that the aggregate would be exceedingly great, while stating that particles of dust are not in reality particles of dust and are merely termed particles of dust.

Subhuti repeatedly says particles and worlds are not in reality what they are called but are merely termed so; footnoted translations render similar atom and matter statements through no-mass, mere name, and neither thing nor no-thing language.
read in the book →
The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 378-481 confidence: medium

All things are placed under subject and object; the subject is an entity in which mental operations arise, and the object is said not to exist outside the subject.

The passage discusses subject and object, perceptible and imperceptible phenomena, and concludes that essence and phenomena are one substance, mind.
read in the book →
The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 483-587 confidence: medium

The passage discusses mind and essence of mind, says the distinction is not precisely stated in The Diamond Sutra, describes essence of mind as an unchanging principle, and applies the formula that the named essence is not really essence but merely termed so.

The passage reports a distinction between mind and essence of mind and applies the formula that what is called essence of mind is not in reality essence of mind but only termed so.
read in the book →
The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 483-587 confidence: high

Quoted Yuen-Chioh Sutra lines compare drifting clouds, waning moon, ships on the ocean, and washed-away shores to endless change, while Buddha's essential absolute nature is called changeless and everlasting.

The quoted Yuen-Chioh lines explicitly mark clouds, moon, ships, and shores as symbols of endless change and contrast them with Buddha's changeless, everlasting nature.
read in the book →
The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 589-698 confidence: medium

The Bhagavad-Gita passage, used to illuminate Diamond Sutra individuality and non-individuality, contrasts true knowledge seeing one changeless Life in all lives with imperfect knowledge seeing separate existences as real.

The Bhagavad-Gita passage is used to illuminate the Diamond Sutra's individuality/non-individuality themes by contrasting one changeless life with separate existences held as real.
read in the book →
The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 700-809 confidence: medium

The Madhyamika school is summarized as dissolving every proposition into thesis and antithesis and denying both; Nagarjuna is quoted on the soul as neither existing nor non-existing, neither eternal nor non-eternal, neither annihilated nor non-annihilated.

The Madhyamika description centers on thesis and antithesis and on denying paired alternatives about the soul.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. I KHARADIYA-JATAKA. / TIPALLATTHA-MIGA-JATAKA. / C. J. 4 / MALUTA-JATAKA.; lines 4163-4220 confidence: medium

At Jetavana, the Master tells a story about two old-age Brethren in Kosala named Elder Dark and Elder Light; each gives a different answer about whether cold appears in the dark or light half of the month.

The names Dark and Light and the dark/light halves of the month structure both the present and past disputes, which are resolved by reference to wind rather than one side alone.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA. / PADAKUSALAMANAVA-JATAKA.; lines 17603-17718 confidence: high

Patala says the water that is people's salvation is killing him; the Bodhisatta explains that kings, like water, are refuges, and danger from them is hard to avert.

The passage repeatedly describes something normally beneficial or protective becoming harmful, with water, earth, fire, food, wind, and tree all serving this pattern.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. III GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA. / PADAKUSALAMANAVA-JATAKA.; lines 17801-17820 confidence: high

When the people gather, the youth addresses them in stanzas, calling town and country folk to listen and saying that water is ablaze and fear comes from safety.

The stanzas use images of water ablaze, fear coming from safety, and refuge proving to be bane.
read in the book →
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 10112-10265 confidence: high

Anotatta has separate bathing places; Kalakanni and Siri quarrel over who should bathe first. The Four Kings decline to decide, and Sakka sets the unused couch and bed in Suciparivara's house as the criterion.

The passage presents two opposed female divine figures, Misfortune and Fortune/Luck/Wisdom, disputing first access to the bathing place and undergoing a test of worthiness.
read in the book →
The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA. / J. VI. 9; lines 10685-10756 confidence: medium

Mahosadha answers that the account is believable because good luck and ill luck cannot mate; the king is calmed, says the sage saved the queen, and rewards him with a thousand pieces of money.

Mahosadha explains the former husband’s rejection of the queen through the contrast between good luck and ill luck, and the section ends as the Question of Good and Bad Luck.
read in the book →
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

The girl explains that two bracelets sound by contact, while the single bracelet is silent, and says: “Would'st thou be happy? be alone; only the lonely happy are.”

The passage repeatedly contrasts the silent single with the jangling or blame-bringing second, applying the contrast to objects, sight, and companionship.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE XV / THE ACCEPTANCE OF THE MAHAVIHARA / CHAPTER XVI / CHAPTER XVII; lines 10045-10177 confidence: high

The relic rises from the elephant's back, floats visibly at the height of seven talas, performs the double-appearance miracle like the Buddha under the Gandamba-tree, and sends rays of light and streams of water over Lanka.

The relic performs the miracle of the double appearances, while the note defines this miracle as paired opposite phenomena such as fire and water.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 6370-6513 confidence: medium

Mahinda’s ordination teachers are named and he attains arahantship with special knowledges. Samghamitta’s directress and teacher are named and she becomes free from the asavas. Both are called lights of the doctrine for Lanka; she is like the new moon and he like the sun.

Mahinda and Samghamitta are called two lights of the doctrine; Samghamitta is compared to the new moon and Mahinda to the sun illuminating the doctrine of the Sambuddha.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXIII / THE LEVYING OF THE WARRIORS / CHAPTER XXIV / THE WAR OF THE TWO BROTHERS; lines 12374-12502 confidence: high

The king assembles sixty thousand men, begins war with his brother, rides a mare against Tissa on the elephant Kandula, circles and leaps over the elephant, and shoots a dart over Tissa, wounding only the elephant’s back-skin.

The passage centers on two royal brothers fighting in battle and later sitting and eating together in reconciliation.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon CM CM CM / CM IN CM / I. ACARIYAPAKAMPAHA. / II. CEYLONESE AND INDIAN SYNCHRONISMS; lines 3708-3844 confidence: medium

The Second Council is said to take place 100 years after the Buddha's death and to be brought about by the ten points of the Vajji monks of Vesali, signifying relaxation of monastic discipline.

The Second Council narrative is framed by the Vajji monks' relaxed ten points and a stated contrast with strict Arahants in solitary retreat.
read in the book →
The Mahavamsa, or The Great Chronicle of Ceylon THE DYNASTY OF MAHASAMMATA / J ' ' / APPENDIX B / THE BUDDHIST SECTS; lines 17734-17871 confidence: medium

Southern Theravada is equated with Northern Sthaviravada and described as one of the two original schools at the first schism, with variant chronological numbers after the Nirvana noted in cited sources.

The passage describes Theravada/Sthaviravada and Mahasamghika as the two original schools of the first great schism.
read in the book →
The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK II. / Chapter 1. / Book II. Chapter 2. / VI, 45.; lines 6356-6520 confidence: medium

Nagasena defines form as gross and name as subtle and mental. He says name and form are connected and arise together, comparing them to a hen's egg-yolk and egg-shell that do not arise separately.

Name and form are described as distinct but mutually connected and as springing into being together, illustrated by egg-yolk and egg-shell.
read in the book →
The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 15122-15263 confidence: medium

Devadatta is a yakkha named Unrighteous; the Bodisat is a yakkha named Righteous; the passage says both were on a par.

One entry explicitly names Devadatta's yakkha form Unrighteous and the Bodisat's yakkha form Righteous, and the wider passage pairs the two across many births.
read in the book →
The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) I, 19. MAHASENA THE GOD. / BOOK II. / Chapter 1. / Book II. Chapter 2.; lines 5946-6119 confidence: medium

In discussing whether pleasant sensation may be good, evil, or indifferent, Nagasena asks whether a man holding a red-hot iron ball in one hand and icy snow in the other would be hurt by both.

The red-hot iron ball and icy snow are opposed in temperature but both hurt the person holding them.
read in the book →
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 10683-10800 confidence: medium

The king sees forest bhikkhus keeping hard vows and householders at home enjoying the fruits of the Noble Path, which causes him to doubt whether vows are vain; he resolves to ask the teacher skilled in the Buddha’s words.

The passage explicitly contrasts forest bhikkhus keeping hard vows with householders at home who are said to enjoy the fruits of the Noble Path and to have seen Nirvana.
read in the book →
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 13280-13421 confidence: medium

The earth remains the same whether fragrant desirable substances or bodily impurities are scattered upon it; the Bhikshu should remain unmoved amid support or neglect, fame or dishonour, blame or praise, happiness or woe.

The earth remains the same when pure or foul things are cast upon it, and the Bhikshu is told to remain unmoved amid paired conditions such as support and neglect, fame and dishonour, blame and praise, happiness and woe.
read in the book →
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 6559-6682 confidence: medium

The king asks which is more powerful, virtue or vice, and Nagasena answers: virtue.

The new dilemma asks whether virtue or vice is more powerful, and Nagasena answers that virtue is more powerful.
read in the book →
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 6829-6979 confidence: medium

Nagasena says vice dies quickly because of meanness, while virtue takes longer because of grandeur, using the contrast between quick-ripening Kumudabhatika corn and slower, royal rice.

The dilemma repeatedly contrasts virtue and vice, comparing their speed, social visibility, karmic effects, and relative power.
read in the book →
The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 1688-1846 confidence: low

The king introduces a new dilemma by citing sayings in which the Blessed One calls himself a Brahman and a king, and argues that one person cannot belong to two castes in the same birth.

The king quotes the Blessed One as saying he is both a Brahman and a king, then frames the statements as incompatible caste claims.
read in the book →
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 1848-1964 confidence: medium

The king raises the pure white Sunshade of Sovereignty, described as a symbol of fame and glory; the Blessed One makes the Evil One's army and false-doctrine followers mourn, brings joy to sound-doctrine devotees, and raises the sunshade over the ten thousand world systems in the whiteness of emancipation.

The passage contrasts the army of the Evil One and those given to false doctrine with gods and men devoted to sound doctrine, producing mourning for one group and joy for the other.
read in the book →
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

Padmavrishabhavikramin's Buddha-field is said to have the same description; after his extinction, the true law lasts thirty-two intermediate kalpas and its counterfeit lasts the same number.

The passage contrasts the true law continuing after a Tathagata's extinction with a counterfeit that later lasts for an equal duration.
read in the book →
The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) PEACEFUL LIFE. / XIII. PEACEFUL LIFE. 263 / XIII. PEACEFUL LIFE. 265 / XIII. PEACEFUL LIFE. 267; lines 12322-12408 confidence: high

The wise man does not mark 'woman' or 'man' and, when searching, finds no laws or things because they have never existed; this is called the general observance of Bodhisattvas.

The wise person does not mark woman or man, the passage rejects ordinary divisions of laws such as existing/non-existing and real/unreal as wrong notions, and it instructs practitioners to regard laws as void and space-like.
read in the book →
The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) V. ON PLANTS. 125 / V. ON PLANTS. 127 / V. ON PLANTS. 129 / V. ON PLANTS.; lines 6920-6998 confidence: medium

The Seers say the man cannot perceive forms outside his room, distinguish friendly from hostile beings, hear distant sounds, walk a kos without lifting his feet, or remember his formation in the womb; they add that he takes darkness for light and light for darkness.

The Seers state that the man takes darkness for light and light for darkness as part of their correction of his lack of wisdom.
read in the book →
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: medium

The assembly marvels and covers Prabhutaratna and Sakyamuni with divine and human flowers; Prabhutaratna offers half his throne-seat to Sakyamuni, and both sit together in the jeweled Stupa in the sky.

Prabhutaratna cedes half his seat to Sakyamuni, and both Tathagatas sit together on the throne in the Stupa in the sky.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) CHAPTERS: / THE TWIN-VERSES. / TWIN-VERSES. 5 / TWIN-VERSES. 7; lines 2834-2926 confidence: high

The evil-doer mourns and suffers in this world and the next because of evil work and the evil path; the virtuous man delights and is happy in both because of pure or good work and the good path.

The verses contrast evil and virtuous persons in this world and the next, and the note explains the good and evil paths as ascending and descending worlds through which beings travel according to deeds.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHAMMAPADA. / CHAPTERS: / THE TWIN-VERSES. / TWIN-VERSES. 5; lines 2729-2831 confidence: high

“hatred does not cease by hatred at any time: hatred ceases by love”

The passage repeatedly presents paired contrasts: hatred versus love, uncontrolled versus disciplined persons, unworthy versus worthy wearers of the yellow dress, and mistaken versus correct discernment of truth.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHAMMAPADA. / CHAPTERS: / THE TWIN-VERSES. / TWIN-VERSES. 5; lines 2729-2831 confidence: high

The verse describes one who lives for pleasures, with uncontrolled senses, immoderate food, idleness, and weakness; Mara will overthrow him as wind throws down a weak tree.

The uncontrolled weak person is compared to a weak tree felled by wind, while the disciplined strong person is compared to a rocky mountain not felled by wind.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHAMMAPADA. / DHAMMAPADA. / CHAPTERS: / THE TWIN-VERSES.; lines 2633-2726 confidence: high

“All that we are is the result of what we have thought... If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.”

The paired verses contrast evil thought leading to pain with pure thought leading to happiness.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DVAYATANUPASSANASUTTA. 129 / DVAYATANUPASSANASUTTA. 131 / DVAYATANUPASSANASUTTA. 133 / DVAYATANUPASSANASUTTA. 135; lines 13481-13554 confidence: high

The first Dyad states that whatever pain arises is in consequence of tanha, while complete destruction of tanha through absence of passion means no origin of pain; the diligent Bhikkhu may gain perfect knowledge or the state of an Anagamin.

The passage repeatedly structures the teaching as two considerations: the arising of pain from a cause and the cessation of that arising through destruction of the cause.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DVAYATANUPASSANASUTTA. 131 / DVAYATANUPASSANASUTTA. 133 / DVAYATANUPASSANASUTTA. 135 / DVAYATANUPASSANASUTTA. 137; lines 13557-13634 confidence: high

The speaker says that if people ask whether there is another perfect consideration of the Dyad, they should be told there is; Bhagavat, Sugata, and the Master are named in the speech frame addressed to Bhikkhus.

The teaching repeatedly frames a Dyad in which one consideration names the condition for pain and the second states that destruction of that condition prevents the origin of pain.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DVAYATANUPASSANASUTTA. 133 / DVAYATANUPASSANASUTTA. 135 / DVAYATANUPASSANASUTTA. 137 / DVAYATANUPASSANASUTTA. 139; lines 13637-13717 confidence: high

Bhagavat tells the Bhikkhus that proper consideration of the Dyad by a strenuous, ardent, resolute Bhikkhu leads to one of two fruits: perfect knowledge in this world or the state of an Anagamin if attributes remain.

The passage repeatedly frames instruction as a perfect consideration of a Dyad, including independent/dependent, form/formless/cessation, and true/false contrasts.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DVAYATANUPASSANASUTTA. 135 / DVAYATANUPASSANASUTTA. 137 / DVAYATANUPASSANASUTTA. 139 / DVAYATANUPASSANASUTTA. 14I; lines 13720-13790 confidence: high

Bhagavat tells the Bhikkhus there is another consideration of the Dyad: what the world considers pleasure the noble see as pain, and what the world considers pain the noble see as pleasure; a Bhikkhu duly considering it may attain perfect knowledge or Anagamin state.

The passage explicitly structures the teaching as a Dyad in which worldly pleasure is noble pain and worldly pain is noble pleasure.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DVAYATANUPASSANASUTTA. 139 / DVAYATANUPASSANASUTTA. 14I / IV. AJ7HAKAVAGGA. / DUTTHATTHAKASUTTA. 145; lines 13872-13959 confidence: medium

The wise man has subdued wish for both ends, understood touch, is not greedy, and does not cling to what is seen and heard.

The passage refers to subduing wish for both ends, not wishing for this world or the other, and having nothing grasped or rejected.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) INTRODUCTION. XXXVI / INTRODUCTION. XXXI1X / CHRONOLOGY. / THE TITLE OF DHAMMAPADA.; lines 2139-2272 confidence: medium

The passage says Dhammapada may mean footstep of religion; it explains pada as footstep or path and cites earnestness as the path to immortality and thoughtlessness as the path to death, with Nirvana as the goal.

The passage cites the contrast between earnestness as the path to immortality or Nirvana and thoughtlessness as the path to death.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KALAHAVIVADASUTTA. 159 / KOLAVIYOHASUTTA. 161 / KOLAVIYOHASUTTA. 163 / MAHAVIYOHASUTTA. 165; lines 14741-14826 confidence: medium

"Having left virtue and (holy) works altogether, and both wrong and blameless work, not praying for purity or impurity, he wanders abstaining".

The passage describes leaving both wrong and blameless work and not praying for either purity or impurity.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) NALAKASUTTA. 123 / NALAKASUTTA. 125 / NALAKASUTTA. 127 / DVAYATANUPASSANASUTTA. 129; lines 13239-13319 confidence: high

"for the right understanding of the two Dhammas"

The passage explicitly frames the teaching as right understanding of two Dhammas and says due consideration of the Dyad can lead to perfect knowledge or non-returning.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) NALAKASUTTA. 125 / NALAKASUTTA. 127 / DVAYATANUPASSANASUTTA. 129 / DVAYATANUPASSANASUTTA. 131; lines 13322-13399 confidence: high

Bhagavat/Sugata/the Master addresses Bhikkhus, describes the Bhikkhu who considers the Dyad duly as strenuous, ardent, and resolute, and says one of two fruits is expected: perfect knowledge in this world or the state of an Anagamin.

The passage repeatedly structures instruction as a Dyad: one consideration identifies the cause of pain, and the second identifies no origin of pain through destruction of that cause.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) NALAKASUTTA. 127 / DVAYATANUPASSANASUTTA. 129 / DVAYATANUPASSANASUTTA. 131 / DVAYATANUPASSANASUTTA. 133; lines 13402-13478 confidence: high

The speaker teaches that pain arises in consequence of consciousness, while complete destruction of consciousness through absence of passion prevents pain; a diligent Bhikkhu considering the Dyad may obtain perfect knowledge or Anagamin status.

The passage explicitly frames the practice as a Dyad and repeatedly pairs a condition causing pain with the absence of pain through the condition's destruction.
read in the book →
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 says self-identification as equal, distinguished, or low produces dispute; one unmoved by those conditions lacks such notions, and a Brahmana without equal/unequal has no one with whom to dispute true or false.

The passage links self-ranking as equal, distinguished, or low with dispute and says the unmoved or equable person does not hold these notions; it also denies a basis for true/false disputation for the Brahmana beyond equal and unequal.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PASORASUTTA. 153 / MAGANDIYASUTTA. 155 / KALAHAVIVADASUTTA. 159 / KOLAVIYOHASUTTA. 161; lines 14573-14656 confidence: medium

The section is introduced as describing disputing philosophers; people abiding by their own views enter contest, assert themselves as the only experts, and call opponents fools or ignorant persons.

The passage repeatedly contrasts truth and falsehood, one truth and different proclaimed truths, and describes disputants who divide doctrine into opposing claims.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE BHIKSHU. 87 / THE BHIKSHU. 89 / Q2 DHAMMAPADA. CHAP. XXVI. / THE BRAHMANA. 93; lines 6416-6501 confidence: medium

The Brahmana has risen above both ties, good and evil, and is free from grief, sin, and impurity.

The Brahmana is said to have risen above both ties, good and evil.
read in the book →
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 told to leave the dark state and follow the bright state; the note explains dark and bright as bad and good.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE TWIN-VERSES. / TWIN-VERSES. 5 / TWIN-VERSES. 7 / EARNESTNESS. 9; lines 2929-3040 confidence: high

"Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already."

The passage explicitly contrasts earnestness as the path of immortality or Nirvana with thoughtlessness as the path of death, and repeatedly opposes wise earnest figures to fools and the thoughtless.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE TWIN-VERSES. / TWIN-VERSES. 5 / TWIN-VERSES. 7 / EARNESTNESS. 9; lines 2929-3040 confidence: high

"Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack."

The wise man is earnest among the thoughtless, awake among sleepers, and advances like a racer leaving a hack behind.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE WORLD. 47 / THE WORLD. 49 / THE BUDDHA. 51 / THE BUDDHA. 53; lines 4724-4816 confidence: high

"Victory breeds hatred"; the conquered is unhappy, and the contented one who gives up both victory and defeat is happy.

The passage contrasts victory and defeat, then says the happy contented person gives up both.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) TISSAMETTEYYASUTTA. ISI / PASORASUTTA. 153 / MAGANDIYASUTTA. 155 / KALAHAVIVADASUTTA. 159; lines 14485-14570 confidence: medium

The question asks about the origin of wish, resolutions, anger, falsehood, doubt, and dhammas; the answer says wish springs up through pleasure and displeasure, that a person forms resolutions after seeing decay and origin in bodies, and that dhammas have been proclaimed by the Samaza.

The passage uses paired formulations such as pleasure and displeasure, decay and origin, joy and pain, and a pair connected with anger, falsehood, and doubt.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) TWIN-VERSES. 5 / TWIN-VERSES. 7 / EARNESTNESS. 9 / LL OL A LE; lines 3043-3176 confidence: medium

Knowing the body as fragile like a jar and making thought firm like a fortress, one should attack Mara with the weapon of knowledge, watch him conquered, and never rest.

The body is described as fragile like a jar and soon lying on earth like a useless log, while thought is to be made firm like a fortress.
read in the book →
The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VASETTHASUTTA. 107 / VASETTHASUTTA. 109 / VASETTHASUTTA. III / VASETTHASUTTA. 113; lines 12562-12636 confidence: medium

The person has overcome good and evil, is free from grief and defilement, pure, and stainless like the moon.

The passage describes overcoming good and evil, leaving pleasure and disgust, and liberation from human and divine attachment.
read in the book →
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 13294-13437 confidence: medium

The Blessed One says there are two kinds of re-established concord: in the letter but not in the spirit, and both in the spirit and in the letter; the first corresponds to lack of inquiry, the second to inquiry and getting to the bottom of the matter.

The passage explicitly gives a twofold distinction between concord re-established in the letter but not in the spirit, and concord re-established both in spirit and letter.
read in the book →
Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VII, 4 , 4 - / K ULLAVAGGA. / ZULLAVAGGA. / VII, 5, I-; lines 12488-12629 confidence: medium

The Eighteen Points list reversals of Dhamma, Vinaya, the Tathagata's teaching, practice, and ordinances, and distinctions among offences and atonement.

Schism is framed through opposed true and false classifications in the Eighteen Points and through separate performance of communal acts.
read in the book →
Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) VII, 4 , 4 - / K ULLAVAGGA. / ZULLAVAGGA. / VII, 5, I-; lines 12488-12629 confidence: medium

Concord is defined by putting forth the Eighteen Points correctly, beginning with what is not Dhamma as not Dhamma.

Concord is defined as putting forth each item in the Eighteen Points correctly rather than reversing it.
read in the book →

roman

Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4607-4731 confidence: medium

The Sibyl says night is rushing on and identifies the forked road: the right path leads toward Elysium under Dis's walls, while the left sends the wicked to punishments in Tartarus; Deiphobus returns to darkness.

The Sibyl describes a road splitting into right and left paths, one toward Elysium and one toward punishments in Tartarus.
read in the book →
Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 5047-5095 confidence: high

Two gates of Sleep are described: a horn gate for easy exit of true shades, and a shining white ivory gate through which the Manes send false dreams upward.

The horn gate gives exit to true shades, while the ivory gate is associated with false dreams sent by the Manes.
read in the book →
Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 5783-5891 confidence: medium

The poet asks why Matronalia, where matrons sacrifice to Juno, exchange presents, and receive gifts from husbands, falls on the Kalends of the month sacred to the war god; the deity gives five causes.

The god of war is asked about a matrons' festival in his month and is described as being called from arms to pursuits of peace.
read in the book →
Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6279-6430 confidence: high

The note states that Italian religion represented deities presiding over objects in male-and-female pairs, and that Liber, god of wine, was joined with Libera.

The note states that Italian religion liked representing presiding deities in male-and-female pairs, with Liber joined to Libera.
read in the book →
Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12119-12232 confidence: medium

Vesta's temple is described as round; authorities explain this by the form of the universe or the spherical earth, and the note contrasts Vesta as earth with Vesta as living flame.

The commentary notes that Vesta is treated both as earth and as living flame.
read in the book →
Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 1214-1342 confidence: high

The poet addresses Janus as two-headed, origin of the year, and asks him to favor Roman leaders, fathers, and the people.

Janus is repeatedly described as two-headed or two-formed, seeing both before and behind, and presiding over the beginning of the year.
read in the book →
Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2170-2310 confidence: high

"The old Roman coin bore on one side the figure of a ship; on the other, a two-headed Janus."

Janus is shown as two-headed on coinage and described with two faces.
read in the book →
Fasti MAIUS. LIB. V. / JUNIUS. LIB. VI. / P. OVIDII NASONIS FASTORUM / LIBER I.; lines 2170-2310 confidence: high

The note records the familiar circumstance that Janus' temple was open in war and closed in peace; Janus' two faces are noted, and Tiberius and Germanicus are glossed as ministers of peace.

The temple of Janus is described as open in war and closed in peace.
read in the book →
Fasti NOTES: / LIBER III. / NOTES: / LIBER IV.; lines 7581-7690 confidence: medium

The flamen prays to Robigo to spare Ceres’ grain and harvests, avert blight, harm iron and weapons instead, and allow peaceful farm tools to shine.

The Robigo prayer asks the harmful power to spare tender crops and instead damage iron, swords, and weapons while farm tools shine.
read in the book →
Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 10841-10943 confidence: high

Hercules’s wife turns to nearer matters: Romulus arranged the people by years into two parts, one for counsel and one readier to fight; June is of the youths and the previous month of the elders.

Romulus divides the people into two age classes, with elders giving counsel and youths fighting; June is assigned to the young and the previous month to the old.
read in the book →
Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 10841-10943 confidence: medium

As the dispute might become strife, Concordia arrives with hair bound by Apollo’s laurel and says Junius has its name from Tatius, Quirinus, two kingdoms and peoples joining, and shared household ties under a common Lar.

Concordia explains Junius from joined kingdoms, peoples, and households, with fathers-in-law and sons-in-law received under a common Lar.
read in the book →
Fasti THOMAS KEIGHTLEY, / PREFACE / T. K. / INTRODUCTION; lines 381-473 confidence: low

Ancient Israelites are described as having civil and religious years beginning at different seasons; the author conjectures a comparable Roman coexistence of religious numbered months and civil named months.

The author discusses Israelite civil and religious years and conjectures an analogous Roman distinction between a less-used religious ten-month year and a civil year with proper month names.
read in the book →
On the Nature of Things BEGINNINGS OF CIVILIZATION / BOOK VI / PROEM / GREAT METEOROLOGICAL PHENOMENA, ETC.; lines 9598-9710 confidence: medium

The earth contains atoms or seeds of many sorts, including life-giving ones good for food and others that generate disease and hasten death.

The passage explicitly contrasts life-giving seeds good for food with seeds that generate disease and hasten death, all contained in earth.
read in the book →
On the Nature of Things BEGINNINGS OF CIVILIZATION / BOOK VI / PROEM / GREAT METEOROLOGICAL PHENOMENA, ETC.; lines 9832-9918 confidence: medium

The speaker says he will recall that all things have porous bodies and that "naught's at hand but body mixed with void."

The speaker formulates the doctrine that nothing is present except body mixed with void.
read in the book →
On the Nature of Things BOOK I / PROEM / SUBSTANCE IS ETERNAL / THE VOID; lines 465-575 confidence: medium

Solid-seeming objects are said to be matter mixed with void; examples include moisture in rocks and caves, food in living frames, tree nourishment, voices through walls, and frost reaching bones.

The passage distinguishes body or matter from void, says solid things mix matter with void, and closes with the claim that only atoms and void exist per se.
read in the book →
On the Nature of Things BOOK I / PROEM / SUBSTANCE IS ETERNAL / THE VOID; lines 577-653 confidence: high

"All nature ... consists / Of twain of things: of bodies and of void / In which they're set, and where they're moved around."

Nature is repeatedly described as consisting of two constituents, bodies and void, with no third nature admitted.
read in the book →
On the Nature of Things BOOK II / PROEM / ATOMIC MOTIONS / ATOMIC FORMS AND THEIR COMBINATIONS; lines 2027-2152 confidence: medium

Honey or milk are pleasant to taste; wormwood and centaury are foul, and pleasant things are made of smooth round elements while bitter or sharp things are made of crooked elements that tear into the senses.

Pleasant, fluid, or rolling effects are associated with smooth and round elements, while bitter, hard, tearing, rasping, or piercing effects are associated with rough, hooked, crooked, or pointed forms.
read in the book →
On the Nature of Things BOOK II / PROEM / ATOMIC MOTIONS / ATOMIC FORMS AND THEIR COMBINATIONS; lines 2154-2262 confidence: medium

Sensory excellences and baser qualities would endlessly supersede each other if things lacked fixed boundaries; the passage concludes that matter differs by a finite tale of shapes.

The argument repeatedly uses opposed limits: better and baser sensory qualities, heat and cold, flames and frosts, death-bringing and birth-giving motions, night and day.
read in the book →
On the Nature of Things BOOK II / PROEM / ATOMIC MOTIONS / ATOMIC FORMS AND THEIR COMBINATIONS; lines 2154-2262 confidence: medium

"the long war, from everlasting waged" among elements continues; infant birth-cries mingle with funeral laments and black rites.

The passage describes an everlasting war among the elements in which vital forces now prevail and now fall, while birth-cries mingle with funeral laments.
read in the book →
On the Nature of Things BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL; lines 3615-3711 confidence: medium

The speaker says minds and light souls “Have mortal birth and death,” and that soul and mind are “one, a substance inter-joined.”

The passage distinguishes mind/soul from body while arguing that mind and soul arise, grow, age, suffer disturbance, and fail together with the body.
read in the book →
On the Nature of Things BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL; lines 3713-3799 confidence: medium

The live powers of body and mind prosper only in union; mind alone cannot give vital motions, body without soul cannot use the senses, and an uprooted eye cannot see.

The passage distinguishes body, mind, and soul while saying their live powers prosper only in union and that life rests in their conjoined estate.
read in the book →
On the Nature of Things BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL; lines 3877-4000 confidence: high

Vital sense is in the whole body; if a force cleaves the body in two, the soul is also divided, and what divides into parts has no everlasting nature.

The passage repeatedly contrasts body and soul while arguing that the soul is divided with the body and therefore mortal.
read in the book →
On the Nature of Things BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND / THE SOUL IS MORTAL; lines 4002-4119 confidence: medium

Soul and mind are said to have a fixed bodily place and no birth or duration wholly outside the frame; the union of mortal with eternal is called unlike and ill-assorted.

The passage contrasts mortal body and alleged eternal mind and calls their joint functioning unlike, discrepant, and ill-assorted.
read in the book →
On the Nature of Things INFINITE WORLDS / BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND; lines 3419-3525 confidence: medium

Soul is 'kept by all the body' and body and soul 'with common roots cleave each to each,' not to be torn apart without death.

The passage repeatedly treats body and soul as paired but inseparable, sharing common roots, sensation, birth, vital motions, and dissolution.
read in the book →
On the Nature of Things INFINITE WORLDS / BOOK III / PROEM / NATURE AND COMPOSITION OF THE MIND; lines 3527-3612 confidence: medium

"mind is more the keeper of the gates" and has "more dominion over life than soul"; without mind, soul goes with it "into the winds" and leaves "icy members" in death.

The passage distinguishes mind from soul, calls mind keeper of the gates, gives mind greater dominion over life, and says soul departs with mind.
read in the book →
On the Nature of Things PROEM / ATOMIC MOTIONS / ATOMIC FORMS AND THEIR COMBINATIONS / ABSENCE OF SECONDARY QUALITIES; lines 2470-2593 confidence: low

The speaker says matter's bodies possess no hue; the blind-born recognize bodies by touch; things touched in darkness are not found colored by touch.

The passage uses repeated oppositions such as white and black, light and dark, and contrary bird colors in its argument.
read in the book →
On the Nature of Things PROEM / SUBSTANCE IS ETERNAL / THE VOID / CHARACTER OF THE ATOMS; lines 656-768 confidence: high

The argument distinguishes two unlike natures, body and place/void. Body and void exclude each other, and begotten things contain void only because solid matter surrounds or holds it.

The passage explicitly sets out a twofold nature, body and place or void, and treats them as mutually exclusive and alternating empty/full principles.
read in the book →
On the Nature of Things THE PASSION OF LOVE / BOOK V / PROEM / THE WORLD IS NOT ETERNAL; lines 6877-7002 confidence: medium

The passage describes the four members of the world battling; sun and heat seek dominion over sucked-up waters, while streams and the sea threaten inundation and winds and sun diminish the seas.

The passage repeatedly frames fire or sun and water as opposed powers contending for dominance over the world.
read in the book →
On the Nature of Things THE PASSION OF LOVE / BOOK V / PROEM / THE WORLD IS NOT ETERNAL; lines 7004-7116 confidence: medium

Thunder makes earth shake what is above it because earth, air, and sky share common roots; soul and mind are analogies for subtle nature supporting and steering heavy body.

The passage contrasts subtle soul or mind with heavy body and compares that relation to air conjoined with earth.
read in the book →
The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 confidence: medium

The generation of humans, beasts, winged things, and ocean forms comes from that source; the seeds have fiery force and divine birth.

Divine fiery seeds are described as clogged by bodily taint and barred in the darkness of a prison-house, producing fear, desire, sorrow, and joy.
read in the book →
The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 confidence: medium

Two souls in equal arms, described as father-in-law and son-in-law, are foretold to cause mutual war; Anchises urges descendants not to wage such war and to cast down weapons.

Related leaders, father-in-law and son-in-law, are foretold to oppose each other, and Anchises warns descendants not to turn the country’s power against itself.
read in the book →
The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 confidence: high

The twin portals of Sleep are described: horn gives outlet to real shadows, ivory releases false visions, and Anchises dismisses Aeneas and the Sibyl through the ivory gate.

The horn portal gives outlet to real shadows, while the polished ivory portal releases false visions; Aeneas and the Sibyl are dismissed by the ivory gate.
read in the book →
The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 confidence: high

Twin portals of Sleep are described: horn gives outlet to real shadows, while polished ivory sends false visions upward from the ghostly world.

The passage contrasts twin portals of Sleep: horn for real shadows and ivory for false visions, with the travelers exiting through the ivory gate.
read in the book →
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.
read in the book →
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 5518-5602 confidence: medium

The Actium image includes turreted ships, flaming tow, darts, reddened sea, the Queen with timbrel and twin snakes, Anubis against Neptune, Venus, and Minerva, Mars, Fatal Sisters, Discord, Bellona, and Apollo's bow causing flight.

Anubis and monstrous gods are shown taking arms against Neptune, Venus, and Minerva, while Mars, the Fatal Sisters, Discord, Bellona, and Apollo appear amid the battle.
read in the book →
The Georgics The Georgics / THE GEORGICS / GEORGIC I / GEORGIC II; lines 1271-1403 confidence: high

Tillers are called happy and blessed; far from arms, the earth gives them food. They lack palace luxury but have calm, truthful life, ease, grottoes, living lakes, cattle, rural rest, laboring youth, worship, elders, and Justice's last footprints on earth.

The passage contrasts the blessed rural knower and husbandman with public power, royal purple, war, courts, princes, hoarded wealth, applause, fraternal bloodshed, and exile.
read in the book →
The Golden Asse THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER / THE FORTY-EIGHTH CHAPTER; lines 6913-6959 confidence: medium

The narrator says he approached near Hell, even the gates of Proserpina, was carried throughout all the Element, and returned to his proper place.

The narrator reports passage through the Element, seeing the sun shine at midnight, and seeing and worshipping both celestial and infernal gods.
read in the book →
The Metamorphoses of Ovid, Books I-VII BOOK VII. / INTRODUCTION. / THE METAMORPHOSES. / BOOK THE FIRST.; lines 477-588 confidence: medium

At first, sea, earth, and heaven form one face of nature named Chaos; Sun and Moon do not yet function, land/sea/air are intermingled, no present forms exist, and opposed qualities contend.

The passage describes paired opposites—cold/hot, moist/dry, soft/hard, heavy/weightless—striving within the same body before order is imposed.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE FIFTH. / EXPLANATION. / EXPLANATION.; lines 8229-8324 confidence: medium

A footnote explains the triple kingdom: heaven fell to Jupiter, the seas to Neptune, and the infernal regions, or sometimes the earth, to Pluto.

The note explains heaven, seas, and infernal regions as divided among Jupiter, Neptune, and Pluto.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1992-2095 confidence: medium

Footnote 76 explains bridal procession torches, the Roman nuptial torch lit from the bride’s parental hearth, funeral torch use, and the expression of life between two torches.

The note treats torch use at weddings and funerals together and cites the idea of living between two torches.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

Jupiter and Juno dispute sexual pleasure and consult Tiresias, who had changed sex after striking coupling serpents and later returned to male by striking the same snakes; Tiresias confirms Jove's words.

Tiresias changes from man to woman after striking coupling serpents, lives as a woman for seven autumns, and changes back after striking the same snakes.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: high

Jupiter and Juno dispute about sexual pleasure and consult Tiresias, who had been transformed from man to woman and back after striking mating serpents. Tiresias sides with Jupiter, and Juno blinds him.

Tiresias changes sex after striking mating serpents and changes back after striking them again.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5454-5504 confidence: high

Pentheus asks what madness has confounded the Thebans and lists brass, pipe, magical delusions, women’s yells, wine-madness, effeminate troops, and tambourines as influences over men not frightened by war.

Pentheus repeatedly contrasts arms, helmets, swords, trumpets, and war engines with thyrsus, green leaves, music, women’s yells, wine, and ornate dress.
read in the book →
The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: high

Scython’s reported sex change is explained through Thrace losing a masculine name, Scython, for a feminine name derived from the sorceress Thracia.

Scython is reported as changing sex, and the Salmacis-Hermaphroditus summary states that two figures become one body retaining different sexes.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: medium

Hercules’ toils conclude with conquest over death, shown by descent into the underworld and dragging Cerberus to light; old myth has him wound Hades, Alcestis shows conflict with Death, and Hera sends madness before his servitude to Omphale and exchange of club and lion skin for distaff and female robe.

Hercules becomes Omphale’s willing slave and exchanges club and lion’s skin for distaff and female robe.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV BOOK XV. / BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION.; lines 814-896 confidence: medium

Daedalus tests the wings, gives wings to Icarus, and warns him to fly a middle course between water below and the sun's fire above.

Daedalus explicitly instructs Icarus to fly between the dangers of water below and sun-fire above.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6004-6101 confidence: high

Silenus's quoted account describes a vast continent beyond the ocean, larger and longer-lived inhabitants, and two cities called the Warlike and the Devout.

The account pairs the Warlike and Devout cities and also pairs the River of Sorrow with the River of Mirth.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE ELEVENTH. / EXPLANATION. / EXPLANATION.; lines 6004-6101 confidence: medium

The remote continent has two cities, called the Warlike and the Devout; one makes continual attacks, while the other is peaceful, abundant, righteous, and visited by gods.

The far continent contains two named cities, the Warlike and the Devout, with opposed social characters.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE NINTH. / EXPLANATION.; lines 2393-2473 confidence: high

Jupiter says Hercules will conquer the fires, that only the part derived from his mother can be affected, and that the part derived from Jupiter is immortal and will be received into the celestial regions.

Jupiter distinguishes the part Hercules derived from his mother, which can be affected by fire, from the part derived from Jupiter, which is immortal.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7964-8061 confidence: high

The double-limbed monsters rush on Cæneus, hurl and thrust weapons at him, but the weapons fall blunted and Cæneus remains unstabbed and bloodless.

Monychus speaks of the attackers’ huge limbs, twofold strength, and twofold nature, and the passage calls them double-limbed monsters.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 8063-8156 confidence: medium

A translation gloss describes the 'double-limbed' fellows as being in a flame.

The passage glosses Centaurs as double-limbed, twofold, and having a horse-part.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6507-6591 confidence: high

Fulgentius suggests that Jupiter, or fire, will not unite with Thetis, who represents water.

The footnote explicitly reports an interpretation in which Jupiter is fire, Thetis is water, and fire will not unite with water.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7011-7106 confidence: medium

The note says shore-dead could receive funeral rites, while shipwreck dead might become food for fishes; it also reports the belief that the soul was an emanation from aether or fire and that extinction by water was contrary to nature.

The note reports a belief that the soul was an emanation from aether or fire and that extinction by water was contrary to nature.
read in the book →
The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7011-7106 confidence: medium

The note says those dying on shore could receive funeral rites, while the shipwrecked might be fish food; it also reports the belief that the soul came from aether or fire and that extinction by water was contrary to nature.

The passage reports a belief that the soul came from aether or fire and that extinguishing it by water was contrary to nature.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE M1THRAIC MYSTERIES 123 / THE MYSTERIES OF MITHRA / H 53 / DOCTRINE OF THE MITHRAIC MYSTERIES 125; lines 5161-5233 confidence: high

Mazdaism's independent principle of evil is said to justify occult practices, including necromancy, evil eye belief, talismans, witchcraft, and conjurations, because demons interfere in human affairs; the Persian Mysteries are reproached for condoning or teaching these superstitions.

The passage contrasts malevolent spirits and powers of evil with benevolent protectors who sympathize with mortals and combat evil.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 115 / DOCTRINE OF THE MITHRAIC MYSTERIES I IQ / I2O THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 121; lines 4998-5035 confidence: high

The Sun is described as interpreted both as identical with Mithra and as distinct from him; the passage distinguishes two solar divinities, one Iranian and linked to Persian Hvare, the other Semitic, replacing Babylonian Shamash and identified with Mithra.

The passage explicitly describes a double interpretation of the Sun and distinguishes two solar divinities within the Mysteries.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 137 / DOCTRINE OF THE MITHRAIC MYSTERIES 139 / I4O THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 14!; lines 5669-5706 confidence: high

Resistance to sensuality is described as an aspect of combat with the principle of evil.

Resistance to sensuality is framed as combat with the principle of evil, and the servitors of Mithra are assigned combat against followers of Ahriman who oppose the gods.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 14! / THE MYSTERIES OF MITHRA / NABARZE / VOTIVE INSCRIPTION TO MITHRA NABARZE; lines 5709-5750 confidence: medium

“the good dwelt in action”; strength is rated higher than gentleness and courage preferred to lenity.

The passage fragment opposes a zealous champion of piety to “the malign” in an unceasing war, alongside earlier ethical language about the good dwelling in action.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES III / DOCTRINE OF THE M1THRAIC MYSTERIES 113 / DOCTRINE OF THE MITHRAIC MYSTERIES 115 / DOCTRINE OF THE MITHRAIC MYSTERIES I IQ; lines 4922-4958 confidence: high

The elements were not the only natural bodies deified in the Mysteries; two luminaries that fecundated nature were worshipped as in primitive Mazdaism, with conceptions transformed by Chaldaean theories.

The passage explicitly states that two luminaries fecundated nature and were worshipped in the Mithraic Mysteries.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES IOQ / THE MYSTERIES OF MITHRA / MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III; lines 4658-4730 confidence: high

The multitude of divinities is enthroned with Jupiter or Zeus on the sun-tipped summits of Mt. Olympus and composes the celestial court.

The luminous abode of the Most High gods is explicitly contrasted with a dark and dismal domain in the bowels of the earth.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 125 / DOCTRINE OF THE MITHRAIC MYSTERIES 12? / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 1 29; lines 5300-5337 confidence: high

“represent him between two youthful figures, one with an uplifted, the other with an inverted, torch”

Mithra is flanked by two youthful torch-bearers with opposite torch orientations, and the pair is described as a double incarnation of his person.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 135 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 137 / DOCTRINE OF THE MITHRAIC MYSTERIES 139; lines 5611-5628 confidence: medium

“to the right, a lion stretched lengthwise above a cup (symbols of fire and water)”

The caption identifies the lion above a cup as symbols of fire and water.
read in the book →
The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 145 / DOCTRINE OF THE MITHRAIC MYSTERIES 147 / DOCTRINE OF THE MITHRAIC MYSTERIES 149 / THE MITHRAIC LITURGY 153; lines 6116-6190 confidence: medium

The Soldier forms part of the 'sacred militia of the invincible god' and wars against the powers of evil.

The Soldier grade is said to belong to the sacred militia of the invincible god and to wage war against powers of evil.
read in the book →
The Mysteries of Mithra FIGURE PAGE / THE MYSTERIES OF MITHRA / THE ORIGINS OF MITHRAISM / THE ORIGINS OF MITHRAISM 3; lines 623-696 confidence: high

Light dissipates darkness and restores life; Mithra gives fertility, abundance, waters, plants, health, riches, posterity, peace of conscience, wisdom, honor, prosperity, and harmony among votaries.

The passage contrasts light that dispels darkness with devas inhabiting darkness and with Mithra protecting Mazda's creation and combating evil spirits.
read in the book →
The Mysteries of Mithra H 53 / DOCTRINE OF THE MITHRAIC MYSTERIES 125 / DOCTRINE OF THE MITHRAIC MYSTERIES 12? / THE MYSTERIES OF MITHRA; lines 5278-5297 confidence: medium

Mithra is described as mediator between the unapproachable and unknowable god reigning in ethereal spheres and the human race struggling and suffering below.

The passage contrasts the god reigning in ethereal spheres with the human race struggling and suffering here below.
read in the book →
The Mysteries of Mithra I2O THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 121 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE M1THRAIC MYSTERIES 123; lines 5065-5095 confidence: medium

The two celestial hemispheres alternately pass above and below the earth and are personified and likened to the Dioscuri.

The two celestial hemispheres are paired, alternate above and below the earth, and are likened to the Dioscuri.
read in the book →
The Mysteries of Mithra INDEX / INDEX / INDEX / INDEX; lines 9136-9276 confidence: high

“Dualism, advantages of”

The index explicitly lists dualism, the struggle between good and evil principles, the good principle, and the Evil Spirit with the Bull.
read in the book →
The Mysteries of Mithra M1THRAISM AND THE RELIGIONS OF THE EMPIRE 183 / MITHRA1SM AND THE RELIGIONS OF THE EMPIRE 185 / MITHRAISM AND THE RELIGIONS OF THE EMPIRE 189 / IQO THE MYSTERIES OF MITHRA; lines 7379-7414 confidence: medium

The rites are said to have numerous analogies: sectaries of the Persian god, like Christians, purified themselves by baptism and received confirmation-like power to combat spirits of evil.

The passage says adherents received power necessary to combat spirits of evil.
read in the book →
The Mysteries of Mithra MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III / DOCTRINE OF THE M1THRAIC MYSTERIES 113 / DOCTRINE OF THE MITHRAIC MYSTERIES 115; lines 4788-4919 confidence: high

Mithraism deifies the four simple bodies of ancient physics; an allegorical group has a lion for fire, a cup for water, and a serpent for earth, representing the struggle and transmutation of opposing elements.

The passage describes fire, water, earth, and air as opposing elements that devour one another and undergo perpetual transformations.
read in the book →
The Mysteries of Mithra MITHRAIC ART 22? / INDEX / INDEX / INDEX; lines 8990-9133 confidence: high

“Day and night, struggle between”

The index lists a struggle between day and night.
read in the book →
The Mysteries of Mithra MITHRAISM AND THE RELIGIONS OF THE EMPIRE 203 / THE MYSTERIES OF MITHRA / CHAINED SKELETON. / MITHRAISM AND THE RELIGIONS OF THE EMPIRE 207; lines 8001-8116 confidence: medium

Manichaeism is said to be connected with the Persian Mysteries by numerous affinities; both religions are described as formed in the Orient from ancient Babylonian mythology, Persian dualism, and Hellenic elements.

The passage states that Mithraism and Manichaeism were both shaped by Persian dualism combined with Babylonian mythology and Hellenic elements.
read in the book →
The Mysteries of Mithra NABARZE / VOTIVE INSCRIPTION TO MITHRA NABARZE / DOCTRINE OF THE MITHRAIC MYSTERIES 143 / DOCTRINE OF THE MITHRAIC MYSTERIES 145; lines 5827-5901 confidence: high

The immortality of the soul is supplemented by resurrection of the flesh; the finite struggle of good and evil ends as Ahriman's scourges destroy the world.

The struggle between principles of good and evil is said to endure for a set age before the defeat of the Spirit of Darkness.
read in the book →
The Mysteries of Mithra RESENTING BOUND / THE MYSTERIES OF MITHRA / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES IOQ; lines 4599-4636 confidence: medium

The figure creates and destroys all things, rules the four elements of the universe, unites the power of all gods, and alone has begotten them.

The figure creates and destroys all things and rules the four elements while containing the powers of all gods.
read in the book →
The Mysteries of Mithra RESENTING BOUND / THE MYSTERIES OF MITHRA / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES IOQ; lines 4599-4636 confidence: medium

According to an ancient belief found in India and Greece, the first principle begot the primordial couple Heaven and Earth.

Heaven and Earth are a primordial couple, and Earth gives birth to Ocean after impregnation by her brother.
read in the book →
The Mysteries of Mithra THE MITHRAIC LITURGY 157 / THE MITHRAIC LITURGY / I6O THE MYSTERIES OF MITHRA / THE MITHRAIC LITURGY; lines 6461-6501 confidence: medium

“In the middle of the night I have seen the Sun” and have approached “the gods below and the gods above” and worshipped them face to face.

The quoted speaker distinguishes gods below and gods above and worships both face to face.
read in the book →
The Mysteries of Mithra THE MYSTERIES OF MITHRA / CHAINED SKELETON. / MITHRAISM AND THE RELIGIONS OF THE EMPIRE 207 / MITHRAIC ART 211; lines 8119-8174 confidence: high

The passage discusses the "traditional type of torch-bearers, or dadophori" and notes "ample Phrygian garments" and emotions of "hope and sadness" on the two young men.

The dadophori are two young men, called a divine couple and intended as counterparts, with hope and sadness differentiated on their faces.
read in the book →
The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 137 / DOCTRINE OF THE MITHRAIC MYSTERIES 139 / I4O THE MYSTERIES OF MITHRA; lines 5631-5666 confidence: high

Ahriman remains active after a primal defeat; the struggle between good and evil continues on earth, in celestial spheres through opposed stars, and in the hearts of men.

The passage explicitly describes an ongoing struggle between good and evil involving Ahriman, Olympus, earthly emissaries, stars, and human hearts.
read in the book →
The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 137 / DOCTRINE OF THE MITHRAIC MYSTERIES 139 / I4O THE MYSTERIES OF MITHRA; lines 5631-5666 confidence: high

Ahriman remains active after a primal defeat; the struggle between good and evil continues on earth, in celestial spheres through opposed stars, and in the hearts of men.

The same struggle is said to reverberate in human hearts, which are called epitomes of the universe.
read in the book →
The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 135 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 137; lines 5536-5608 confidence: medium

The Evil Spirit sends unclean demons; scorpion, ant, and serpent try to consume the animal's genital parts and drink its blood, but fail to stop the miracle.

The Evil Spirit's demons and creatures try to corrupt the animal's sources of life but cannot prevent the miracle.
read in the book →
The Mysteries of Mithra THE MYSTERIES OF MITHRA / MITHRAIC LEONTOCEPHALOUS KRONOS. / DOCTRINE OF THE MITHRAIC MYSTERIES III / DOCTRINE OF THE M1THRAIC MYSTERIES 113; lines 4733-4785 confidence: medium

"fire and water were brother and sister"

The passage states that fire and water were regarded as brother and sister.
read in the book →
The Mysteries of Mithra THE MYSTERIES OF MITHRA / NABARZE / VOTIVE INSCRIPTION TO MITHRA NABARZE / DOCTRINE OF THE MITHRAIC MYSTERIES 143; lines 5753-5824 confidence: high

Mithra is described as defender of truth and justice, protector of holiness, antagonist of darkness, ever alert and victorious; Nabarze and invincible epithets express this idea.

Mithra defends truth and justice against powers of darkness, and souls or devotees struggle against demons and evil instincts inspired by the Spirit of Falsehood.
read in the book →
The Mysteries of Mithra THE ORIGINS OF MITHRAISM II / THE ORIGINS OF MITHRAISM 13 / THE MYSTERIES OF MITHRA / A CITY OF PONTUS.; lines 1184-1215 confidence: medium

The same reverse includes a flaming altar, two Mithraic torches respectively elevated and reversed, a tree spreading over the horseman, and a raven bending toward him; the date 218 A.D. is given.

The reverse places characteristic Mithraic torches on either side, one elevated and one reversed.
read in the book →
The Mysteries of Mithra THE MYSTERIES OF MITHRA / THE ORIGINS OF MITHRAISM / THE ORIGINS OF MITHRAISM 3 / THE ORIGINS OF MITHRAISM 5; lines 699-770 confidence: medium

The sacred text is said to preserve traces of a more ancient conception in which Mithra occupied a higher Iranian position; he is invoked with Ahura, the two gods form a pair, and the light of Heaven and Heaven itself are described as inseparable.

Mithra and Ahura are said to form a pair because the light of Heaven and Heaven itself are inseparable.
read in the book →
The Mysteries of Mithra THE ORIGINS OF MITHRAISM / THE ORIGINS OF MITHRAISM 3 / THE ORIGINS OF MITHRAISM 5 / THE ORIGINS OF MITHKAISM 7; lines 773-849 confidence: high

The passage cites Plutarch's Persian dualism: Oromazes dwells in eternal light, Ahriman rules darkness, and Mithra occupies an intermediate place between them.

The passage explicitly presents a dualistic arrangement with Oromazes in light, Ahriman in darkness, and a continuing struggle against the Spirit of Darkness.
read in the book →
The Mysteries of Mithra THE ORIGINS OF MITHRAISM / THE ORIGINS OF MITHRAISM 3 / THE ORIGINS OF MITHRAISM 5 / THE ORIGINS OF MITHKAISM 7; lines 773-849 confidence: high

The passage cites Plutarch's Persian dualism: Oromazes dwells in eternal light, Ahriman rules darkness, and Mithra occupies an intermediate place between them.

Mithra is placed between Oromazes and Ahriman; the Bundahisht comparison assigns the same intermediate position to Vayu or air.
read in the book →
The Mysteries of Mithra THE ORIGINS OF MITHRAISM / THE ORIGINS OF MITHRAISM 3 / THE ORIGINS OF MITHRAISM 5 / THE ORIGINS OF MITHKAISM 7; lines 773-849 confidence: high

Mithra is called the most potent and glorious yazata; Ahura-Mazda establishes him to watch over the moving world, and through this warrior the Supreme Being destroys demons and makes Ahriman tremble.

Mithra is described as an ever-victorious warrior through whom demons are destroyed, and as chief of celestial armies in combat with the Spirit of Darkness.
read in the book →
The Mysteries of Mithra TRANSLATION COPYRIGHTED / PREFACE TO THE FRENCH EDITION / IV PREFACE TO THE FRENCH EDITION / PREFACE TO THE FRENCH EDITION V; lines 179-215 confidence: medium

The parties accuse the Spirit of Deception of caricaturing their sacred rites; their conflict is described as an inevitable ferocious duel with world dominion at stake.

The passage repeatedly frames the conflict as a struggle between two rivals, a duel, and a choice between Ormadz and the Trinity, with world dominion at stake.
read in the book →
The Mysteries of Mithra VOTIVE INSCRIPTION TO MITHRA NABARZE / DOCTRINE OF THE MITHRAIC MYSTERIES 143 / DOCTRINE OF THE MITHRAIC MYSTERIES 145 / DOCTRINE OF THE MITHRAIC MYSTERIES 147; lines 5904-5978 confidence: high

Mithraism’s success is attributed partly to vigorous action-oriented ethics; the faithful are described as a sacred army aiding the Principle of Good against the power of evil.

The faithful are represented as a sacred army sustaining the Principle of Good in a struggle against the power of evil.
read in the book →
The Mysteries of Mithra XIV LIST OF ILLUSTRATIONS / FIGURE PAGE / THE MYSTERIES OF MITHRA / THE ORIGINS OF MITHRAISM; lines 554-620 confidence: medium

Both religions saw the deity as a god of light invoked with Heaven, named Varuna in one case and Ahura in the other; ethically, he protected truth and opposed falsehood and error.

Mithra/Mitra is described as protector of truth and antagonist of falsehood and error.
read in the book →

tibetan buddhist

Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 1000-1073 confidence: high

The songs mention deities including Gung-sngon-snyan-lha, god of heaven; sPang-dmar-lha, god of the red meadow/earth; Bya-rgod, the sun; King Ke-sar; and pho-lha and mo-lha, deities of the male and female creative principle, identified by the author with Shiva and Kali.

The songs mention pho-lha and mo-lha, described as deities of the male and female creative principle.
read in the book →
Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 105-168 confidence: medium

The author states that most Indian Tibetan devil dances occur at the winter solstice and originally symbolized a struggle between benevolent spring or summer gods and winter demons, later recast by Lamaism as Buddhism against pre-Buddhist enemies.

The author says Lamaism transformed earlier seasonal performances into a struggle between Buddhism and its enemies, with Langdarma taking the role originally played by winter.
read in the book →
Antiquities of Indian Tibet, Part 1 CHAPTER 1. / CHAPTER 11. / CHAPTER III. / CHAPTER IV.; lines 5225-5313 confidence: high

In Srinagar the author investigates places connected with Rainchan/Rinchan Bhoti/Shah; priests attribute the Jami mosque to Sikandar But-shikan but identify the Awwal Masjid as founded by Rainchan Shah. A lost non-Arabic slab from the Awwal Masjid is said to survive in Persian translation describing him as linked to both Islam and Paganism.

The Persian translation of the lost inscription says the ruler’s face claimed Islam, his hair adorned Paganism, and he controlled both; the author concludes Rainchan Bhoti had become only half Muhammadan.
read in the book →
The Buddhism of Tibet, or Lamaism A GUILT-OFFERING AT TANKAR,! / ITS CHRONOLOGICAL BASIS, 451 / ASTROLOGY AND DIVINATION. / THE ELEMENTS AND CYCLIC ANIMALS. 453; lines 24096-24205 confidence: medium

The passage states that five elements have defined degrees of relationship: mother, son, friend, and enemy.

The passage organizes elements through relational categories of affinity and antagonism, especially mother/son/friend/enemy and enemy pairings.
read in the book →
The Buddhism of Tibet, or Lamaism ASTROLOGY AND DIVINATION. / THE ELEMENTS AND CYCLIC ANIMALS. 453 / PHE PES AND CALENDAR. 455 / TRIGRAMS AND GEOMANTIU SIGNS. 457; lines 24317-24406 confidence: medium

Awei shan is described as the hidden operation of change in nature: Shan is Yang and expansion; Awei is Yin and contraction; the world changes through action and reaction, flux and reflux.

The passage explicitly contrasts Yang expansion with Yin contraction as hidden operations of natural change.
read in the book →
The Buddhism of Tibet, or Lamaism AVALOKITA OR PADMA-PANI. 357 / TARA, THE SAVIOURESS. 359 / TARA, THE GREEN. / TUTELARIES AND MARICI. 361; lines 18961-19061 confidence: high

Demon-kings are described as favorite tutelaries, repulsive monsters like the author’s type of Siva, fiendish metamorphoses of supernatural Buddhas, Anuttara yoga figures with malignant consorts, and ferocious many-armed sectarian tutelary demons.

Demon-kings are described as fiendish metamorphoses of supernatural Buddhas, and Vajra-bhairava is said to be believed a metamorphosis of the mild and merciful Avalokita.
read in the book →
The Buddhism of Tibet, or Lamaism BAGLY BUDDHIST MYTHOLOGY. 325 / THE LAMAIST PANTHEON. 327 / THE PAINTINGS. 331 / THE MILD DEITIES. 333; lines 17446-17559 confidence: medium

The author says a general note will be given on typical mild and demoniacal aspects and on bodily and finger attitudes.

The passage explicitly frames a general contrast between mild deities and demoniacal or angry deity types, then describes each with distinct bodily and visual attributes.
read in the book →
The Buddhism of Tibet, or Lamaism CHANGES IN PRIMITIVE BUDDHISM LEADING TO / LAMAISM. / BUDDHAS RELIGION AND ITS SPREAD. 9 / THE MAHAYANA AND NAGARJUNA. 1; lines 490-519 confidence: medium

The method is described as a compromise between extreme views on Nirvana and is named Madhyamika, the system of the Middle Path.

The Madhyamika is described as a compromise between extreme views on Nirvana and named the Middle Path.
read in the book →
The Buddhism of Tibet, or Lamaism GENERAL SUMMARY. 75 / BUDDHIST THEORY OF THE UNIVERSE. / THE UNIVERSE OF THE LAMAS. / THE GODLINGS AND TITANS. 81; lines 4073-4126 confidence: medium

Mount Meru stands in the center of the cosmic system; half-way up is the great wishing tree, described as the prototype of the Christmas tree and as the object of contention between the gods and the Titans.

The passage names gods and Titans as opposing parties in contention for the great wishing tree and describes Titans as Asura or ungodly spirits characterized by pride.
read in the book →
The Buddhism of Tibet, or Lamaism INSIGNTA. 341 / THE BUDDHAS. 343 / THE CELESTIAL BUDDHAS. / CELESTIAL BUDDHAS. 347; lines 18172-18261 confidence: medium

The passage describes two image series of the five Jinas: an ascetic Dharma type that may hold begging bowls and an adorned Sambhoga-kaya type wearing silks, jewels, and crowns like kingly Bodhisats; alternative names are also noted for two figures.

Two image series are distinguished: ascetic Dharma forms and adorned bodies wearing silks, jewels, and crowns.
read in the book →
The Buddhism of Tibet, or Lamaism INSIGNTA. 341 / THE BUDDHAS. 343 / THE CELESTIAL BUDDHAS. / CELESTIAL BUDDHAS. 347; lines 18172-18261 confidence: medium

The passage says popular demand for creative functions led in the Tantric stage to female energies: Tara, goddess of Mercy, was given to Avalokita, and the Kalacakra system assigned female energies to each celestial Buddha and to Adi-Buddha.

The passage describes Tara given to Avalokita and female energies allotted to celestial Buddhas and Adi-Buddha.
read in the book →
The Buddhism of Tibet, or Lamaism ITS CHRONOLOGICAL BASIS, 451 / ASTROLOGY AND DIVINATION. / THE ELEMENTS AND CYCLIC ANIMALS. 453 / PHE PES AND CALENDAR. 455; lines 24208-24314 confidence: high

“The Pu-Kwa or Par-k’a symbolize the great productive and antagonistic powers of nature.”

The Pu-Kwa are said to symbolize productive and antagonistic powers; whole and divided lines become strong and weak, active Yang and passive Yin, with paired antinomies such as heaven/earth, sun/moon, light/darkness, and male/female.
read in the book →
The Buddhism of Tibet, or Lamaism LUCK-FLAGS, 413 / WAR OF THE TIGER AND DRAGON. / LUCK-FLAGS. 415 / LUCK-FLAGS. 417; lines 21949-22062 confidence: medium

The eastern-horizon recitation names a region of tigers, hares, and trees; says the enemy of trees is iron in the western horizon; identifies life-cutting and injuring demons; and addresses a bird- and monkey-headed demon to accept ransom and call back injuring demons.

The recitation names directional groups and their enemies, including trees opposed by iron and fire opposed by water.
read in the book →
The Buddhism of Tibet, or Lamaism MOTIVE OF THE MYSTERY-PLAY. / TARE CUT / MOTIVE OF THE MYSTERY-PLAY.' . 519 / THE MYSTERY-PLAY. 521; lines 27640-27786 confidence: medium

A troupe of man-eating malignant demons enters; their hordes vex and harass humanity, infest air, earth, and water, and seek to destroy man, with the passage comparing them to a roaring lion seeking someone to devour.

The passage states that demon hordes illustrate powers of evil oppressing humanity, while exorcisms and prayers of a good incarnator may shield humans after a contest between saints and devils.
read in the book →
The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55; lines 29317-29431 confidence: high

Additional dramatis personae include a chief wife wearing a mask with white divine and black satanic halves, a sheep-skin figure, seven armed ferocious brothers, and a hermit lama with yellow mask and rosary.

The chief wife’s mask is described as white on the right side for divine colour and black on the left for satanic colour, representing a composite disposition.
read in the book →
The Buddhism of Tibet, or Lamaism RECEPTION BY LAMAIST POPE. 323 / BAGLY BUDDHIST MYTHOLOGY. 325 / THE LAMAIST PANTHEON. 327 / THE PAINTINGS. 331; lines 17346-17443 confidence: medium

Tantric Buddhism, compared with Tantric Hinduism, is said to give divinities double or treble natures: mild in quiescence, angry or fiercest in activity; Manjusri, God of Wisdom, is Mild ordinarily and Angry as the Fearful Thunderbolt.

The passage states that Tantric Buddhist divinities may have double or treble nature, with mild quiescent and angry or fiercest active aspects.
read in the book →
The Buddhism of Tibet, or Lamaism RISE OF CONSCIOUSNESS, ETC. 115 / THE TWELVE-LINKED CHAIN. 119 / BUDDHISM AS A PHILOSOPHY. 121 / THEISTIC DEVELOPMENTS. 123; lines 6201-6304 confidence: medium

The passage lists schools asserting all exists, nothing exists, or only one pantheistic reality exists; in the Milinda Panha, Nigasena replies that the most meritorious exists and that Nirwana is.

The passage frames pre-Nagarjuna positions as divided between real and illusory existence and between perpetual duration and annihilation, then says Nagarjuna chose a middle way.
read in the book →
The Buddhism of Tibet, or Lamaism ST TRY / THE SEVEN PERSONAL GEMS.! / THE EIGHT GLORIOUS EMBLEMS, 393 / TRIGRAMS AND DRAGONS. 395; lines 20802-20844 confidence: high

The passage lists paired opposites: light/darkness, good/evil, male/female, heat/cold, movement/repose, and others.

The passage explicitly lists multiple paired opposites including light/dark, good/evil, male/female, heat/cold, and movement/repose.
read in the book →
The Buddhism of Tibet, or Lamaism THE DUG-PA AND SA-KYA-PA. 69 / THE NIN-MA-PA SECTS. / THE NIN-MA. 1 / GENERAL SUMMARY. 75; lines 3827-3908 confidence: medium

Buddha is described as adopting Hindu mythology and cosmic notions with modifications that removed the gods’ creative functions and made them finite, subject to death and metempsychosis.

The passage says Buddha’s modifications deprived the gods of creative functions and made them finite and subject to death and metempsychosis.
read in the book →
The Buddhism of Tibet, or Lamaism THE EUCHARIST OF LAMAISM. 447 / SACRIFICE-OFFERINGS TO DEVILS. 449 / A GUILT-OFFERING AT TANKAR,! / ITS CHRONOLOGICAL BASIS, 451; lines 23977-24037 confidence: medium

In the sixty-year cycle, the animal signs are combined with Wood, Fire, Earth, Iron, and Water, and each element receives a pair of animals, first male and second female.

Each element is assigned a pair of animals, with the first considered male and the second female.
read in the book →
The Buddhism of Tibet, or Lamaism THE FIRST DALAI LAMA-POPE. 229 / ORIGIN OF RE-INCARNATE LAMAS. 231 / SUCCESSION OF LAMAIST POPES. 233 / GRAND DALAI LAMAS. 235; lines 12283-12391 confidence: medium

Tashi-lhunpo Grand Lamas are considered holier than Lhasa Grand Lamas, less contaminated by temporal politics, more famous for learning, and titled precious great doctor or Great gem of learning.

Tashi-lhunpo Grand Lamas are said to be holier than Lhasa Grand Lamas because they are less contaminated with temporal government and worldly politics.
read in the book →
The Buddhism of Tibet, or Lamaism THE MILD DEITIES. 333 / FIERCE DEITIES AND POSTURES. 335 / SARYA IN MEDITATION. / ATTITUDES OF HANDS. 337; lines 17643-17780 confidence: high

Colour is described as an index of mood: white and yellow usually mark mild moods; red, blue, and black mark fierce forms; light blue may mean celestial; gods are generally white, goblins red, and devils black, compared by the author to a European relative.

The passage explicitly contrasts mild moods, usually white and yellow, with fierce forms, usually red, blue, and black.
read in the book →
The Buddhism of Tibet, or Lamaism THE MYSTERY-PLAY. 521 / THE BALLET OF THE DEVILS. 523 / MYSTIC AND SACRED PLAYS. / THE SAINTS AND THE DEVILS. 525; lines 27875-27910 confidence: medium

Demons are again repelled by holy men, but after one hideous band is exorcised, other shrieking crowds come on; the conflict is called hopeless.

The scene repeatedly contrasts holy men with demons and describes attempts to repel and exorcise demonic groups.
read in the book →
The Buddhism of Tibet, or Lamaism THE SEVEN PRECIOUS THINGS. 391 / ST TRY / THE SEVEN PERSONAL GEMS.! / THE EIGHT GLORIOUS EMBLEMS, 393; lines 20671-20799 confidence: high

The Yin-Yang or Tai-ky is described as two parallel lines in a circle divided spirally into two tadpole-like segments, representing two First Causes and contrary influences, compared with the doctrine of the Magi.

The Yin-Yang or Tai-ky diagram is described as representing two First Causes and contrary influences.
read in the book →
The Buddhism of Tibet, or Lamaism THE TWELVE-LINKED CHAIN. 119 / BUDDHISM AS A PHILOSOPHY. 121 / THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125; lines 6307-6412 confidence: medium

The passage characterizes a sophistic nihilism that dissolves problems into thesis and antithesis, denies both, and says nothing is either existent or non-existent.

The passage describes a doctrine that dissolves problems into thesis and antithesis and denies both existence and non-existence.
read in the book →
The Buddhism of Tibet, or Lamaism THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127 / PANTHEISTIC MYSTICISM AND THEOSOPHY. 129; lines 6521-6616 confidence: high

Tantrism is described as worship of Prakriti manifested in Kali or Durga, the Sakti of Purusha or Siva; forces of nature are personified as Matri, Dakkini, and Yogini, all manifestations of Kali.

The Active Producing Principle is described as female Prakriti/Sakti in relation to the primordial male Purusha or Siva.
read in the book →
The Buddhism of Tibet, or Lamaism TRIGRAMS AND GEOMANTIU SIGNS. 457 / LAMAIST HOROSCOPES. / HOROSCOPES. 459 / AN ANNUAL HOROSCOPE. 461; lines 24594-24753 confidence: medium

The annual horoscope states that Life, Body, Power, Luck, and Intelligence have black or white excesses and prescribes long-life texts, Yan-gug and Norzan readings, holy cakes, food for monks and children, Du-kar recitations, Lun-ta flags, lamps, incense, a self-image thrown toward an enemy, an earthen Caitya, and La-guk worship.

The calculations repeatedly oppose good and bad, black and white excess, good and bad people, and good, bad, or neutral results.
read in the book →
The Tibetan Book of the Dead AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD / I. THE IMPORTANCE OF THE BARDO THODOL / THE SYMBOLISM 3; lines 1149-1223 confidence: medium

The passage says the Buddha wrote nothing down and that later disciples may not have recorded all he taught; unwritten teachings not taught outside the Sangha would imply esoteric Buddhism.

The passage contrasts canonical or exoteric Buddhism with extra-canonical or esoteric Buddhism while presenting them as complementary.
read in the book →
The Tibetan Book of the Dead ESOTERICISM OF REBIRTH DOCTRINE 47 / SYMBOLISM OF REBIRTH DOCTRINE 53 / B4 INTRODUCTION / THE HIGHER REBIRTH DOCTRINE 59; lines 3557-3639 confidence: medium

Ordinary rebirth lacks awareness; the animal-man, “drinking of the River of Forgetfulness,” enters the womb and is reborn from the Bardo.

The animal-man lacks awareness of the process, while the divine-man is associated with the higher law of rebirth.
read in the book →
The Tibetan Book of the Dead ESOTERICISM OF REBIRTH DOCTRINE 47 / SYMBOLISM OF REBIRTH DOCTRINE 53 / B4 INTRODUCTION / THE HIGHER REBIRTH DOCTRINE 59; lines 3557-3639 confidence: medium

Lower rebirth is described as almost brutish and controlled by animal propensities, while human consciousness remains active rather than latent as in sub-human creatures.

The passage distinguishes active human consciousness from latent sub-human consciousness and rejects complete exchange of human and brute principles.
read in the book →
The Tibetan Book of the Dead INITIATIONS 223 / REALITY 2.25 / REALITY 207 / REALITY 231; lines 12212-12317 confidence: medium

Dharmakaya is described as showing the universe as alive, intelligible, ethically ordered, one in essence, not chaotic or dualistic, and as the norm of existence, truth, righteousness, and the good law.

Dharmakaya is described as implying that the universe is one in essence and nowhere chaotic or dualistic.
read in the book →
The Tibetan Book of the Dead INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47; lines 2988-3092 confidence: medium

Manu describes a vital spirit giving motion to the body, a body composed of elements, mahat or reasonable soul, and a supreme spirit or divine essence connected with beings.

The editor distinguishes the vital or animal soul from the reasonable soul and divine essence, and says the lower principle bears sub-human migration.
read in the book →
The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8848-8970 confidence: medium

The Good Genius counts good deeds with white pebbles; the Evil Genius counts evil deeds with black pebbles; the deceased becomes frightened and tries to deny evil deeds.

A Good Genius and an Evil Genius, both born simultaneously with the person, count good and evil deeds using white and black pebbles.
read in the book →
The Tibetan Book of the Dead MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155; lines 8972-8988 confidence: high

Tortures symbolize pangs of the deceased's conscience; the Judgement is Good Genius against Evil Genius; the Judge is conscience, and the Mirror is memory.

The passage sets Good Genius against Evil Genius and presents multiple elements of consciousness taking opposed roles in the Judgement.
read in the book →
The Tibetan Book of the Dead MANTRAS 221 / INITIATIONS 223 / REALITY 2.25 / REALITY 207; lines 12005-12091 confidence: high

Mind and matter are said to be eternally the same; matter’s essence is wisdom, and unmanifested matter can show itself throughout the universe as immeasurable Pusas or Bodhisattvas, inspired spirits, and glories.

The passage states that mind and matter are eternally the same and that Absolute Reality makes no distinction between them.
read in the book →
The Tibetan Book of the Dead MANTRAS 221 / INITIATIONS 223 / REALITY 2.25 / REALITY 207; lines 12093-12197 confidence: high

Matter and mind are said to be not a duality; depending on the Dharmakaya, Tathagatas manifest bodily forms throughout space, and Bodhisattvas manifest infinite Bodies of Bliss and ornamented lands in mutual fusion.

The passage explicitly says matter and mind are not a duality and further relativizes pure and defiled, being and non-being, and other distinctions.
read in the book →
The Tibetan Book of the Dead MANTRAS 221 / INITIATIONS 223 / REALITY 2.25 / REALITY 207; lines 12199-12209 confidence: medium

“As a lost man who takes the east for the west...” The passage says beings imagine mind disturbed through ignorance, and that understanding birth-and-death as immortality or suchness leads to “the gate of suchness.”

The passage states that disturbance of mind, glossed as birth-and-death, is at the same time immortality or suchness.
read in the book →
The Tibetan Book of the Dead PRAYER FOR GUIDANCE 201 / PRAYER FOR RIGHT-KNOWLEDGE 203 / PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207; lines 11261-11344 confidence: medium

Yoga is derived from a root meaning to join and is explained as yoking lower human nature to higher or divine nature through control of mental processes, necessary for applying Bardo doctrines.

Yoga is explained as yoking lower human nature to higher or divine nature so that the higher directs the lower.
read in the book →
The Tibetan Book of the Dead PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315; lines 11448-11525 confidence: high

The ida and pingala coil around the sushumna as two serpents coil around Hermes' caduceus; the passage says the wand may symbolize the sushumna and the serpents the ida and pingala, suggesting a correspondence between Western and Eastern esoteric symbol-codes.

The left and right channels coil around the central channel like two serpents around Hermes' caduceus.
read in the book →
The Tibetan Book of the Dead PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315 / TANTRICISM 217; lines 11528-11624 confidence: high

Shakti is defined as the female or negative phase of divine force and as a god's consort; yab-yum union symbolizes completeness or at-one-ment, with male Power and female Wisdom said to be ever in union.

The yab-yum attitude unites male and female principles and is said to symbolize completeness or at-one-ment.
read in the book →
The Tibetan Book of the Dead REALITY 2.25 / REALITY 207 / REALITY 231 / BUDDHISM AND CHRISTIANITY 233; lines 12320-12416 confidence: medium

Tibetan lamas are said to claim a transcendental Buddhism based on Tantric teachings and applied Yoga through oral transmission from the Buddha; Southern Buddhism denies this and limits the Buddha's teaching to the Pali Canon.

The passage repeatedly contrasts outer public teachings with hidden or higher teachings in both Buddhist and Christian contexts.
read in the book →
The Tibetan Book of the Dead REALITY 231 / BUDDHISM AND CHRISTIANITY 233 / BUDDHISM AND CHRISTIANITY 235 / BUDDHISM AND CHRISTIANITY 237; lines 12512-12563 confidence: high

The passage says these rituals ultimately imply that merit or good karma neutralizes equal evil karma, compared with balanced opposing forces in physics.

Good karma or merit is said to neutralize an equal amount of evil karma, compared to balanced opposing forces.
read in the book →
The Tibetan Book of the Dead TANTRICISM 217 / TANTRICISM 219 / III. MANTRAS, OR WORDS OF POWER / MANTRAS 221; lines 11718-11806 confidence: high

A tested shishya receives a mantra over the sleeping Goddess Kundalini; when uttered, the Goddess awakens, and the passage adds that the awakened Goddess can “destroy as well as save.”

Kundalini can destroy as well as save, and mantra-derived powers can become white magic for good or black magic for evil; the paths lead upward to Emancipation or downward to Enslavement.
read in the book →
The Tibetan Book of the Dead THE AFTER-DEATH JUDGEMENT 39 / INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45; lines 2890-2985 confidence: medium

The amended ancient theory is said to illustrate the symbolic or esoteric Bardo Rebirth Doctrine. The passage adds that bodily atoms continually transmigrate, the body renews every seven years, and the mind remains human through the life-cycle and larger evolutionary cycle until Nirvanic Enlightenment.

The passage contrasts eternally transmigrating matter with the specifically human mind or principle that remains human through a lifetime and the larger evolutionary cycle.
read in the book →
The Tibetan Book of the Dead THE DEATH CEREMONIES 23 / THE DEATH CEREMONIES 25 / THE DEATH CEREMONIES 27 / THE AFTER-DEATH PSYCHOLOGY 31; lines 2280-2382 confidence: medium

Peaceful Deities are described as personified sublime sentiments from the psychic heart-centre, first to dawn, and acting on the deceased after severance from the human world; karma remains masterful and may lead him downward if liberation is not gained in the first stages.

Peaceful Deities and Wrathful Deities are paired with heart-centre and brain-centre functions, and the Wrathful Deities are identified as Peaceful Deities in a changed aspect.
read in the book →
The Tibetan Book of the Dead THE DEATH CEREMONIES 27 / THE AFTER-DEATH PSYCHOLOGY 31 / PHEAPTER-DEATH PSYCHOLOGY 35 / IX. THE JUDGEMENT; lines 2468-2533 confidence: high

Dharma-Raja/Shinje-chho-gyal/Yama-Raja is described as King and Judge of the Dead, corresponding to Osiris; the Tibetan balance uses black and white pebbles for evil and good deeds, while the Egyptian balance weighs heart against feather or Truth image.

The Tibetan balance weighs black and white pebbles for evil and good deeds; the Egyptian balance weighs heart against feather or Truth image.
read in the book →
The Tibetan Book of the Dead THE DEATH CEREMONIES 27 / THE AFTER-DEATH PSYCHOLOGY 31 / PHEAPTER-DEATH PSYCHOLOGY 35 / IX. THE JUDGEMENT; lines 2468-2533 confidence: medium

An Egyptian monster waits to devour the condemned; Tibetan devils conduct the evil-doer to a hell-world of purgation; Thoth's record-board is compared with the Mirror of Karma held by Dharma-Raja or a divine juror.

Plato's account is said to include one path for the good leading to Heaven and one for the evil leading to Hell; the Tibetan passage also includes a hell-world of purgation for evil-doers.
read in the book →
The Tibetan Book of the Dead THE ESOTERICISM 7 / IV. THE ESOTERIC SIGNIFICANCE OF THE FIVE ELEMENTS / THE ESOTERICISM 9 / V. THE WISDOM TEACHINGS; lines 1371-1486 confidence: high

Dharma-Kaya is described as primordial formless Bodhi and as the essence of the Universe; Samsara and Nirvana are described as ultimately identical in the realm of pure intellect, with Voidness beyond dualistic terms.

The passage states that Samsara and Nirvana are two poles of consciousness and, in the realm of pure intellect, identical.
read in the book →
The Tibetan Book of the Dead THE FUNDAMENTAL TEACHINGS 67 / XUI. THE MANUSCRIPT / THE MANUSCRIPT 69 / THE MANUSCRIPT 71; lines 4102-4216 confidence: medium

Early block-print titles include clear directions on the Divine Bardo called the Great Liberation by Hearing, an exposition of the wrathful aspect, prayers invoking Buddhas and Bodhisattvas, root verses, a prayer to rescue one from narrow places of the Bardo, and a setting-face-to-face of the Sipa-Bardo.

A listed title refers to the “Divine Peaceful and [Wrathful] Self-Liberation,” and another title concerns the wrathful or active aspect of the Bardo.
read in the book →
The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6647-6766 confidence: high

The passage names Buddhas of Devas, Asuras, Mankind, the brute kingdom, Pretas, and the Lower World, and says these, with the Eight Father-Mother Door-keepers and Six Teachers/Victorious Ones, will shine.

The passage repeatedly presents Father-Mother deities and male/female Bodhisattva aspects, while the note states that apparent dualism finally becomes monism in Voidness.
read in the book →
The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 6768-6890 confidence: high

Six impure illusory lights appear with the Wisdom radiances: dull white from devas, dull green from asuras, dull yellow from human beings, dull blue from brutes, dull reddish from pretas, and dull smoke-coloured from Hell; the addressee is told not to fear or be attracted.

Pure Wisdom radiances are contrasted with impure illusory Six Loka lights, and the addressee is warned against fear of the former and attraction to the latter.
read in the book →
The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7011-7130 confidence: medium

A dull blue light from the brute world shines with the Wisdom radiances; the addressee may fear the five-coloured radiance and be attracted to the dull light, but is told not to fear and to know the Wisdom as his own.

The passage contrasts five-coloured Wisdom radiances with a dull blue light from the brute world and describes fear of the former and attraction toward the latter.
read in the book →
The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7366-7480 confidence: medium

The text introduces the setting-face-to-face with the Wrathful Deities. On the Eighth Day, the deceased is told that, after not recognizing the Peaceful Deities, the blood-drinking Wrathful Deities will shine and must be recognized without distraction.

The text contrasts earlier Peaceful Deities with the blood-drinking Wrathful Deities who appear on the Eighth Day.
read in the book →
The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7617-7737 confidence: medium

If the deceased flees in terror, the blood-drinking Lotus Order comes on the Eleventh Day; Padma-Heruka is described with colors, faces, hands, feet, implements, consort, union, and emergence from the western quarter of the brain.

Blood-drinking, wrathful, awe-inspiring deities are identified as the deceased's own tutelary deities and as peaceful Buddha identities, with fear removed by recognition.
read in the book →
The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 7874-8015 confidence: medium

The Peaceful Deities are said to emanate from the Voidness of the Dharma-Kaya, and the Wrathful Deities from the Radiance of the Dharma-Kaya; both are to be recognized.

The passage contrasts Peaceful Deities emanating from the Voidness of the Dharma-Kaya with Wrathful Deities emanating from its Radiance, and later speaks of Peaceful and Wrathful Deities together.
read in the book →
The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 8017-8116 confidence: medium

If the addressee does not recognize and becomes frightened, Peaceful Deities appear as Maha-Kala, Wrathful Deities as Dharma-Raja, thought-forms become Illusions or Maras, and the addressee wanders into Samsara.

Peaceful Deities and Wrathful Deities appear as terrifying forms under non-recognition, but the passage later says these forms are emanations of one’s own intellect and not externally real.
read in the book →
The Tibetan Book of the Dead THE HIGHER REBIRTH DOCTRINE 59 / THESSCIENCE OF REBIRTH 61 / XI. THE COSMOGRAPHY / THE COSMOGRAPHY 63; lines 3730-3814 confidence: high

Each universe rests on blue air or ether symbolized by crossed dorjes; oceans and intervening mountains are explained as strata of air or ether and congealed air or material substance, or as Subtle and Gross opposites.

The passage interprets oceans and mountains as alternating Subtle and Gross strata, explicitly calling them Opposites.
read in the book →
The Tibetan Book of the Dead THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD; lines 559-667 confidence: high

In the Second and Third Bardo the deceased is in a world of forms and duality; consciousness receives a Nirvanic line of Five Dhyani Buddhas, dazzling colors, and divinities, and a Samsaric line of Six Lokas with dull colors and poisons. The soul-complex is told to seek liberation and avoid the presented Loka.

The passage explicitly describes the deceased in a world of duality and presents parallel Nirvanic and Samsaric lines, one to seek and the other to avoid.
read in the book →
The Tibetan Book of the Dead THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD; lines 559-667 confidence: medium

Peaceful Devatas appear on the sixth and seventh day and wrathful Devatas on the eighth and later days; the wrathful type is described as characteristic of Buddhist and Hindu Shakta Tantras, and Hinduism is said to make a similar distinction among divinities.

The passage contrasts peaceful Devatas with wrathful Devatas and assigns them to different days in the post-mortem sequence.
read in the book →
The Tibetan Book of the Dead THE SCIENCE OF DEATH! / XXXIV FOREWORD / AFTER-DEATH EXISTENCE XXKV / XXXVI FOREWORD; lines 669-782 confidence: medium

Peaceful Devatas are said to issue from the heart and Wrathful from the head; the commentator cautions against reading this necessarily as Serpent Power or Six Centres Yoga doctrine and suggests the heart may reflect love.

The passage contrasts Peaceful Devatas issuing from the heart with Wrathful Devatas issuing from the head.
read in the book →
The Tibetan Book of the Dead The Tibetan Book of the Dead / THE SCIENCE OF DEATH!; lines 387-466 confidence: medium

The practical problem is passing from lesser to complete experience by removing obscuration; the two are one in the Void, and realization frees the person.

The passage states that the two experiences are one at base in the Void and quotes that form is the Void and the Void is form.
read in the book →
The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9545-9666 confidence: high

The passage introduces a third method for repelling attachment and repulsion and states: "There are four kinds of birth: birth by egg, birth by womb, supernormal birth, and birth by heat and moisture." It adds that entry through attachment and repulsion may lead to birth as a horse, fowl, dog, or human.

The passage links womb-entry to attraction and repulsion, including gendered attraction and hatred toward parents at the moment of conception.
read in the book →
The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9545-9666 confidence: medium

The addressee is told: "thou wilt see visions of males and females in union" and should withhold from going between them, regard father and mother as Guru and Divine Mother, meditate, bow, worship mentally, and request religious guidance.

The sexual pair/father and mother are to be regarded as Guru and Divine Mother, and a Divine Guru Father-Mother or tutelary pair is used as a meditative safeguard.
read in the book →
The Tibetan Book of the Dead THE TIBETAN WHEEL OF THE LAW / INTRODUCTORY SECTIONS 155 / THE JUDGEMENT / THE MANTRA OF CHENRAZEE; lines 9668-9792 confidence: high

Attraction and repulsion toward father or mother, with jealousy, arise according to the sex of the intended rebirth.

The meditation states that attraction and repulsion have caused wandering in Sangsara and that continued attraction and repulsion lead to further suffering.
read in the book →
The Tibetan Book of the Dead V. THE WISDOM TEACHINGS / THE WISDOM TEACHINGS 13 / THE WISDOM TEACHINGS 15 / THE WISDOM TEACHINGS 1.; lines 1680-1736 confidence: medium

After the Fifth Day, Bardo visions become less divine; higher radiances fade, thought-forms appear like nightmare spectres, and the percipient passes from the Intermediate State into life by being born.

The passage contrasts radiances of the higher nature with lights of the lower nature as the Bardo visions decline.
read in the book →
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 5238-5337 confidence: high

Editorial note identifies Chés-nyid Kuntu-bzang-po/Samanta-Bhadra as embodiment of Dharma-Kaya and explains All-Good Father/Mother symbolism through phenomena, consciousness, bliss, radiance, intellect, and voidness.

The passage repeatedly pairs voidness with intellect, radiance, bliss, and consciousness, and states that their inseparable union is the Dharma-Kaya state of Perfect Enlightenment.
read in the book →
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 5457-5591 confidence: medium

A state of lucidity comes after death; if instruction succeeds then Mother-Reality and Offspring-Reality meet, karma cannot control, and the Clear Light dispels karma like sun rays dispelling darkness.

The passage names Mother-Reality and Offspring-Reality and says their meeting makes karma unable to control the deceased.
read in the book →
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 5741-5869 confidence: medium

The Wisdom of the Dharma-Dhatu, blue, shining, transparent, glorious, and dazzling, shoots from the heart of Vairochana as Father-Mother and strikes the addressee.

The passage contrasts the dazzling blue wisdom light with the dull white deva light and instructs the deceased to avoid the latter and trust the former.
read in the book →
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 5872-5993 confidence: medium

The aggregate of consciousness in its pure form, Mirror-like Wisdom, shines as a bright radiant white light from the heart of Vajra-Sattva, the Father-Mother, while a dull smoke-coloured light from Hell shines alongside it.

The text contrasts the bright white light of Wisdom with a dull smoke-coloured light from Hell and warns the deceased not to fear the former or prefer the latter.
read in the book →
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 6264-6384 confidence: medium

The deceased is told to take refuge in the rays of Amitabha's grace, not flee them, and not be attracted to the dull red Preta-loka light, which leads to the World of Unhappy Spirits and suffering from hunger and thirst.

The bright red light of Amitabha is contrasted with the dull red Preta-loka light, and the Fifth Day also includes a competing Asura-loka light produced by jealousy.
read in the book →
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 6386-6506 confidence: high

A dull green light from the Asura-loka, produced by jealousy, comes side by side with the Wisdom Rays and shines upon the deceased.

Two green lights appear side by side: a dazzling light of All-Performing Wisdom and a dull Asura-loka light caused by jealousy, with opposed outcomes.
read in the book →
The Tibetan Book of the Dead YOGA 213 / TANTRICISM 315 / TANTRICISM 217 / TANTRICISM 219; lines 11627-11697 confidence: medium

The visions diminish in glory as Peaceful Deities of the Heart-centre and Throat-centre merge into Wrathful Deities of the Brain-centre.

Peaceful Deities merge into Wrathful Deities, and both Peaceful and Wrathful Deities are later said to merge into or be contained in Vajra-Sattva.
read in the book →

celtic

Cuchulain of Muirthemne FERGUS'S THREE BLOWS 265 / THEENDOFTHEWAR 267 / THE TWO BULLS / THE TWO SWINEHERDS 269; lines 11248-11326 confidence: high

Friuch disputes the claim that Ochall's herd has greater power and says he will enchant the other's swine so that they will not grow fat despite eating mast.

The passage repeatedly presents a pair: two rival swineherds of equal power, two ravens quarrelling, and two water beasts fighting.
read in the book →
Cuchulain of Muirthemne THE FIGHT WITH FERDIAD 231 / THESECONDDAY 233 / THE THIRD DAY 235 / LAEG'S TAUNTS 237; lines 9949-10028 confidence: medium

At the ford, the two champions are praised as paired supports of Gaelic courage and are said to have been brought to fight through the stirring up and meddling of Aileli and Maeve.

The passage emphasizes two great champions, described as paired supports of Gaelic courage, brought to fight one another.
read in the book →
Cuchulain of Muirthemne THE GREAT BATTLE 263 / FERGUS'S THREE BLOWS 265 / THEENDOFTHEWAR 267 / THE TWO BULLS; lines 11217-11245 confidence: medium

The passage opens as the story of two bulls, named the Brown of Cuailgne and the White-horned of Cruachan Ai.

The passage repeatedly organizes figures and places in pairs: two bulls, two Sidhe kings, two swineherds, and the territories of Munster and Connaught; friendship gives way to opposition.
read in the book →
Cuchulain of Muirthemne THE MEETING OF THE BULLS 273 / DEATH OF THE BROWN BULL 275 / THE ONLY JEALOUSY OF EMER / THETWOBIRDS 277; lines 11559-11645 confidence: high

Cuchulain lies down in vexation with his head against a rock, sleep comes on him, and he sees two women approaching, one with a green cloak and the other with a five-folded crimson cloak.

After sleep comes on Cuchulain, two women approach, smile, and strike him with rods in turn until he is nearly dead.
read in the book →
Cuchulain of Muirthemne THE MEETING OF THE BULLS 273 / DEATH OF THE BROWN BULL 275 / THE ONLY JEALOUSY OF EMER / THETWOBIRDS 277; lines 11559-11645 confidence: medium

Two birds come on the lake, “linked together with a chain of red gold,” singing soft music that nearly puts the gathering to sleep.

The passage presents two linked birds followed by two women in Cuchulain's sleep; both paired figures are connected with sleep or incapacitation.
read in the book →
Cuchulain of Muirthemne THE TWO BULLS / THE TWO SWINEHERDS 269 / THE TWO CHAMPIONS 271 / THE MEETING OF THE BULLS 273; lines 11413-11500 confidence: high

The Brown Bull enters Connaught, bellows three times, and the White-horned bull hears the bellowing and sets out toward it.

The passage centers on two named bulls whose opposition draws public attention, produces violent combat, kills an observer, and ends with one bull carrying the remains of the other.
read in the book →
Cuchulain of Muirthemne THEENDOFTHEWAR 267 / THE TWO BULLS / THE TWO SWINEHERDS 269 / THE TWO CHAMPIONS 271; lines 11329-11410 confidence: high

The two champions are seen no more, are known as the two swineherds, and for two years appear as shadows threatening one another, frightening many people to death.

The two champions are identified as the two swineherds and continue their rivalry through shadow and eel forms, eventually leading toward the two bulls.
read in the book →
Cuchulain of Muirthemne THEENDOFTHEWAR 267 / THE TWO BULLS / THE TWO SWINEHERDS 269 / THE TWO CHAMPIONS 271; lines 11329-11410 confidence: high

Bodb asks whether any Connaught man will fight his champion Rinn; Rinn has a great name but unknown origin, and a strange champion from Connaught accepts.

A duel between Rinn and a strange Connaught champion lasts three days and three nights, after which armies and regional troops join and kings are killed.
read in the book →
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 8635-8734 confidence: medium

The battle lasts from evening to morning; the Tuatha de Danaan lose ten hundred, ten score, and ten men. Bodb Dearg, Midhir, and Fionnbhar ask Lir for advice; Lir advises carrying away the dead and making a wall of fire and a wall of water. The Men of Dea raise a heap of stones and remove the dead.

Lir advises making a wall of fire on one side and a wall of water on the other side after the battle.
read in the book →
Gods and Fighting Men CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE; lines 8839-8920 confidence: high

“a dark Druid mist rose up that hid the road”; after it clears, the party sees a light-roofed house at a ford, with a lawn, two wells, and iron and copper vessels.

Two wells with different vessels produce opposite effects: the copper-vessel drink tastes sweet then causes deadly symptoms, while the iron-vessel drink is bitter and restores Finn.
read in the book →
Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3700-3784 confidence: medium

Eochaid attacks Bri Leith and besieges it for nine years; his people dig through the hill. Midhir sends sixty beautiful women with Etain’s appearance; Eochaid first chooses Esa, then recognizes Etain when she calls and takes her home to Teamhair.

Midhir sends sixty women with Etain’s appearance and tells Eochaid to choose; Eochaid first chooses Esa, then recognizes Etain when she calls.
read in the book →
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

Manannan says Bran sees a clear sea and waves, while Manannan sees a flowered plain, red flowers, sea-horses, and a wood with acorns, blossom, fruit, and golden leaves beneath the boat.

Manannan says Bran thinks he is rowing over the clear sea, while Manannan sees a flowery plain, red flowers, and woods beneath the boat.
read in the book →
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 5603-5665 confidence: medium

Lairgnen, king of Connacht, is husband of Deoch; their union is identified as the Man from the North and Woman from the South previously spoken of by Aoife.

The marriage of Lairgnen and Deoch is identified as the coming together of the Man from the North and the Woman from the South that Aoife had spoken of.
read in the book →
Gods and Fighting Men GODS AND FIGHTING MEN. / PART ONE: THE GODS. / BOOK ONE: THE COMING OF THE TUATHA DE DANAAN. / CHAPTER I. THE FIGHT WITH THE FIRBOLGS; lines 647-745 confidence: medium

Brigit is linked with poetry, healing, and smithwork; she first made the whistle for night-calling; her face has ugly and comely sides, and her name is explained as a fiery arrow.

Brigit is described as having one ugly side of the face and one very comely side, alongside multiple functions in poetry, healing, and smithwork.
read in the book →
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: high

Old writers assign some energies to the sun and others to lunar influence; lunar influence belongs to communal thought and emotion, solar influence to disciplined individual or kingly mind; the speaker imagines sun and moon married, exchanging gold and silver cups and joining in mystical embrace.

The passage distinguishes lunar community-made thought and emotion from solar disciplined individual or kingly mind, and later contrasts lunar outwardness with solar fullness.
read in the book →
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 5291-5377 confidence: medium

The narrator says the bull contest has a deeper mythological meaning: the Brown Bull is called a Celtic counterpart of Indra, the Connacht host is read as Night, Cuchulain as solar hero, and the bull is captured for a season.

The narrator interprets the Connacht host as the onset of Night, Cuchulain as a solar defender, and the bull’s capture as temporary or seasonal.
read in the book →
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

Keelta represents the finest traits of paganism and Patrick those of Christianity; the two epochs are described as harmonizing rather than standing in violent antagonism.

The passage explicitly contrasts pagan and Christian epochs but says their finest traits harmonize and supplement each other.
read in the book →
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 8503-8609 confidence: medium

The Island of the Black and the White Sheep has a brazen palisade, black sheep on one side, white sheep on the other, and a big man who changes each sheep’s color by moving it among the opposite flock.

A brazen palisade divides black sheep from white sheep, and crossing the boundary changes sheep and Maeldūn’s white wand to the side’s color.
read in the book →
Myths & Legends of the Celtic Race CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY; lines 9004-9113 confidence: high

The system posits God and Cythrawl as primary existences: God tends toward life, Cythrawl toward destruction and nothingness; Cythrawl is realized in Annwn, rendered Abyss or Chaos, and the beginning has only God and Annwn.

The system places God and Cythrawl as primary existences, one tending toward life and the other toward destruction and nothingness.
read in the book →
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 9869-9962 confidence: high

Bran the Blessed is king at Harlech with Manawyddan, Branwen, Nissyen, and Evnissyen; Nissyen is described as a peacemaker, Evnissyen as a maker of contention and strife.

Nissyen and Evnissyen are paired as sons of the same parents and are described with opposed dispositions toward peace and strife.
read in the book →
Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 2004-2088 confidence: medium

Caesar identifies a notable Gallic deity with Dis or Pluto, god of the Underworld inhabited by the dead; from him all Gauls claimed descent and began the day with nightfall.

The Gauls' claimed descent from the Underworld god is linked to beginning the day with the oncoming of night.
read in the book →
Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 2004-2088 confidence: medium

D’Arbois de Jubainville groups the Underworld deity with Æsus, Teutates, Taranus, Balor, and the Fomorians as powers of darkness, death, and evil, interpreting Celtic mythology as a solar myth of Day and Night conflict.

D’Arbois de Jubainville is reported as interpreting Celtic mythology as a solar myth involving eternal conflict between Day and Night, and Lugh's light is set against Fomorian and Balor-linked darkness.
read in the book →
Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 2004-2088 confidence: high

Lugh or Lugus appears in Gaul and Ireland as the God of Light, leaves place-name traces, has solar attributes in an Irish saga, and is also linked to the Underworld and Powers of Darkness through his mother Ethlinn, daughter of Balor.

Lugh is described both as God of Light with solar attributes and as a god of the Underworld through his mother Ethlinn, daughter of Balor.
read in the book →
Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12267-12403 confidence: medium

The Celtic and Cymric cosmogonies are indexed; in the Cymric cosmogony, God and Cythrawl stand for life and destruction.

The cosmogony entry states that God and Cythrawl stand for life and destruction in the Cymric account.
read in the book →
Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12405-12548 confidence: high

Cymric and Cythrawl entries: Cymric cosmogony includes God and Cythrawl; they are primary existences standing for life and destruction; Cythrawl is realized in Annwn, the Abyss or Chaos.

Cymric cosmogony is summarized as God and Cythrawl, two primary existences standing for life and destruction, with Cythrawl realized in Annwn, the Abyss or Chaos.
read in the book →
Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 12916-13115 confidence: medium

The Fomorians are described as misshapen and violent, representing powers of evil; they fight Partholanians, Nemedians, and Danaans and tyrannize Ireland.

The Fomorians are described as representing powers of evil and fighting the Partholanians, Nemedians, and Danaans.
read in the book →
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: high

God and Cythrawl are listed as two primary existences in Cymric cosmogony, standing for life and destruction; the ineffable Name of God is pronounced and the Manred formed.

God and Cythrawl are indexed as two primary existences in Cymric cosmogony, standing for life and destruction.
read in the book →
Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13298-13499 confidence: high

Ireland is associated with holy wells, New Grange tumulus and carvings, invasions, and the post-Milesian division into spiritual Ireland of the Danaans and earthly Ireland of the Milesians.

The Ireland entry states that after the Children of Miled enter sovereignty, there are two Irelands: spiritual, occupied by the Danaans, and earthly, occupied by the Milesians.
read in the book →
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 Fomorians are described as powers of darkness and evil, while the People of Dana are described as representatives of Light and Knowledge.
read in the book →
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 2519-2607 confidence: high

The Firbolgs send Sreng and the People of Dana send Bres; they examine each other's weapons, with Danaan spears light and sharp-pointed and Firbolg spears heavy and blunt. The passage says this contrasts science with brute force and recalls the Olympians and Titans.

The passage explicitly interprets the contrast between light, sharp Danaan spears and heavy, blunt Firbolg spears as a contrast of science with brute force; the Danaans also win by magical and healing arts.
read in the book →
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 2886-2985 confidence: high

The Fomorians are routed; Lugh is enthroned in place of Nuada; the passage calls the myth “the victory of the solar hero over the powers of darkness and brute force.”

After Balor’s death and the Fomorian rout, the passage describes the episode as the victory of a solar hero over darkness and brute force.
read in the book →
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

The quoted explanation says that one stroke or one hour can transfer the dead at midnight, and that night and winter lower the barriers between Death and Life; the same law lets Ith see Ireland from Bregon’s tower in the Land of the Dead.

The quoted explanation states that night and winter lower the barriers between the regions of Death and Life, enabling the rapid voyage of the dead and Ith’s sighting of Ireland from the Land of the Dead.
read in the book →
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 3392-3464 confidence: high

The narrator says myths are symbols and interprets the Danaans as Celtic reverence for science, poetry, artistic skill, and earlier divinity of powers of Light.

The narrator interprets the Danaans as powers of Light and as reverence for science, poetry, and skill, while reading their conflicts with Firbolgs and Fomorians as struggles against ignorance and moral darkness.
read in the book →
Popular Tales of the West Highlands, Volume 1 XC INTRODUCTION. / INTRODUCTION. XC1 / XC11 INTRODUCTION. / INTRODUCTION. XC111; lines 3757-3795 confidence: medium

Fin MacCoul was a “God in Ireland” and a “rawhead and bloody bones” in the Scottish lowlands.

Fin MacCoul is described as a god in Ireland but a “rawhead and bloody bones” in the Scottish lowlands.
read in the book →
Popular Tales of the West Highlands, Volume 2 AN DA CHIOBAIR. / THE TWO SHEPHERDS. 97 / THE TWO SHEPHERDS. 99 / THE TWO SHEPHERDS. 101; lines 2738-2783 confidence: medium

Coluinn gun Cheann, the Headless Trunk, is introduced as a celebrated Bauchkan that favoured the Macdonals of Morar and was frequently seen around Morar House.

Coluinn gun Cheann favours and protects the Macdonals of Morar while being hostile to the neighbourhood and killing solitary men.
read in the book →
Popular Tales of the West Highlands, Volume 2 THE TWO SHEPHERDS. 103 / THE TWO SHEPHERDS. 105 / THE TWO SHEPHERDS. 107 / THE TWO SHEPHERDS. 109; lines 3232-3288 confidence: medium

The collector says these tales illustrate a popular creed about spirits; he lists beings such as bocan, bodach, fuath, and gruagach, describes them as close to mortal men, and says the tales mix natural and supernatural elements.

The collector says this class of tales illustrates spirits near mortal men and that such tales partake of both the natural and the supernatural.
read in the book →
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

Introductory note: the same being appears tamed, still supernatural and extraordinarily strong, attached to a family, and a regular brownie.

The bauchan is described as attached to a family and as alternately aiding, opposing, fighting, teasing, and helping Callum.
read in the book →
The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4142-4225 confidence: medium

Morvran son of Tegid is not struck at Camlan because of his ugliness; others think him an auxiliary devil, and he has hair like a stag.

Morvran and Sandde are paired by contrast: one is spared because he is thought devil-like due to ugliness, the other because he is thought angel-like due to beauty.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2072-2138 confidence: high

Peredur reaches a valley with a river; black and white sheep are on opposite sides, and when one side bleats, a sheep crosses and changes color.

Black and white sheep stand on opposite sides of the river and change to the other color when crossing.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2072-2138 confidence: high

A tall tree stands by the river, “one half of which was in flames from the root to the top, and the other half was green and in full leaf.”

A single tree is split between one half in flames and one half green and fully leafed.
read in the book →
The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6524-6601 confidence: high

Nissyen is described as gentle and peace-making among kindred; Evnissyen is described as causing strife between brothers when they are at peace.

Nissyen and Evnissyen are paired as maternal half-brothers with opposed effects on family relations: one reconciles kindred, while the other provokes strife.
read in the book →
The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5542-5639 confidence: high

A black-and-white troop approaches; one knight rides into the ford and splashes Arthur, the consecrated Bishop, and counsellors; a youth strikes the horse with a sheathed sword and rebukes the rider.

The passage repeatedly marks troops by white and black contrast: an initial troop divided by white and black, a white Norwegian troop with black accents, and a black Danish troop with white accents.
read in the book →
The Mythology of the British Islands APPENDIX 419 / INDEX 425 / CHAPTER I / CHAPTER II; lines 626-707 confidence: high

The passage describes the paradox of deaths of Immortals, says most figures of the Gaelic or British pantheon have a recorded demise, usually in battles between divinities of darkness and light, and notes that deaths in earlier cycles do not prevent appearances in later ones.

The passage says immortal figures usually fell in battles between divinities of darkness and light.
read in the book →
The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1562-1649 confidence: high

The passage says there is 'warfare in the Gaelic spiritual world between two superhuman hosts' and compares this with Olympians/Giants, Æsir/Jötuns, and Devas/Asuras.

The passage presents a war between two superhuman hosts, one associated with day, light, life, fertility, wisdom, and good, the other with night, darkness, death, barrenness, and evil.
read in the book →
The Mythology of the British Islands CHAPTER V / THE GODS OF THE GAELS / CHAPTER VI / THE GODS ARRIVE; lines 2227-2318 confidence: medium

The passage describes the earlier peoples as pre-Aryan rather than gods, viewed by the Gaels with fear as semi-divine or half-diabolical, linked with magical rites in hill forts, storms, mountain mists, and names of darkness or night.

The Gaels are described as children of light and the earlier inhabitants as children of the dark, with multiple darkness or night names cited.
read in the book →
The Mythology of the British Islands CHAPTER V / THE GODS OF THE GAELS / CHAPTER VI / THE GODS ARRIVE; lines 2227-2318 confidence: medium

The passage connects the Fir Domnann with the Fomors through Domnu, names Indech as a son of Domnu, frames battle between children of Danu and children of Domnu, and compares this with later heroic-cycle conflicts.

The passage presents an eternal battle between gods, children of Danu, and giants, children of Domnu.
read in the book →
The Mythology of the British Islands CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS / CHAPTER IX; lines 3421-3519 confidence: medium

The Fomors choose Ruadan, son of Bress and Brigit and half-giant and half-god, to spy in disguise; he sees Goibniu, Luchtainé, and Credné making lance parts at the forge.

Ruadan is described as half-giant and half-god and uses disguise to infiltrate the Tuatha Dé Danann side.
read in the book →
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: high

In Manannán’s song, Bran’s clear sea and waves are, to Manannán, a flowery or happy plain with red-headed flowers, honey rivers, yellow and azure land, and a non-rough surface.

Manannán’s song contrasts Bran’s perception of sea, waves, and salmon with Manannán’s perception of flowery plains, honey rivers, livestock, steeds, and woods; the narrator explicitly connects this to a doctrine of diverse forms being essentially the same.
read in the book →
The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 10003-10095 confidence: medium

One Gwynhwyvar is daughter of Gwyrthur ap Greidawl; Gwyrthur fought Gwyn son of Nudd for Creudylad, and the passage says the same light-darkness strife for a symbolic damsel reappears in the Arthurian cycle.

The passage explicitly frames the recurring contest as an eternal strife between powers of light and darkness for a symbolical damsel and connects it with day/dark, summer/winter, spring, or grain interpretations.
read in the book →
The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9556-9644 confidence: medium

Professor Rhys’s explanation distinguishes a divine Arthur, connected with Mercurius Artaius, from a human Arthur who held the military post of Count of Britain.

The passage reports an explanation in which a divine Arthur and a human military Arthur are accidentally confused into a composite, half-real, half-mythical figure.
read in the book →
The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9752-9841 confidence: high

The passage says the Mabinogi figures Math, Lleu, Dylan, Arianrod, and Gwydion vanish from later prominence, but the essence of the birth-of-the-sun-god myth remains: Gwydion fathered twin sons by his sister Arianrod, wife of Nwyvre—Lleu, a god of light, and Dylan, a god of darkness.

Gwydion and Arianrod’s twin sons are explicitly distinguished as Lleu, a god of light, and Dylan, a god of darkness; the same pattern is said to be reworked in Gwalchmei and Medrawt.
read in the book →
The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9932-10001 confidence: high

The passage lists a heavenly god of battles worshipped on high places, a gentler deity friendly to humans named Gwydion and Arthur, and a long-armed sharp-speared sun-god named Lleu, Gwalchmei, Mabon, Owain, or Peredur, usually with a brother representing darkness.

The passage describes a long-armed, sharp-speared sun-god aided in a culture-god’s work and usually found with a brother representing darkness.
read in the book →
The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7683-7759 confidence: high

The two families are said to be in opposition; their struggles seem to symbolize heaven, light, and life against sea, darkness, and death, like the Gaelic Tuatha Dé Danann and Fomors battles.

The passage explicitly describes the opposed divine families as symbolizing conflict between these paired domains.
read in the book →
The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7898-7985 confidence: high

Arianrod, whose name is glossed as Silver Circle, is sister and wife of Gwydion; from this connection Dylan and Lleu are born at one birth and are considered twin powers of darkness and light.

Dylan and Lleu are born at one birth and are explicitly said to represent twin powers of darkness and light.
read in the book →
The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 8086-8191 confidence: high

Penardun, a goddess and daughter of Dôn, is married to the sea-god Llyr; the passage compares this with Gaelic intermarriages between Tuatha Dé Danann and Fomors and calls it a tie between sky gods and sea gods.

Penardun, daughter of Dôn, is married to the sea-god Llyr, and the passage states this creates a slender tie between gods of the sky and gods of the sea.
read in the book →
The Mythology of the British Islands CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII / CHAPTER XIX; lines 9236-9335 confidence: medium

The narrator states that the powers of light had victory and increased mastery over the dominion of darkness, with later survivors of the families of Llyr and Pwyll becoming Arthur's vassals.

The narrator states that the powers of light had victory and increased mastery over the dominion of darkness.
read in the book →
The Mythology of the British Islands CHAPTER XVIII / CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS; lines 9338-9441 confidence: high

Gwydion son of Dôn assails Caer Sidi/Hades, is caught by Pwyll and Pryderi, suffers long imprisonment, and his suffering is said to make him a bard; the passage compares this to traditions about Cader Idris and the Black Stone of Arddu producing inspiration or madness.

The chapter frames the conflict as powers of light struggling with powers of darkness, and the battle ends with the power of the dark gods broken.
read in the book →
The Mythology of the British Islands CHAPTER XVIII / CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS; lines 9443-9553 confidence: high

Mâth grants peace, but the army of the sons of Dôn follows and harasses the retreating host; Pryderi asks that Gwydion fight him in single combat.

After battles and harassment, Pryderi challenges Gwydion to single combat; the passage says the champions of light and darkness meet face to face.
read in the book →
The Mythology of the British Islands CHAPTER XVIII / CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS; lines 9443-9553 confidence: medium

Gwydion agrees; “the champions of light and darkness met face to face,” and Pryderi falls before Gwydion's strength and magic; the passage gives Pryderi's burial place and notes another grave tradition.

The narrator calls the outcome a decisive victory over Hades and its kings and links it to the preceding light/darkness combat.
read in the book →
The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11049-11117 confidence: medium

Pelles/Pelleas is associated with King Pellean or Pellam, his son and also Keeper of the Grail, identified with Pryderi; Pellam is defeated by Balin, identified as the Gallo-British sun-god Belinus.

Pellam/Pryderi is said to be defeated by Balin, whom the passage identifies as Belinus, a sun-god; the passage frames the defeated figure in contrast to gods of light.
read in the book →
The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11119-11199 confidence: high

“the birth of the sun-god; the struggle between light and darkness; and the raiding of the underworld”

The passage explicitly lists the struggle between light and darkness as a principal Celtic motif.
read in the book →
The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11201-11272 confidence: high

The passage describes an Arthurian retelling of the Mabinogi of Mâth’s sun-god origin story, maps figures such as Gwydion/Arthur, Lleu/Gawain, Dylan/Mordred, Merlin/Mâth, and identifies several conflicts as versions of a light-dark struggle.

The passage explicitly calls several Arthurian conflicts versions of the struggle between light and darkness.
read in the book →
The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11274-11493 confidence: medium

The passage says Gwalchmei, successor of Lleu Llaw Gyffes, and Peredur Paladrhir, Spearman with the Long Shaft, may claim equal honours. The Grail, once the chief treasure of Hades, is achieved by a later figure taking the place of Lleu and Lugh as a long-armed solar deity victorious against the Powers of Darkness.

The passage says the Grail achiever later takes the place of Lleu and Lugh as a long-armed solar deity victorious in strife against the Powers of Darkness.
read in the book →
The Mythology of the British Islands CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS / CHAPTER XXV; lines 12450-12539 confidence: medium

Celtic state worship is said to center on four days: Beltaine, Midsummer Day, the Feast of Lugh, and Samhain, marking the sun’s rise, triumph, turning point, and decline into winter and darkness.

At Samhain the sun is described as losing power and falling for half a year under winter and darkness.
read in the book →
The Mythology of the British Islands CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS / CHAPTER XXV; lines 12541-12632 confidence: medium

The Tuatha Dé Danann and Gaelic men first set foot on Irish soil on Beltaine; Fomors oppressed Nemed’s people at Samhain; gods of light and life conquered demons at Moytura at Samhain; Danu’s people took Ireland from the Fir Bolgs at Midsummer.

The passage contrasts Fomors/demons with a later race of gods of light and life who conquer them at the Battle of Moytura on Samhain.
read in the book →
The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13704-13835 confidence: medium

The index lists the Red Dragon of Britain, the White Dragon of the Saxons, and a lake called “Dragon-mouth.”

The index contrasts the Red Dragon of Britain with the White Dragon of the Saxons.
read in the book →
The Mythology of the British Islands THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII; lines 8864-8961 confidence: high

Nissyen is described as a lover of peace, Evnissyen as a maker of strife; angered that he was not consulted about Branwen’s marriage, Evnissyen mutilates Matholwch’s horses.

Nissyen is described as reconciling angry family members, while Evnissyen is described as creating strife and acts against the marriage alliance.
read in the book →
The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11931-12016 confidence: high

Brennius, identified as Brân, disputes the kingdom with Belinus; the passage interprets them as twin brothers Darkness and Light, with Brân as death/underworld and Belinus as sun/health, and proposes alternation as night/day and winter/summer symbolism.

The passage explicitly calls the Brân/Belinus conflict a version of an ancient myth of twin brothers, Darkness and Light, and assigns them contrasting divine domains.
read in the book →
The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11931-12016 confidence: medium

Brennius, identified as Brân, disputes the kingdom with Belinus; the passage interprets them as twin brothers Darkness and Light, with Brân as death/underworld and Belinus as sun/health, and proposes alternation as night/day and winter/summer symbolism.

The passage says the lost original myth probably had the brothers alternately conquer and be conquered as a symbol of night/day and winter/summer alternation.
read in the book →
The Mythology of the British Islands XX. THE VICTORIES OF LIGHT OVER DARKNESS 305 / XXII. THE TREASURES OF BRITAIN 336 / XXIV. THE DECLINE AND FALL OF THE GODS 371 / SURVIVALS OF THE CELTIC PAGANISM; lines 226-242 confidence: medium

"XX. THE VICTORIES OF LIGHT OVER DARKNESS 305"

The chapter title explicitly names "The Victories of Light Over Darkness."
read in the book →

native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION / THE STORY OF THE FLOOD; lines 845-975 confidence: medium

Seeurhuh/Ee-ee-toy makes a man, gives him bow and arrows, wild-cat skin arm protection, pierced ears, and turquoise-like ear-rings from quah-wool leaves; the man is called the most beautiful yet made.

Ee-ee-toy creates a man, prepares survival technology, and seeks greater fame, while Juhwerta Mahkai is described as stronger but generous toward him.
read in the book →
Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE TRADITIONS OF THE PIMAS / THE STORY OF THE CREATION / JUHWERTA MAHKAI'S SONG OF CREATION / NOTES ON STORY OF CREATION; lines 793-842 confidence: uncertain

Eeeetoy appears from the north, is described as self-existent and powerful, claims greater age, and gets much of the world's work and government from Juhwertamahkai.

An informant is reported as treating Eeeetoy and Juhwertamahkai as two names for the same being, despite the note also describing them as interacting figures.
read in the book →
Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 839-937 confidence: high

“daylight was staked against darkness as a perpetual future condition.”

The moccasin game stakes daylight against darkness as a perpetual future condition, and the result establishes daytime and nighttime behavior.
read in the book →
Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 2091-2202 confidence: high

In the first daylight version, Owl and Bear want darkness, while the people ask why it should always be night and decide to act against those withholding daylight.

Owl and Bear want darkness or continual night, while Coyote and the people sing or dance for daylight; daylight is won and becomes present.
read in the book →
Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3854-3954 confidence: medium

Pot is a woman and Sack a man; Pot breaks after jumping over a sheer cliff, while Sack lands safely and repairs her.

Pot and Sack are woman and man with contrasting vulnerabilities: Pot breaks at the cliff but survives fire, while Sack survives the cliff but burns; each repairs or rescues the other.
read in the book →
The Mountain Chant: A Navajo Ceremony ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE.; lines 3590-3759 confidence: medium

The translation and free translation identify the Holy Young Man and Holy Young Woman with the great plumed arrow, a sacred implement, and a treasure or charm by means of which the figure is holy or supernatural.

The songs present the Holy Young Man and Holy Young Woman in parallel stanzas, each with sacred implements, treasure, and adorned plumed arrows.
read in the book →
The Mountain Chant: A Navajo Ceremony ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE.; lines 3590-3759 confidence: high

The free translation gives a voice above as the voice of thunder within the dark cloud and a voice below as the voice of the grasshopper among the plants; both sound again and again.

The Thunder songs pair a voice above, thunder within a dark cloud, with a voice below, grasshopper among plants, and repeat the sounding of both voices.
read in the book →
The Mountain Chant: A Navajo Ceremony ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE.; lines 3761-3919 confidence: medium

The commentary says the black mountain pertains to the male and the blue to the female; it also reports that Tsilké-¢igìni said that whoever learns their songs will thereafter be their child, while noting that fuller explanation remains undiscovered.

The explanatory notes state that the black mountain pertains to the male and the blue to the female, and that the colors indicate mountains north and south of the prophet's path.
read in the book →
The Mountain Chant: A Navajo Ceremony ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE.; lines 4057-4122 confidence: medium

The translation note glosses the refrain as hanging like a curtain or festoon, specifically the white curtain of dawn; it identifies Daylight Boy as the Navajo dawn god and Daylight Girl as the dawn goddess, and explains the land/place of dawn and land of yellow light.

Daylight Boy and Daylight Girl are identified as dawn god and dawn goddess, and both appear in parallel daylight-song sequences.
read in the book →
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

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.

Two couriers are prepared together and sent north and south respectively.
read in the book →
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.
read in the book →
The Mountain Chant: A Navajo Ceremony THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE. / OTHER SONGS AND EXTRACTS.; lines 4125-4283 confidence: medium

Rising Sun Dance song: from where the sun rises, Holy Young Man, the great plumed arrow, swallowing and gradual emergence, and the satisfied sun; from where it sets, Holy Young Woman, cliff-rose arrow, and the moon.

The Rising Sun Dance song sets Holy Young Man with sunrise, arrow, and sun, and Holy Young Woman with sunset, arrow, and moon.
read in the book →
The Pima Indians FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY / COYOTE; lines 11500-11615 confidence: high

The brothers settle between Pima and Mohave territory near the mouth of the Grand Canyon, build an east-facing house as Pima custom, and after repeated deferment Sandy takes the south side while Yellow takes the north.

The house, fireplace, and gathering practice are divided into south and north sides, with different outcomes for each side.
read in the book →
The Pima Indians SOPHIOIX)GY / COYOTE / CHILDREN OF CLOUD / SKULL AND HIS MAGIC; lines 12073-12099 confidence: medium

A pretty girl rejects suitors' game presents, then chooses a husband who is "a man by night and a skull by day"; neighbors and kinsmen laugh at the marriage.

Skull is described as a man by night and a skull by day.
read in the book →
The Pima Indians THE NAUGHTY GRANDCHILDREN / OOTOTB / CHILDREN OF CLOUD / SKULL AND HIS MAGIC; lines 12489-12503 confidence: high

In “Skull and His Magic,” Skull is man by night and Skull by day, and marries a maiden who had refused other suitors.

Skull is described as man by night and Skull by day.
read in the book →
The Pima Indians THK PIMA INDIANS / FUNERAL RITES / MOURNING / GENTE8; lines 9734-9757 confidence: medium

The first three gentes are called Vulture or Red People, the last two Coyote or White People, and they are also described as Red Ants and White Ants.

The gentes are divided into Red/Vulture/Red Ant and White/Coyote/White Ant groups.
read in the book →
The Sia A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133; lines 6849-6945 confidence: high

The doctress carries the infant while pressing an ear of corn to its breast; the mother carries a companion ear. The text states, “everything associated with life must have its dual” and “corn is life itself.”

The passage explicitly states that everything associated with life must have its dual and describes two companion ears of corn linked to the infant and mother.
read in the book →
The Sia A STUDY OF SIOTJAN CULTS. / JAMES OWEN DORSEY. / CONTENTS. / CONTENTS, 355; lines 18064-18292 confidence: low

Headings include “subaquatic and subterranean powers,” “The mystery dance,” “thunder-beings,” “The armor gods,” “The war prophet,” “The spirits of the mystery sacks,” “the Moving deity,” “the Stone god or Lingam,” and “The sun and moon.”

The contents list sun and moon, day and night, and good and bad ghosts.
read in the book →
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.
read in the book →
The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2618-2697 confidence: medium

The circle is entered at the southeast; Ma'asewe goes left with half the people, 0yuuyew6 goes right with the rest, and Po'shaiyanne closes the opening while standing outside.

The passage divides the people into left and right groups for the circle, divides women's feast labor between two houses, contrasts two feast tables, and has Po'shaiyanne state that he and the ti'amoni are both ti'amoni and as brothers.
read in the book →
The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 886-959 confidence: medium

Two mothers in the north, one elder and larger and one with better mind and heart, enter the chita and decide to make light so the people may see.

The two mothers are sisters; one is elder and larger, while the other has the better mind and heart and later displays wisdom that displeases the elder.
read in the book →
The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 961-1053 confidence: medium

The elder sister admits that the younger sister is greater that day because she knew where the bird was and could summon it.

The passage centers on an elder and younger sister who alternate visits and tests; the elder acknowledges being first or larger while recognizing the younger sister's wisdom.
read in the book →
The Sia CHAPTER IV. / X3IWERE AND WINNEBAGO CULTS. / THE SUN A WAKANTA. / THE WINDS AS WAKANTAS.; lines 22126-22139 confidence: medium

“Tatce, or Wind, was one of the seven great gods”; another Iowa made offerings to the South Wind, a beneficent Wakanta, while the North-east Wind was maleficent.

The South Wind is described as beneficent, while the North-east Wind is described as maleficent, both within a section on winds as Wakantas.
read in the book →
The Sia DOR8BY.1 OTHER OMAHA AND PONKA TERMS. 367 / OTHER OMAHA AND PONKA TERMS. / SIGNIFICANCE OF PERSONAL NAMES AND KINSHIP TERMS. / MYTH AND LEGEND DISTINGUISHED FROM THE SUPERHUMAN.; lines 18983-19078 confidence: medium

The passage links certain myths with nikie personal names; the example Four Peaks is connected with the myth of Haxige and prayers for gathering sweat-bath stones, where each stone is invoked as a venerable man and the Four Peaks and two superior deities are mentioned.

The passage identifies two superior deities or chief mysterious ones as Wakanda above and Wakanda in the ground.
read in the book →
The Sia INTRODUCTION. / BABTER. / THE ORACLE. / COSMOOONY.; lines 815-883 confidence: medium

The creator sits near the lines and sings; the parcels shake like rattles, two women emerge from them, and then people, animals, birds, and animate beings appear as the singing continues.

Two women emerge from paired parcels and are identified as mothers of Indians and other nations.
read in the book →
The Sia MAMMALS. / BIRDS. / SKETCH. / THE ESKIMO.; lines 8406-8498 confidence: medium

The name Sft hi' nl myut is derived from a word for sun and a people/dwelling suffix, glossed as people of the sun or sunny side because the sun shines on them first; they go to seashore and islands for seals and food.

Two subdivisions are explicitly contrasted through names glossed as people of the sun or light and people of the shade or shadow.
read in the book →
The Sia PEAYBE FOE SICK INFANT. / CHILDBIRTH. / RITES WITH CHILDBIRTH. 133 / MORTUARY BELIEFS AND CUSTOMS.; lines 7022-7100 confidence: medium

The Sia learn that the future home has vast fields, pastures, mountains, clear lakes and rivers, and flourishing grain fields; the dead sleep by day, work at night, the moon is father to the dead, the sun father to the living, and the departed world is below in the first world inhabited by the Sia.

The passage contrasts the moon as father of the dead with the sun as father of the living and distinguishes the dead's nighttime work from daytime rest.
read in the book →
The Sia PORTION OP A RAIN SONG OF THE HISTIAN CHAI'AN (KNIFE SOCIETY). / A RAIN SONG OF THE QUEE'EANNA CHAI'AN. / PEAYBE FOE SICK INFANT. / CHILDBIRTH.; lines 6495-6546 confidence: medium

The woman holds shell mixture in her right hand, breathes four times on it for the expected child to have a good heart and walk one straight road, and gives it to the messenger for the ho'naaite; when used with the dead, meal or shell mixture is held in the left hand; shell mixture is the ho'naaite’s only compensation.

The passage contrasts holding shell mixture in the right hand for the childbirth rite with holding meal or shell mixture in the left hand when connected with the dead.
read in the book →
The Sia PRATER TO WAKANDA. / ACCESSORIES OF PRAYER. / OMAHA AMD KANSA EXPRESSIONS ABOUT WAKANDA. / PONKA BELIEF ABOUT MALEVOLENT SPIRITS.; lines 19259-19340 confidence: medium

When smoking toward the ground and upper world, the suppliant petitions two beings, one reclining on the back and one above; Fremont says the ground was addressed as a person, and some Omaha invoked a being at the bottom who hears them.

The suppliant addresses two beings, one reclining on the back and one sitting directly above, and the ground is explicitly said to be addressed as a person.
read in the book →
The Sia STK7EK80K.1 FOUR NIGHTS' CEREMONIAL. 99 / HO'-NA-AI-TE OF KNIFE SOCIETY. / THE KNIFE SOCIETY. / SHRINE OF KNIFE SOCIETY.; lines 4917-4953 confidence: medium

As the choir sings, two boys stand on opposite sides of the meal line, sprinkle the altar with plumes and a crook dipped in medicine water, throw suds and medicine water toward cardinal points, zenith, and nadir, cross sides, reverse positions, and repeat the directional sprinkling twelve times.

Two boys are positioned on west and east sides of the meal line, perform complementary actions with different implements, cross sides, and reverse positions.
read in the book →
The Sia THE OFFERING OF TOBACCO. / THE PONKA SUN DANCE OF 1873. / THE MOON A WAKANDA. / BEUDACHES.; lines 19508-19553 confidence: medium

At a young Omaha's first puberty fast, the Moon Being was thought to appear holding bow and arrows in one hand and a women's pack strap in the other.

The Moon Being presents bow and arrows in one hand and a women's pack strap in the other, then crosses his hands quickly when the youth tries to grasp the bow and arrows.
read in the book →
The Sia THE WINDS AS WAKANTAS. / THE THUNDEB-BEING A WAKANTA. / SUBTEBBANEAN POWEBS. / SUBAQUATIC POWEBS.; lines 22177-22208 confidence: medium

An informant said the gods of the air, identified as Thunder-beings, fought the gods of the water and killed them when the water gods came out of the water.

An informant says Thunder-beings, called gods of the air, fight water gods; the Winnebago also say the waktceqi are enemies of Thunder-beings.
read in the book →
The Sia USE OF PAINT IN WORSHIP. / THE MYSTERY DANCE. / THK MINIWATU. / DOB8ET.1 THE MINIWATU. 441; lines 22898-22948 confidence: medium

The young thunderers are said to do mischief like giddy youth, while the old thunderer or big bird is wise, excellent, and never kills or injures anyone.

The young thunderers are mischievous, while the old thunderer or big bird is wise, excellent, and harmless.
read in the book →
The Sia X3IWERE AND WINNEBAGO CULTS. / THE SUN A WAKANTA. / THE WINDS AS WAKANTAS. / THE THUNDEB-BEING A WAKANTA.; lines 22142-22175 confidence: high

Winnebago material names the Thunder-being Waka°tca-ra, describes a Thunder-being sub-gens of the Bird gens, calls Thunder-beings enemies of Waktceqi or Submarine Wakantas, lists horned and color-associated personal names, and says the colors are not connected with the four winds or earth quarters.

Thunder-beings are enemies of Submarine Wakantas, and the narrated fight alternates between the Thunder-being carrying the opponent into the air and the subaquatic power pulling its adversary beneath the water.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'PI'TLASHIWANNI 597 / TWENTY-THIRD ANNUAL REPORT PL. CXXXVI / SCALP CUSTODIAN / THE ZUNI INDIAKS; lines 32836-32864 confidence: medium

The passage says that in olden time the Sun Father designated the country north of the road of day to U'yuyewi and the country south of it to Ma'sai'lema, and that images of these gods are placed at shrines after the scalp ceremonial.

The Sun Father is said to have assigned the country north of the road of day to U'yuyewi and the country south of it to Ma'sai'lema.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI; lines 8753-8850 confidence: medium

At the return camp Shu'laawi'si builds a separate fire and lays the brand eastward; Ko'mosona and Ko'pekwin set gourd jugs of spring water beside it; after dancing, sleeping, and starting for Zuñi, the party visits springs of Ko'loowisi, Plumed Serpent, and Kok'ko 'hlan'na.

Firebrands and bonfires are repeatedly paired with gourd jugs of spring water, while later altars include medicine water in proximity to the firebrand and Great Fire fraternity setting.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. XCVI / BEAD MAKING / A BEAD-MAKER'S FAMILY / RECENT CHANGES IN AKTS AND INDUSTRIES; lines 20964-21039 confidence: low

The writer named Nina, started her in school, and says Nina retained English; Nina explained, 'I make two people of myself and I talk to myself.'

Nina explains her retained English by saying she makes two people of herself and talks to herself.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CEREMONIES OF THE SECOND DAY / CEREMONIES OF THE SECOND NIGHT / ANNUAL FESTIVAL OF THE SHA'LAKO / MIXOK CEREMONIES; lines 13542-13610 confidence: medium

Two Sal'imobiya, nude except breechcloths, represent Zenith and Nadir; the Zenith figure has six-color blocking outlined in black, while the Nadir figure is painted yellow and black in upper/lower and limb divisions.

Two Sal'imobiya are explicitly assigned to Zenith and Nadir and are described with contrasting color schemes and paired black/white corn strings.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies I 134-5678 9 10 / THLA'HEWE CEREMONY FOR RAIN / V- 16 4- / O Q O O 20; lines 10881-10959 confidence: medium

The choirs sing and repeat prayers; participants sit in prescribed positions; A'wan mosono"kia and attendants have side-specific Dogwood and Corn clan requirements; baskets and te'likinawe are placed by side and near the ham'pone.

The passage contrasts 'Hla'hewe and Sho'ko'we sides, assigns Dogwood and Corn clan qualifications, and identifies foremost north- and south-side women as elder sister Yellow Corn maiden and younger sister Blue Corn maiden representations.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies I 134-5678 9 10 / THLA'HEWE CEREMONY FOR RAIN / V- 16 4- / O Q O O 20; lines 10881-10959 confidence: medium

The A'shiwanni gather the corn; each shi'wanni drops six grains, one of each six-region color, into each of two square excavations, the northern made by the Kia'kwemosi and the southern by the pe'kwin, and carries the rest of the corn onward.

The A'shiwanni deposit six grains, each of a six-region color, into each of two square excavations, one north and one south.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MORTUARY CUSTOMS / STKVENSONJ SOCIAL CUSTOMS 311 / OAMKS 317 / GAMES; lines 17819-17921 confidence: high

Directors give formal notice; young men appear to race; named ki'wi'siwe represent elder and younger Gods of War; after breakfast runners eat only crushed wafer bread in water.

The race organization assigns regional ki'wi'siwe to elder and younger Gods of War; gaming sticks are marked in corresponding elder and younger patterns; and elder/younger brother Bow priests manage the paired plumes.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies MORTUARY CUSTOMS / STKVENSONJ SOCIAL CUSTOMS 311 / OAMKS 317 / GAMES; lines 18030-18122 confidence: medium

Runners gather at two managers' houses; the originator learns the opposing number and selects the same number, three to six per side; one side represents the elder and the other the younger God of War; managers summon rain priests.

The two race sides are explicitly said to represent the elder and younger God of War.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NK WEKWE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT / TWENTY-THIRD ANNUAL REPORT PL. CVII; lines 24271-24361 confidence: medium

The Hle'wekwe director explains that without snow, warm rains alone would cause corn to fall and die; snow cools the earth, melts, and strengthens the corn when warm rains come.

The Hle'wekwe director explains that snow cools the earth and strengthens corn when warm rains arrive, while summer performance of snow rites would freeze corn.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies OAMKS 317 / GAMES / GAMES 329 / INDIANS; lines 18363-18476 confidence: medium

The passage introduces split reeds for sho'liwe and states that each player takes the side of one of the Gods of War; two reeds belong to the elder God of War and two to the younger God of War.

Each player takes the side of one of two Gods of War, and the reeds are divided between elder and younger divine sides with distinct arrangements and scoring outcomes.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE CLANS / TWENTY-THIRD ANNUAL REPORT PL. VI / TWENTY-THIRD ANNUAL REPORT PL. VII / A'SHIWI RESUME TIIKIK JOURNEYING; lines 1824-1911 confidence: low

The Kla'nakwe are described with red-and-white diagonal facial markings; the A'wan Si'ta, a direct descendant, bathes dance participants' heads, moves corn over them four times, and speaks of the straight road of the Sun Father.

The Kla'nakwe are described as having faces divided diagonally into red and white halves.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies SCALP POLE IN CENTER OF PLAZA / STEVENSON! / A'PI'TLASHIWANNI 587 / A'PI'TLASHIWANNI 591; lines 31993-32127 confidence: medium

On the seventh and eighth days, ha'shiya dance; pu'panakwe with pottery drums group east and west, representing Vyuyewi and Ma'sai'lema; pu'mokiakianawe also dance; Eagle clan members assemble.

The pu'panakwe group on east and west sides of the plaza, one party representing Vyuyewi and the other Ma'sai'lema; eight girls are divided four for each side.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies SCALP POLE IN CENTER OF PLAZA / STEVENSON! / A'PI'TLASHIWANNI 587 / A'PI'TLASHIWANNI 591; lines 32130-32232 confidence: medium

Four girls are led to the northeast entrance and four to the southwest covered way; the northeast party represents U'yuyewi and the southwest party Ma'sai'lema.

The ceremony places parties at northeast and southwest plaza locations and explicitly identifies them with U'yuyewi and Ma'sai'lema, linked to north and south land divisions.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies STEVENSON! / A'PI'TLASHIWANNI 587 / A'PI'TLASHIWANNI 591 / A'PI'TLASHIWANNI 597; lines 32331-32421 confidence: medium

Wood idols of the Gods of War are completed on the eleventh day; U'yuyewi is made by an aged Deer clan member, Ma'sai'lema by Bear clan members, and warriors deposit prayer plumes around each image.

The passage repeatedly pairs an elder and younger God of War, with separate clan makers, separate reception, and distinct placement at northwest and southwest corners of the meal painting.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies SUN DANCE OF THE I'K'SHATSILO'KWE (CIMEX FRATERNITY) / ORDER OK PA'YATAMU OF THE LITTLE FIRE FRATERNITY / INSTALLATION OK TIIK KI.DKK BKOTIIKI: HOW I'KIKST / CEREMONIAL OF INITIATION INTO THE BOW PRIESTHOOD; lines 31219-31335 confidence: high

The elder brother Bow priest chooses two warriors and two Coyote clan men to personate warriors preceding the victor; these men are called pa'sewikla.

The passage describes two warriors, two Coyote clan men, paired scalp-washers or alternates, and says the dual system is so complete that an odd number of scalps must be divided.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TABLE OP PARTICIPANTS / BTEVESSON) / THLA'HEWE CEREMONY FOR RAIN / I 134-5678 9 10; lines 10600-10692 confidence: medium

The passage describes youth-and-maiden participants followed by the mi'laiilapo'na of the 'Hla'hewe and Sho'ko'we, each party led by an A'wan mosono"kia; each mi'laiilapo'na carries a basket with corn, seeds, ritual items, and a white embroidered kilt covering.

The 'Hla'hewe and Sho'ko'we sides proceed in related order, and their vessels are deposited on opposite sides of the cloud symbol; their choirs also occupy opposite corners.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION / CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK; lines 596-652 confidence: high

All is fog; A'wonawil'ona creates clouds and world waters by heart-breath, is He-She and the firmament, includes colored clouds, smoke clouds, air, bird-form air, and is essence and creator of vegetation; the passage compares this conception to Greek Athena.

A'wonawil'ona is called He-She and is identified with sky, air, clouds, and creative force.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies / INTRODUCTION / CLASSIFICATION' OF THE HIGHKH POWERS; lines 548-594 confidence: high

Universal category: A'wonawiPona is the supreme life-giving bisexual power, referred to as He-She, symbol and initiator of life, pervading all space.

The supreme universal power is described as bisexual and referred to as He-She while functioning as life-giving power and life itself.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. CXXXVI / SCALP CUSTODIAN / THE ZUNI INDIAKS / ROAD OK DAY; lines 32867-33179 confidence: medium

After a scalp ceremonial the shrines are taken in rotation; the elder God of War idol is placed north of the road of day and the younger south, with prayer plumes planted in rows and meal sprinkled outward from the idol.

The elder and younger Gods of War are placed on opposite sides of the road of day, with later winter-solstice placement rules preserving a differentiated arrangement.
read in the book →
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

After the long prayer, a feast and commercial tobacco smoke occur; the Ko'yemshi dance holding two te'likinawe, one blue for the Sun Father and one yellow for the Moon Mother.

Each dancing Ko'yemshi holds two te'likinawe, one blue for the Sun Father and one yellow for the Moon Mother.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XII / VIEWS OF MOTHER ROCK, WEST SIDE OF TO'WA YAL'LANNE 'CORN MOUNTAIN) / TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL; lines 2727-2832 confidence: high

The passage states that the Zuñi dual system is expressed in coupled ki'wi'siwe and describes elder-younger brother pairings for ordinary reference and for Kor'kokshi dances, including reversal of order and the supply of goddesses by younger brothers.

The passage explicitly states that the Zuñi dual system is expressed in the coupling of the ki'wi'siwe and describes elder-younger brother pairings.
read in the book →
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 7390-7478 confidence: medium

Shits'ukia performs on the roof and is described with white body paint, Hopi garments, beads, a white mask with lightning, a cornstalk, deer tails, colored wheels symbolizing corn and squash blossoms, plumes, spruce, a rhombus, and yucca; the author notes that some white cotton leggings observed on occasion are of Spanish origin.

The passage presents Shits'ukia and Kwe'lele as a pair of rooftop performers with contrasting white and black body coloring and different carried implements.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XVIII / SUN PRIEST / TWENTY-THIRD ANNUAL REPORT PL. XIX / AGED MAN OF DEER CLAN; lines 6243-6314 confidence: medium

The passage says the preparation of idols and games is confined to Deer and Bear clans and gives an explanatory account in which two gods identify deer and bear as fathers.

The passage has elder and younger gods, elder and younger Gods of War, and elder and younger brother Bow priests appointing equal numbers of preparers.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XVIII / SUN PRIEST / TWENTY-THIRD ANNUAL REPORT PL. XIX / AGED MAN OF DEER CLAN; lines 6316-6403 confidence: medium

The first body of A'shiwanni assembles at night; at midnight the idols of the Gods of War are brought in; the pe'kwin leads with a meal basket and sprinkles the elder and then the younger idol.

The passage distinguishes elder and younger War God idols and elder and younger brother Bow priests, with the priests taking north and south positions around the pe'kwin.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI / A'SHIWANNI (RAIN PRIESTHOOD); lines 9024-9120 confidence: medium

The A'shiwanni are said to do no secular work and to have the special duty of fasting and praying for rain.

The et'tone is explicitly dual, with a water-containing 'kia'ettone and a seed-containing chu'ettone, associated with priests who fast and pray for rain.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT. PL. XX / TWENTY-THIRD ANNUAL REPORT PL. XLI / O'WIXAHAI'YE. THANKSGIVING FESTIVAL FOR CROPS / CEREMONIES OF THE SECOND DAY; lines 11930-12012 confidence: high

The A'kwamosi gives medicine-bowl drafts with a shell and reeds of tobacco; the warriors take bow, arrow, and feather wand, then go in pairs to Up"sannawa and Chu'pawa kiwisine, associated with elder and younger Gods of War, where custodial figures receive them.

The warriors divide between two kiwisine explicitly associated with the elder and younger Gods of War.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies VOLUNTARY INITIATION INTO THE KO'TIKILI / WINTER SOLSTICE CEREMONIES / TWENTY-THIRD ANNUAL REPORT PL. XVIII / SUN PRIEST; lines 6215-6240 confidence: medium

Images of the A'hayuta Gods of War are begun in the aged Deer clan man's house on the third day; he makes the elder idol, and a Bear clan man makes the younger idol; both bear the name A'hayuta on this occasion.

Two Gods of War are distinguished as elder and younger, both named A'hayuta, and separate men make their idols.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WINTER DANCES OF THK KOK'KOKSHI / A'SHIWANNI (RAIN PRIESTHOOD) / RAIN PRIKSTHOOD / INSTALLATION OF AN ASSOCIATE SHI'WANNI OF THE NORTH; lines 9600-9712 confidence: high

Eight mi'wachi and tortoise shells are arranged by the cloud symbol; the shi'wanni handles the dual et'tone reverently and places kia'et'tone east of chu'et'tone on the cloud symbol.

The dual et'tone is treated as the holiest fetish; the passage connects its dualistic influence with hopes that the gods will water the earth.
read in the book →
The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405 / ORIGIN OF THE FRATERNITIES 409; lines 22734-22829 confidence: medium

The mi'li symbolizes life-giving or soul power from A'wonawil'ona, described as supreme bisexual power, breath of life, and life itself; inhaling the plume breath gives life.

A'wonawil'ona is explicitly described as the supreme bisexual power, the breath of life, and life itself.
read in the book →
Tusayan Migration Traditions TUSAYAN MIGRATION TBADITIONS / HANO CLANS / TUSAYAN MIGRATION TEADITIONS / RELIGIOUS SOCIETIES AT WALPI; lines 3670-3875 confidence: medium

The Walpi clans from Tokonabi are identified as Horn-Snake, represented by two societies of priests: Tciia-wimpkias, or Snake priests, and Tcub-wimpkias, or Antelope priests.

The Snake and Antelope priesthoods are paired as two sacerdotal fraternities representing Tokonabi-derived Horn-Snake clans and preserving older rites.
read in the book →
Tusayan Migration Traditions TUSAYAN MIGRATION TEADITIONS / RELIGIOUS SOCIETIES AT WALPI / RELIGIOUS SOCIETIES OF WALPI / ALA-LENYA SOCIETIES; lines 4109-4344 confidence: high

Some Hopi pueblos have two Flute priesthood sections, Blue Flute and Drab Flute; at Walpi the Drab Flute is extinct and the two ceremonies are consolidated.

The passage explicitly connects two Flute priest divisions with two Ala-Lenya social divisions and calls this a dual sacerdotal condition.
read in the book →
Tusayan Migration Traditions TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TRADITIONS / TUSAYAN MIGRATION TKABITIONS / CLANS FROM PALATKWABI AND THE LITTLE COLORADO; lines 1195-1363 confidence: medium

In the New-fire ceremony, Alosaka personations observe rites at the shrine of Tuwapontumsi, Earth-altar woman; the shrine contains a block of petrified wood, and a two-horned figure was called Tuwapontumsi, female complement of double-horned Alosaka.

Tuwapontumsi is described as a female complement of the double-horned Alosaka through a two-horned totem figure and shrine reference.
read in the book →

persian

Persian Literature, Volume 1 DRB AND DR / SIKANDER / FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD; lines 14508-14616 confidence: medium

"Ahirmun, a demon, the principle of evil."

Ahirmun is identified as a demon and the principle of evil.
read in the book →
Persian Literature, Volume 1 FIRDUSI / INTRODUCTION / THE SHH NMEH / KAIMERS; lines 660-735 confidence: medium

A hideous Demon envies Kaimers and seeks ruin; the Demon has a fierce son. Saimuk raises a force, goes to war in leopard skin, and falls lifeless from the enemy's dragon-grasp.

The Demon envies Kaimers' power and acts against Kaimers and Saimuk while the heavens favor the monarch and his heir.
read in the book →
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 sends his soul through the Invisible to learn of afterlife; it returns: "I Myself am Heav'n and Hell."

The speaker sends his soul through the invisible to learn of the afterlife, and the soul returns saying, 'I Myself am Heav'n and Hell.'
read in the book →
Persian Literature, Volume 1 Persian Literature, Volume 1 / PERSIAN LITERATURE / SPECIAL INTRODUCTION; lines 68-154 confidence: medium

The author argues Persian literature’s appeal comes from shared underlying forces with modern civilization: Hellenic influence (love of beauty) and Semitic influence (moral/religious tone). These two forces are said to have operated in Persia; the Avesta’s religion is said to resemble that of the Old and New Testaments; European writers are said to have re-sung Persian masterpieces for modern audiences.

The passage explicitly frames Persian history and literature as shaped by two forces (Hellenic and Semitic) whose “welding together” defines Persia.
read in the book →
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

Sohrab tries to hide his grief, but his pale face and dimmed eyes reveal it; Haman notices and concludes that disastrous love has bound him.

Haman explicitly contrasts love and tears with the glory and battlefield duty of a warrior, after which Sohrab's ambition revives.
read in the book →
Persian Literature, Volume 1 THE SEVEN LABORS OF RUSTEM / INVASION OF IRN BY AFRSIYB / THE RETURN OF KAI-KS / STORY OF SOHRB; lines 6229-6358 confidence: medium

Sohrab asks to meet Rustem and says waters quench consuming fire while radiant light dispels deepest darkness.

Sohrab answers Rustem's fiery reputation with images of water quenching fire and light driving away darkness.
read in the book →
Persian Literature, Volume 1 THE SHH NMEH / KAIMERS / HSHENG / TAHMERS; lines 783-814 confidence: high

Tahmers is called Dw-bund, or the Binder of Demons, and assembles wise men to deliberate on what would benefit the people of God.

Tahmers is called the Binder of Demons, defeats the demon leader Gh, captures the other Demons, and is later described as having Peris and Demons submit to his will.
read in the book →
Persian Literature, Volume 1 THE SHH NMEH / KAIMERS / HSHENG / TAHMERS; lines 783-814 confidence: medium

The prisoner’s brethren and allies gather an army against the king; Tahmers gathers his army; Gh is named leader of the Demons; one side consists of fire, smoke, and Demons, and the other of brave warriors.

The battle is described as fire, smoke, and Demons on one side and brave and magnanimous warriors on the other, ending in Tahmers's victory over Gh.
read in the book →
Persian Literature, Volume 1 THE STORY OF SAIWUSH / KAI-KHOSRU / AKWN DW / BARZ, AND HIS CONFLICT WITH RUSTEM; lines 9885-9968 confidence: medium

Afrsiyb learns that a Persian champion freed the prisoners; Prn identifies him as Rustem. Barz challenges Rustem and says, "if thou art fire, I am water, and able to quench thy flames."

Barz frames himself as water and his opponent as fire, claiming that he can quench the flames.
read in the book →
The Persian Literature, Volume 2, The Gulistan CHAPTER VI / CHAPTER VII / XVIII / CHAPTER VIII; lines 3975-4130 confidence: medium

Secrets should not be revealed to a friend because a friend may become an enemy; an enemy may become a friend; silence is safer, like keeping water contained at a dam-head.

The passage warns that a friend may become an enemy and an enemy may become a friend, and that a friend allied with foes should be abandoned.
read in the book →
The Persian Literature, Volume 2, The Gulistan CHAPTER VII / XVIII / CHAPTER VIII / XVIII; lines 4132-4180 confidence: medium

The text says the children of Adam are formed of dust, associates pride and passion with fire rather than earth, and reports the holy man’s instruction to bear things patiently like earth or bury learning under earth.

The passage contrasts humans formed of dust with pride and passion imagined as fire, and a holy man counsels patience like the earth.
read in the book →
The Persian Literature, Volume 2, The Gulistan XCIII / XCVIII / CVIII / CXIII; lines 4804-4835 confidence: high

A gamester wants three sixes but throws three aces; a richer pasture is contrasted with a horse lacking command of its tether.

The passage repeatedly teaches by paired contrasts: desired versus received dice, richer pasture versus a constrained horse, wicked versus good, left versus right, and good luck versus wisdom.
read in the book →
The Persian Literature, Volume 2, The Gulistan XCIII / XCVIII / CVIII / CXIII; lines 4804-4835 confidence: medium

Jemshid is said to have first put edging on his garment and a ring on his finger; when asked about ornamenting the left hand rather than the superior right, he says the right's own rightness is sufficient ornament.

Both Jemshid and the holy man explain the ring on the left hand through the contrast between the superior right hand and the neglected left hand.
read in the book →
The Persian Literature, Volume 2, The Gulistan XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3846-3931 confidence: high

The cazi says worldly goods are mixed with danger, listing rose and thorn, wine and qualm, treasure and dragon, pearl and shark, honey and death’s sting, and Satan before Paradise.

The cazi lists paired images such as rose and thorn, treasure and dragon, pearl and shark, honey and sting, then says joy and sorrow mingle.
read in the book →
The Persian Literature, Volume 2, The Gulistan XVIII. / CHAPTER VI / CHAPTER VII / XVIII; lines 3846-3931 confidence: high

The cazi deliberates and says there is no rose without thorn, treasure without dragon, pearl without shark, honey without sting, or Paradise without Satan as obstacle.

The cazi frames worldly goods and social classes through paired desirable and harmful images: rose/thorn, treasure/dragon, pearl/shark, honey/sting, rich grateful/thankless, poor resigned/impatient.
read in the book →
The Persian Literature, Volume 2, The Gulistan XXXIX / XLVII / XLVIII / LXIII; lines 4466-4491 confidence: medium

Reason is enthralled by passion like an uxorious man in an artful woman's hands; a dwelling with a woman's scolding voice is described as shut off from joy.

The passage explicitly opposes reason and passion, with reason described as enthralled.
read in the book →
The Persian Literature, Volume 2, The Gulistan XXXIX / XLVII / XLVIII / LXIII; lines 4466-4491 confidence: medium

A long-conciliated friend should not be alienated at once; a stone that becomes a ruby over years should not be destroyed by striking another stone.

The passage repeatedly uses contrasts: friend won over slowly versus alienated suddenly, reason versus passion, intellect versus firmness, and generous sinner versus hoarding devotee.
read in the book →
The Persian Literature, Volume 2, The Gulistan XXXVI / XXXVII / XXXVIII / XXXIX; lines 4312-4349 confidence: medium

Aphorism warning against association with the wicked; uses an angel associating with a demon and a wolf tearing rather than mending skins as illustrative images.

The passage states that association with the wicked prevents seeing good and gives the image of an angel learning bad traits from a demon.
read in the book →
The Shahnama of Firdausi, Vol. I ARGUMENT / FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219; lines 10803-10969 confidence: high

Minuchihr says, "innocent and guilty both are spared / Since God hath given us victory," and urges brotherhood, purity in Faith, and abandonment of vengeance.

Minuchihr declares that what is not God's is Ahriman's and evil, and also mentions punishment of the divs for their sins.
read in the book →
The Shahnama of Firdausi, Vol. I ARGUMENT / HE REIGNED FOR THIRTY YEARS / ARGUMENT / GAIUMART 119; lines 5561-5703 confidence: high

Gaiumart reigns over all the earth for thirty years; he shines from the throne, beasts grow tame, and men bend before the throne and receive their Faith.

The prosperous reign of Gaiumart is opposed by Ahriman and the Black Div, who seek the throne and kill Siyamak before being destroyed.
read in the book →
The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 7992-8111 confidence: high

A combined Bundahish and Bahman Yast account says Keresaspa becomes immortal, is wounded by Nihav, sleeps in Pishin under divine guardianship, and that Ahriman will summon Zahhak from Mount Damawand during the last great struggle, after which Zahhak devours and smites creatures and elements.

The last struggle is described as evil against good, and after Keresaspa slays Zahhak, all evil, sin, and misery cease and eternal happiness begins.
read in the book →
The Shahnama of Firdausi, Vol. I ARGUMENT / THE PRELUDE 101 / THE PRELUDE 103 / THE PRELUDE 105; lines 4953-5039 confidence: medium

The earth is clothed in light; the sun declines, night comes, and day and night move regularly without overtaking one another.

Day and night are paired and described as regularly alternating, while the moon follows a regular cycle of waxing and waning.
read in the book →
The Shahnama of Firdausi, Vol. I ERRATA / ERRATA / CHAPTER I / LAND AND PEOPLE; lines 591-700 confidence: high

Urmuzd, the Good Principle, creates earth as a lovely radiant plain with temperate airs, fresh sweet waters, and harmless vegetation; the First Man and First Ox dwell there peacefully.

The passage contrasts Urmuzd as the Good Principle with Ahriman as the Evil Principle and describes light and gloom becoming mingled after Ahriman’s intrusion.
read in the book →
The Shahnama of Firdausi, Vol. I ERRATA / ERRATA / CHAPTER I / LAND AND PEOPLE; lines 703-795 confidence: high

Waters and vegetation deteriorate; mountains arise; the man and ox die; the first human pair and useful animals arise from their bodies; Ahriman creates harmful creatures in opposition.

Useful animals arise from the ox, while Ahriman creates harmful creatures in opposition; elsewhere beneficent and malignant powers are opposed.
read in the book →
The Shahnama of Firdausi, Vol. I ERRATA / ERRATA / CHAPTER I / LAND AND PEOPLE; lines 703-795 confidence: high

Water scarcity is imagined as a struggle between good and evil spirits; good spirits appear in lightning, and thunder-cloud forms suggest serpent-form fiends carrying off heavenly waters.

Serpent-form fiends in thunder-clouds are imagined as carrying off heavenly waters; good spirits in the lightning-flash cleave the cloud and make demons drop their booty.
read in the book →
The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 12447-12612 confidence: medium

The damsels describe Mihrab's Moon in the palace—tall, ivory-hued, crowned with musk, tulip-cheeked, ruby-lipped—and say they seek to introduce her to Zal because she is of equal rank.

Rudaba is repeatedly described as a Moon, and the slave-boy states that the Sun should wed the Moon in reference to the proposed pairing.
read in the book →
The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 12945-13116 confidence: high

Zal says God brings summer, spring, autumn, fruit, youth, age, and worldly increase by pairs; God alone has no partner, mate, or peer, while all creatures are made in pairs.

Zal says God brings increase to the world by pairs and that all creatures are made in pairs, while God alone is without partner.
read in the book →
The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 13118-13296 confidence: high

Sam asks how the matter will end, because the two elements are "Like fire and water" and compares their opposition to the warfare of Zahhak and Faridun on Judgment Day.

Sam describes the pair as opposed like fire and water, but the astrologers state that opposites have combined in his favor and predict a glorious pair.
read in the book →
The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 13469-13622 confidence: low

“Sarv of Yaman pleased Faridun ... By mingling fire with water, air with earth / Earth's dark face is made bright.”

Sindukht argues that by mingling fire with water and air with earth, earth's dark face is made bright.
read in the book →
The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14568-14731 confidence: high

The first riddle asks about twelve cypresses, each with thirty boughs, never more or less in Persia.

The riddles are solved as the yearly moons, night and day, moon phases, and sun movement through light and dark heavenly portions.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6654-6735 confidence: medium

Kundrav is described as Zahhak’s minister; in the Vedas he appears as Gandhava, guardian of Soma; in the Zandavasta as Gandarewa/Gandarep, a monster slain by Garshasp; and in the Shahnama as Zahhak’s human factotum.

Kundrav is described as a human minister in the Shahnama, a divine guardian of Soma in the Vedas, and a monstrous fiend in the Zandavasta.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSH1D 137 / JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT; lines 6738-6865 confidence: high

Zahhak sat on the throne for a thousand years; wise customs and virtue were displaced, black art was esteemed, right was lost, divs accomplished destructive purposes, and good was spoken only by stealth.

During Zahhak’s thousand-year reign, wise customs, virtue, right, and open goodness disappear while black art, lusts, disaster, and divs prevail.
read in the book →
The Shahnama of Firdausi, Vol. I JAMSHID 139 / HE REIGNED A THOUSAND YEARS / ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI; lines 7265-7392 confidence: high

Kawa takes a smith's leathern apron, fixes it to a spear, raises dust in the market, and calls men of name and worshippers of God to escape Zahhak by going to Faridun; he calls the ruler Ahriman, God's foe.

Kawa's speech identifies Ahriman as God's foe, and Faridun distinguishes Suriish's work as God's rather than Ahriman's or evil.
read in the book →
The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 2634-2742 confidence: high

Chief characters include personified good and evil. Ancient Persian religion is called Fire-worship, Dualism, or Zoroastrianism; fire is the chief visible object of adoration, and Zoroastrianism is named from its legendary prophet.

The passage states that the universe's existing form is owed to opposing creations and ceaseless conflicts of Urmuzd and Ahriman, and that events for good or ill are attributed to one or the other.
read in the book →
The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 2634-2742 confidence: high

Dualism is described as belief in opposing creations and ceaseless conflicts of Urmuzd and Ahriman; they pervade the poem and struggle on the battlefield of the world through forces and powers they create or inspire.

The passage says Urmuzd and Ahriman are constantly engaged in strife, especially on the battlefield of the world, through forces and powers they create or inspire.
read in the book →
The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 2744-2843 confidence: high

The poet uses general divine titles instead of frequent Urmuzd or Allah, frequently uses Ahriman, sometimes uses Div or Iblis, and the passage says the evil principle approximates Iblis or the Biblical Devil.

The passage repeatedly opposes Urmuzd and Ahriman as good and evil principles and explicitly distinguishes them like light and darkness.
read in the book →
The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 2744-2843 confidence: high

Urmuzd creates man and the twelve houses of the heavens for kindly influence; Ahriman invades creation and creates planets to counter the stars, so destiny is the resultant of opposing forces.

Urmuzd creates the heavenly houses to pour down kindly influence, while Ahriman creates planets to counter the stars, making destiny the result of two opposing forces.
read in the book →
The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 2846-2936 confidence: high

The passage states that Ahriman's envy of man, the creation of Urmuzd, is the leading motive; Ahriman fails to destroy mankind through their progenitor, then seeks to seduce them from the Creator, causing opposition, persecution, provocation, revenge, and an ancient feud.

The passage centers Ahriman's envy of Urmuzd's creation and describes opposition between followers of Urmuzd and perverts of Ahriman.
read in the book →
The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 2846-2936 confidence: high

The passage says Zarduhsht or Zoroaster, the great prophet of Urmuzd, introduces a new motive; beside the visible struggle is an inward struggle, where deadly sins are personified as divs or fiends serving Ahriman and seeking mastery over the soul.

The passage describes deadly sins personified as divs or fiends serving Ahriman and striving for mastery over the soul of man.
read in the book →
The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 2938-2999 confidence: medium

The Magi are described as originally fire-priests, Athravans, literally "fire-men," and as associated with Dualism, Zoroastrianism, and the later words "magic" and "magician."

The Magi are described as fire-priests associated with Dualism and Zoroastrianism, and their lands are described through persistent natural flames and related phenomena.
read in the book →
The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 3002-3076 confidence: high

Iran is described as a land of sharp physical good-and-evil contrasts, accentuated south of the Caucasus, where Dualism is said to have grown up.

The passage describes a landscape of sharply defined physical good and evil and states that Dualism grew up there.
read in the book →
The Shahnama of Firdausi, Vol. I LAND AND PEOPLE / CHAPTER II / POET AND POEM / SATIRE ON SULTAN MAHMUD.; lines 3283-3366 confidence: medium

The names of the demigods or heroes are described as originally those of beneficent and maleficent impersonations of ancient Aryan nature-worship, and as common in altered form to the Zandavasta and the Vedas.

The passage explicitly describes names in the traditions as originally those of beneficent and maleficent impersonations of ancient nature-worship.
read in the book →
The Shahnama of Firdausi, Vol. I THE PRELUDE / ARGUMENT / THE PRELUDE 101 / THE PRELUDE 103; lines 4854-4950 confidence: medium

"The Seven Planets then began their sway / In yon Twelve Houses" and foreboded good and ill.

The Seven Planets take their places in the Twelve Houses and forebode both good and ill.
read in the book →
The Shahnama of Firdausi, Vol. I THE PRELUDE / ARGUMENT / THE PRELUDE 101 / THE PRELUDE 103; lines 4854-4950 confidence: medium

"two worlds agree" to furnish man; some secrets "pertain to God alone."

The passage speaks of two worlds furnishing man, urges right action and toil, and describes freedom from calamity in both worlds and righteousness in God's sight.
read in the book →
The Shahnama of Firdausi, Vol. I THE BEGINNING OF THE HISTORY / ARGUMENT / HE REIGNED FOR THIRTY YEARS / ARGUMENT; lines 5482-5558 confidence: high

The note says the Bundahish represents Urmuzd as first creating Gaiumart and the Primeval Ox, representatives of mankind and of animals and plants, who live happily for three thousand years in Urmuzd's world.

The note contrasts Urmuzd's creation of primeval beings with Ahriman's later attack and killing of them; the poem renders the attack indirectly through Ahriman's son.
read in the book →
The Shahnama of Firdausi, Vol. I V. 8 / THE PRELUDE 109 / U2 THE SHAHNAMA OF FIRDAUSI / THE PRELUDE 113; lines 5344-5435 confidence: medium

An answer identifies the ruler as king of Rum and Ind, describes obedience across regions, says he has decked earth with justice, and says Mahmud brings sheep and wolf together for watering.

The passage states that Mahmud’s justice brings sheep and wolf together for watering, placing natural enemies in peaceful proximity.
read in the book →
The Shahnama of Firdausi, Vol. II KA1 KAUS 139 / ISO THE SHAH NAM A OF FIRDAUSI / VOL. 11. L / VOL. II. M; lines 9068-9241 confidence: medium

The paladins of Shah Kaus sit with Rustam in the dust and advise him; the narrator remarks that high heaven has a lasso in one hand and a crown in the other.

The narrator closes with a maxim that high heaven has a lasso in one hand and a crown in the other.
read in the book →
The Shahnama of Firdausi, Vol. II PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT / KA1 KAUS 29; lines 1947-2099 confidence: medium

Tus proposes sending a cameleer to Zal for wise counsel; the proposed warning says Ahriman prompted the plan and that the portal of the divs must never be opened.

Both the proposed counsel and the messenger's report attribute Kaus's plan or deviation from right conduct to Ahriman.
read in the book →
The Shahnama of Firdausi, Vol. II PART V / ARGUMENT / KA1 KAUS 365 / VOL. II. 2 A; lines 18573-18732 confidence: medium

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 compares Afrasiyab's expected pursuit to the White Div and calls the land the abode of Ahriman; Giv later fears Ahriman has appeared as a horse and imagines the divs rejoicing.
read in the book →
The Shahnama of Firdausi, Vol. II THE SIXTH COURSE / KAI KAVS 63 / KAI KAVS 67 / KA1 KAUS 75; lines 4042-4229 confidence: medium

The Shah sees the revealed figure as loathly, lanky, and boar-headed; Kai Kaus orders the div hewn in pieces, and other impious divs are beheaded and thrown beside the way.

Divs and sorcerers are defeated and executed; Kaus thanks the righteous Judge; later justice and security flourish and Ahriman's hand is stayed from ill.
read in the book →
The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 14933-15094 confidence: high

Garsiwaz invokes Tur wronging Iraj, says their hearts resemble fire and water opposed, and says he would smear his name if he withheld the trouble from Afrasiyab.

Garsiwaz says the opposed hearts resemble fire and water, an explicit image of incompatible opposition.
read in the book →
The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 15239-15361 confidence: high

Garsiwaz says he was thinking of race and old tales: Tur lost the Grace and feuded with Iraj; under Afrasiyab and Minuchihr, Turan was like water and Iran like fire, not mingling.

Garsiwaz says Turan is like water and Iran like fire and that they do not mingle.
read in the book →
The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 15494-15644 confidence: medium

Siyawush describes a dream of a mighty river, a flaming mountain, men in mail, fire burning Siyawushgird, water opposite fire, and Afrasiyab with elephants blowing the flames.

The dream explicitly juxtaposes fire and water, with a river, a flaming mountain, and burning flames in the same visionary landscape.
read in the book →
The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 15811-15942 confidence: medium

Pilsam, brother and peer of Piran, says the fruitage of this shoot is pain and grief; he cites sages on deliberation, reason as medicine for anger, and haste and ill as works of Ahriman; he urges keeping Siyawush in bonds rather than beheading him in haste.

Pilsam contrasts deliberation and reason with haste and ill, which he calls works of Ahriman.
read in the book →
The Shahnama of Firdausi, Vol. II VOL. II. 2 B / V. 733 / V. 734 / KAI KATJS; lines 20125-20288 confidence: high

Kai Kaus says both candidates are dear and sets a trial: each with a host must go to the Castle of Bahman near Ardabil; Ahriman wars there on fire-worshippers, and the throne will go to whoever captures the fortress.

The passage contrasts God or the Lord as source of victory, Grace, and throne with Ahriman as a hostile power associated with the fortress and war against fire-worshippers.
read in the book →
The Shahnama of Firdausi, Vol. II VOL. II. I / KA1 KAUS 139 / ISO THE SHAH NAM A OF FIRDAUSI / VOL. 11. L; lines 8287-8440 confidence: medium

The champions fight with javelins, scimitars, and maces; weapons break or bend, the riders are exhausted, and the passage says they part as sire and son.

The passage contrasts youthful Suhrab with Rustam as the man in years, while also identifying them as son and sire and repeatedly matching their strength in combat.
read in the book →
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

Suhrab returns to his troops at night and asks Human about the opposing cavalier, calling him his match, peerless, and an old lion.

Suhrab calls the opposing cavalier his match and peerless; Giv says only Rustam can contend with Suhrab; Rustam cannot unhorse Suhrab and is unsure who will prevail.
read in the book →
The Shahnama of Firdausi, Vol. II VOL. II. I / KA1 KAUS 139 / ISO THE SHAH NAM A OF FIRDAUSI / VOL. 11. L; lines 8609-8758 confidence: medium

Suhrab says the opponent resembles him and bears "the marks whereof my mother spake"; his heart presages that he must be Rustam.

Suhrab sees a strong physical resemblance, recalls marks described by his mother, presages that the opponent is Rustam, and says he may not challenge his sire, yet Rustam refuses the request to reveal his name.
read in the book →
The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12568-12749 confidence: low

Siyawush questions war for aggrandisement and wanton bloodshed, says Kai Kaus wants him to fight without cause, fears perishing through his oath, and says the Shah would rob him of both worlds and yield him to Ahriman.

Siyawush contrasts obedience to God and right action with being yielded up to Ahriman.
read in the book →
The Shahnama of Firdausi, Vol. II VOL. II. R / VOL. II. S / KAI KATJS 317 / VOL. II. X.; lines 16178-16328 confidence: medium

Piran asks why a foul Div has gained Afrasiyab's heart, says he has slain innocent Siyawush, and warns that Iran will seek revenge.

Piran says a foul Div has gained Afrasiyab's heart, that a wily Div from Hell struck the monarch, and that Ahriman turned his counsels to evil.
read in the book →

finnic

Finno-Ugric, Siberian Mythology CHAPTER II / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14304-14386 confidence: high

God commands a stone to rise from the ocean bottom, asks the First Man to dive and bring land, and scatters the earth brought in the First Man’s hand on the water while commanding the world to take shape.

The First Man helps God by bringing earth but then hides some to create a world of his own; related variants identify the earth-fetcher as God’s antagonist.
read in the book →
Finno-Ugric, Siberian Mythology CHAPTER II / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14304-14386 confidence: medium

Yakut tales call Satan the elder brother of Christ; corresponding Votiak and many Russian tales make God and the devil Keremet brothers; Zervanists say Ormazd and Ahriman were born of the same mother, with Ahriman born first.

The passage groups Yakut, Votiak/Russian, and Zervanist examples in which opposed sacred figures are brothers or born from the same mother.
read in the book →
Finno-Ugric, Siberian Mythology CHAPTER VII / THE CREATION OF MAN / PLATE XLIV / THE CREATION OF MAN; lines 16542-16636 confidence: high

The passage states that creation-of-man tales, like origin-of-earth stories, contain two antagonistic beings, God and the devil; the devil mars God's work, often before God gives man life, and the dog watches over man.

The passage explicitly describes God and the devil as antagonistic beings, with the devil marring God's work before humans receive life.
read in the book →
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.

Winter son’s attempt brings disaster and death, while Summer son succeeds in bringing the vegetation deity.
read in the book →
Finno-Ugric, Siberian Mythology DEITIES OF THE EARTH / PLATE XXXI / DEITIES OF THE EARTH / DEITIES OF THE EARTH; lines 11567-11624 confidence: low

Certain magic drums show Madderatshe, “Madder father,” as a male counterpart to Madderakka; the passage says he is little known and probably later.

Certain magic drums show Madderatshe, a male counterpart to Madderakka, though the passage says he is little known and probably later.
read in the book →
Finno-Ugric, Siberian Mythology DESTRUCTION OF THE WORLD 363 / DESTRUCTION OF THE WORLD 365 / DESTRUCTION OF THE WORLD / DESTRUCTION OF THE WORLD; lines 16390-16461 confidence: medium

Ulgen sends Maidere from the sky to teach and convert mankind; Erlik becomes angry, threatens him with a sword, attacks, and kills him.

The passage characterizes the Altai Tatar end-world drama as a final contest between powers of good and evil in which evil is completely destroyed.
read in the book →
Finno-Ugric, Siberian Mythology FAMILY GODS / PLATE XIV / OF THE / FAMILY GODS; lines 6058-6163 confidence: high

One part of sacrificial gifts is placed on a shelf and another burned in the fire; bread is placed on a corner shelf with a white cloth, sometimes with bread from the guardian's wife and other families.

One part of the sacrificial gifts is placed on a shelf while another part is burned, and the passage explicitly calls this a dual sacrificial custom.
read in the book →
Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS 69 / GENERAL MEMORIAL FEASTS / CHAPTER V / THE LIFE BEYOND; lines 3280-3312 confidence: high

The underworld resembles the world of the living, except that it would appear inside out or upside down to human eyes.

The underworld is said to resemble the present world while appearing inside out or upside down; examples include soles of the dead against those of the living and rivers flowing in opposite directions.
read in the book →
Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS / CHAPTER V / THE LIFE BEYOND / THE LIFE BEYOND; lines 3315-3393 confidence: high

The underworld is contrary to this world: sun movement is reversed; the dead become younger and smaller until they vanish, become nothing, or are born into the family again; Ostiaks say the dead dwindle to a little beetle.

The passage presents the underworld as contrary to the living world, with reversed sun movement, reverse aging, and reversed ritual actions.
read in the book →
Finno-Ugric, Siberian Mythology GODS OF SKY AND AIR / GODS OF SKY AND AIR / PLATE XXIX / GODS OF SKY AND AIR; lines 10774-10866 confidence: medium

Cheremiss prayers mention “Frost man” and “Frost woman,” though not as anthropomorphic beings; some districts assign them to morning- and evening-frost and offer grey ram and grey sheep, praying that frost not spoil seed.

Some Cheremiss districts distinguish morning-frost as Frost man and evening-frost as Frost woman, with distinct male and female animal sacrifices.
read in the book →
Finno-Ugric, Siberian Mythology HEROES / HEROES / PLATE XIX / HEROES; lines 7336-7431 confidence: medium

An Esthonian tale says the Thunder god thrives best in leaf-tree forest and Hiisi among conifers; the author compares this with a Cheremiss distinction between Nature god and underground spirits.

The Esthonian tale contrasts Thunder god in leaf-tree forest with Hiisi among conifers, and the author links this to a nature-god versus underground-spirit distinction among the Cheremiss.
read in the book →
Finno-Ugric, Siberian Mythology HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS / HOUSEHOLD SPIRITS; lines 7672-7751 confidence: medium

The Cheremiss house spirit is called Port-oza; in prayer the names House man and House woman are used; it appears at times as a man or woman in old Cheremiss fashion.

The Cheremiss pray to “House man” and “House woman,” and sacrifices may be differentiated as a black ram for the male spirit and a black sheep for the female.
read in the book →
Finno-Ugric, Siberian Mythology PLATE XLIII / THE TREE OF LIFE / THE TREE OF LIFE / THE TREE OF LIFE; lines 15921-15999 confidence: high

The Eddic eagle in the crown and Nidhugg under the roots are said to be closely connected with Central Asian tree-of-life details; a Kalmuck dragon in the sea at the foot of Zambu waits for falling leaves, and missed leaves become gold.

The Edda has an eagle in the crown and Nidhugg under the roots; Central Asian tales place Garide in the crown and Abyrga at or around the tree, with the eagle attacking the snake.
read in the book →
Finno-Ugric, Siberian Mythology PLATE XLIV / THE CREATION OF MAN / THE CREATION OF MAN / THE CREATION OF MAN; lines 16721-16799 confidence: medium

Opening fragment: during God’s absence, the devil blows a spirit into a man whom God created.

The devil or Erlik enters while the creator is absent or away, circumvents the guardian dog, and gives life or spirit to the created body.
read in the book →
Finno-Ugric, Siberian Mythology PLATE XLIV / THE CREATION OF MAN / THE CREATION OF MAN / THE CREATION OF MAN; lines 16721-16799 confidence: high

The author identifies two Central and Northern Asian tale cycles: devil-soiling of a God-created human body and devil-animation of a God-created man; both explain deficiencies, bodily in the first and mental in the second.

The author states that the cycles explain unexpected deficiencies in God-created humans, including bodily weaknesses, disease, sinful tendencies, and mental deficiencies.
read in the book →
Finno-Ugric, Siberian Mythology PLATE XLVI / THE HEAVEN GOD / CHAPTER XI / THE SONS OF GOD; lines 17726-17760 confidence: medium

Kara, also Kara-Khan, has left his father and chosen the dark holes of the underworld instead of the light-filled abodes of Heaven.

Kara or Kara-Khan leaves his father and chooses the dark holes of the underworld instead of the light-filled abodes of Heaven.
read in the book →
Finno-Ugric, Siberian Mythology PLATE XXV / CHAPTER XIII / GODS OF SKY AND AIR / GODS OF SKY AND AIR; lines 10052-10166 confidence: high

In sacrificing to the Heaven god, priests and the animal face the rising sun; this contrasts with worship of the dead. The Cheremiss and Votiaks distinguish “sacrificing upward” and “sacrificing downward.” The animal should be white, or covered with white cloth, and the Heaven god’s sacrificial tree should be a leaf or “white” tree rather than a dark coniferous tree of the dead.

Rites to the Heaven god are oriented toward the rising sun and called upward sacrifice, while rites of the dead face the opposite direction and use dark coniferous trees rather than white or leaf trees.
read in the book →
Finno-Ugric, Siberian Mythology THE BELIEF IN SOULS 7 / THE BELIEF IN SOULS 9 / THE BELIEF IN SOULS / THE BELIEF IN SOULS; lines 926-1005 confidence: medium

Things as well as humans and animals are said to have souls; the Votiak corn soul can appear as a little butterfly, and the Cheremiss speak of souls of earth, fire, water, and other entities, whose disappearance causes barrenness or sickness.

The passage repeatedly distinguishes visible things from separable souls or shadows, and explicitly states that objects have an invisible part separated from the visible by breaking.
read in the book →
Finno-Ugric, Siberian Mythology THE BELIEF IN SOULS / THE BELIEF IN SOULS 7 / THE BELIEF IN SOULS 9 / THE BELIEF IN SOULS; lines 843-923 confidence: medium

The Finns call a man’s tutelary genius Haltia; each person has one that precedes him, and a potent Haltia may arrive home first and announce him. Varjohaltia can foretell coming events such as harvest quality.

Each person has a Haltia that precedes him; related terms include Shadow-ruler, guide, and fortune, and the guardian may appear in place of the person or the dead.
read in the book →
Finno-Ugric, Siberian Mythology THE BELIEF IN SOULS / THE BELIEF IN SOULS / THE BELIEF IN SOULS 7 / THE BELIEF IN SOULS 9; lines 765-840 confidence: medium

Shadow-souls may become a Doppelganger or tutelary genius; the Siryan ort commonly functions as a guardian-spirit near its protege, appearing in dreams in the person's shape and sometimes pinching blue spots into the skin.

The Siryan ort is explained as a shadow-soul that has become a Doppelganger or tutelary genius, dwelling near its protege and appearing in dreams.
read in the book →
Finno-Ugric, Siberian Mythology THE CREATION OF MAN 379 / CHAPTER VIII / THE FALL OF MAN / THE FALL OF MAN; lines 16930-17009 confidence: medium

In the Biblical paradise, two trees grow in the centre: the tree of life and the tree of knowledge of good and evil; the fruit of the latter is forbidden to humans.

The passage contrasts Biblical central trees of life and knowledge with a Central Asian single tree whose eastward and westward branches provide nourishment and misfortune and which is called both a tree of life and death.
read in the book →
Finno-Ugric, Siberian Mythology THE CREATION OF MAN / THE CREATION OF MAN / THE CREATION OF MAN / THE CREATION OF MAN 379; lines 16802-16848 confidence: high

The originally naked dog is described as an important common feature in creation tales; the author infers a common root including the devil as spoiler of God's created people and the dog as their guardian.

The passage describes God as creator or life-giver and the devil as spoiler or marrer, and the author explicitly calls the underlying conception strictly dualistic.
read in the book →
Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON; lines 18359-18437 confidence: high

Mongolian tales call the sun and moon sisters. They discuss who will travel by day and by night. The sun regrets that the earth is smooth and has no hillocks or mounds above the water for people to live on; the tale does not say how earth came to exist.

The Mongolian tale calls the sun and moon sisters and has them agree about travel in the day and night.
read in the book →
Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON; lines 18359-18437 confidence: medium

A Torgout legendary tale says the devil Shulman created three suns to burn the earth made by God, Burkhan-Bakshi. God covered the earth with a flood; one sun remained, and the others were later plunged into the bottomless pit assigned as the devil's dwelling.

In the Torgout tale Shulman creates suns to burn Burkhan-Bakshi's earth; God covers the earth with a flood and later sends the extra suns into the devil's bottomless pit.
read in the book →
Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON / THE STARS; lines 18440-18521 confidence: high

The Altaic Tatars say Otshirvani created the sun by putting fire on his sword and slinging it into the sky, and made the moon by striking water with his sword; daylight is hot because the sun is fire, while moonlight is cold because the moon came from water.

The Altaic Tatar account makes the sun from fire and the moon from water, explaining daylight as hot and moonlight as cold.
read in the book →
Finno-Ugric, Siberian Mythology THE GREAT MOTHER / THE STARS / THE SUN AND THE MOON / THE STARS; lines 18440-18521 confidence: high

Many Siberian peoples of Turkish origin address the sun as feminine or Mother sun and the moon as masculine or Father/Old man moon; tales mention Sun Khan and Moon Khan, and the passage reports several sun and moon worship or greeting practices.

The passage states that many Siberian peoples of Turkish origin imagine the sun as feminine or Mother sun and the moon as masculine or Father/Old man moon, with Sun Khan and Moon Khan appearing in tales.
read in the book →
Finno-Ugric, Siberian Mythology THE HEAVEN GOD / PLATE XLV / ASTERY TO FRIGHTEN AWAY A FEMALE / THE HEAVEN GOD; lines 17478-17573 confidence: high

Many Central Asian peoples believe Heaven gives life. The sky is male and not anthropomorphic; earth is female. The sky acts as father and procreates, while Earth Mother gives birth and material body; light, warmth, rain, and wind are cited as natural grounds for the idea.

The passage presents male sky and female earth as father and mother of life: sky procreates and gives spirit, earth gives birth and body.
read in the book →
Finno-Ugric, Siberian Mythology THE HEAVEN GOD / THE HEAVEN GOD / THE HEAVEN GOD / THE HEAVEN GOD; lines 17394-17475 confidence: high

Altai Tatars say each mortal has Jajutsi, who brings life-force from the heavenly lake of milk and follows as a good spirit; Kormos is a lifelong evil companion; good and evil deeds are recorded on right and left shoulders; Jajutsi live in the third Heaven; the text notes Iranian origin for good and bad angels.

The passage pairs Jajutsi, a good companion and recorder of good deeds, with Kormos, a harmful companion and recorder of evil deeds, each associated with one side of the body.
read in the book →
Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH 325 / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14807-14887 confidence: high

God meets the devil Buninka, who also wants to create a world; Buninka seeks to destroy God's earth and breaks God's twelve-stringed instrument; God wins a pine-tree-from-the-lake contest.

The passage explicitly describes God and Buninka as antagonistic primitive beings, both associated with claims to world-creation power.
read in the book →
Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH 325; lines 14635-14718 confidence: medium

In Votiak tales from Sarapul, God's assistant meets a crab that says it has lived in the sea for 120 years without finding land; the story continues with earth fetched and an evil being hiding sand in its mouth and creating mountains.

The passage describes a Votiak evil being hiding sand and creating mountains and discusses Satanael or the devil as earth-fetcher in dualistic stories.
read in the book →
Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14389-14469 confidence: high

A Yakut tale says God created a small, smooth, even earth; the devil damaged it by kicking and tearing it; God urged it to grow, and the damaged places became mountains, valleys, and lakes.

The devil damages the new earth in the Yakut tale and releases harmful animals in the Buriat/Vogul-related material, contrasting with God’s creative or corrective acts.
read in the book →
Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14472-14548 confidence: high

Eastern Finnish tales describe the devil, sometimes with a diver-bird's aid, fetching earth from the sea bottom, hiding some in his mouth, and spitting it out as stones, rocks, and mountains when it swells.

The passage explicitly calls the tale dualistic and presents God and the devil as paired figures involved in the origin or renewal of earth.
read in the book →
Finno-Ugric, Siberian Mythology THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14472-14548 confidence: medium

One variant has God sitting on a golden pillar in the middle of the sea and the devil appearing when God's reflection is told to arise; Bulgarian legends say the devil was born of God's shadow.

One variant says the devil appears when God commands his reflection in water to arise, and Bulgarian legends say the devil is born of God's shadow.
read in the book →
Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVII / OF THE / THE REALM OF THE DEAD 489; lines 21333-21422 confidence: high

Mu-monto sees fat horses on naked rock, thin cattle on rich meadow, sewn-mouth women, officials and shamans in boiling pitch, bound men, naked women embracing thorn-bushes, and contrasting poor and rich women.

Both accounts include fat animals in barren settings and lean or miserable animals in rich or watered settings.
read in the book →
Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / PLATE XLVII / THE SONS OF GOD; lines 18097-18153 confidence: high

The Tengeri are divided into western friendly “white” gods and eastern harmful “black” gods; there are fifty-five of the former and forty-four of the latter, and Mongols also know ninety-nine Tengeri of Heaven.

The Tengeri are divided into western/white/good and eastern/black/evil groups.
read in the book →
Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / PLATE XLVII / THE SONS OF GOD; lines 18097-18153 confidence: medium

The Buriats say the gods formerly lived in peace, then quarrelled; at first there were fifty-four western Tengeri, forty-four eastern Tengeri, and one border god belonging to neither, named Segen-Sebdek-Tengeri, whom both sides sought to recruit.

The eastern and western divine groups compete for Segen-Sebdek-Tengeri, a deity placed between them and belonging to neither side.
read in the book →
Finno-Ugric, Siberian Mythology THE SONS OF GOD / THE SONS OF GOD / PLATE XLVII / THE SONS OF GOD; lines 18097-18153 confidence: medium

The Tengeri are divided into western friendly “white” gods and eastern harmful “black” gods; there are fifty-five of the former and forty-four of the latter, and Mongols also know ninety-nine Tengeri of Heaven.

The passage presents numbered good and evil divine or star beings: Buriat/Mongol Tengeri, Altai evil spirits, and Chinese Star gods.
read in the book →
Finno-Ugric, Siberian Mythology THE WIND / PLATE LI / CHAPTER XVII / THE EARTH; lines 20036-20126 confidence: high

“The sky above is our father, the earth beneath is our mother, man is the child of both.”

The Orkhon inscription identifies sky as father, earth as mother, and man as their child; the passage also says sky gives life and earth gives form.
read in the book →
Finno-Ugric, Siberian Mythology THUNDER / CHAPTER XV / PLATE L / %; lines 19765-19896 confidence: high

The Chuvash have Mother fire and Father fire; Yakuts and Buriats worship masculine and feminine Fire gods, with names including Old Man Ulakhany and Mistress Sabaga, Lord Sakhadai and Mistress Sakhala, and Yakut poetic titles White-bearded Lord and White-haired Lady.

The passage lists traditions with both masculine and feminine Fire gods, including Mother fire and Father fire and several named male-female pairs.
read in the book →
Finno-Ugric, Siberian Mythology WORLD PICTURES / CHAPTER II / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14219-14301 confidence: high

In an Alarsk Buriat tale, Burkhan comes from Heaven to create earth; Sholmo advises and fetches earth-matter from under water; God scatters it on the ocean; Sholmo receives land for his staff, and reptiles and snakes emerge from the hole.

The passage explicitly states that the tales involve two beings before world creation, one good and one wicked, and gives examples where the devil-like figure assists or advises the creator.
read in the book →
Finno-Ugric, Siberian Mythology WORLD PICTURES / CHAPTER II / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14219-14301 confidence: medium

The passage says similar antagonistic beings occur in Mani’s teachings and semi-Christian sect legends, and reports a Yakut tale where Satan says he lives under water; it also notes that in Zarathustra the Evil One arose from the depths.

The passage describes Satan living under water, the Evil One arising from the depths, and devil figures appearing on primordial water in foam or a bubble.
read in the book →
Finno-Ugric, Siberian Mythology WORLD PICTURES / CHAPTER II / THE ORIGIN OF THE EARTH / THE ORIGIN OF THE EARTH; lines 14219-14301 confidence: medium

An Altaic story says Ulgen sees mud with human features floating on the ocean, gives it a spirit, and names it Erlik; Erlik begins as God’s friend and brother but later becomes his enemy, and the Altai Tatars often call the creator’s helper Man or First Man who becomes Erlik.

The Altaic account says Erlik begins as God’s friend and brother or as the world-creation helper, becomes God’s enemy through pride and boastfulness, and is driven into the depths as ruler of the spirits of the dead.
read in the book →
Finno-Ugric, Siberian Mythology WORLD PICTURES / WORLD PICTURES / CHAPTER II / THE ORIGIN OF THE EARTH; lines 14138-14216 confidence: high

The author comments that the tale's God-and-Satan opposition is sharp dualism and treats the name Satan and the following variant as clues for tracing the myth's origin.

The author explicitly describes the God-and-Satan opposition as sharp dualism, and the variant contrasts wicked Satan with good Christ.
read in the book →
Finno-Ugric, Siberian Mythology WORLD PICTURES / WORLD PICTURES / CHAPTER II / THE ORIGIN OF THE EARTH; lines 14138-14216 confidence: medium

A Yakut variant says Satan was Christ's elder brother, wicked while Christ was good. Satan dives for sand twice unsuccessfully, then becomes a swallow and brings up mud; Christ blesses the mud into flat earth, while Satan hides mud in his throat, and after Christ strikes him the mud forms mountains.

A variant states that Satan was the elder brother of Christ and contrasts the former as wicked with the latter as good.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 BELIEFS OF THE WEST FINNS 29! / LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC; lines 11721-11777 confidence: medium

Kivutar, the Maid of Pain and Sickness, is described as benevolent; she has a kettle and the daughter of Vaino has a pot in which pains are boiled on the Hill of Pain and then flung into a hole nine fathoms deep.

Kivutar is introduced as kindly and benevolent in charms, while the passage says that in origins the old wife or daughter of pain and sickness is treated as evil and linked to harmful origins.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN. / MAIDENS OF THE AIR, OF SPRINGS, ETC / POHJOLA.; lines 11780-11892 confidence: medium

Sharp Frost moves to Pohjola after escaping Ilmari's forge. A boy from Pohjola is asked to bring ice for burns, and the Virgin Mary is requested to go to murky Pohjola and a snowy mountain top to bring ice and snow for a burn.

Ice, snow, slush, frost, a snowy mountain, and an icy spring associated with Pohjola are repeatedly invoked or used to cool burns and injuries from fire.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 SEVENTH OR TATAR PERIOD 263 / SEVENTH OR TATAR PERIOD 265 / SEVENTH OR TATAR PERIOD 267 / SEVENTH OR TATAR PERIOD 269; lines 10135-10205 confidence: medium

A street contains shops and a mosque with a minaret, where the religion or creed of the Prophet is proclaimed; the passage lists sin, guilt, Satan, evil spirits, angels, fasting, alms, offerings, prayer, penance, and compassion for the poor.

The passage describes Satan and evil spirits pervading the world, with their machinations thwarted by angels.
read in the book →
The Pre- and Proto-historic Finns, Volume 1 TAPIO AND THE DIVINITIES OF THE FOREST. / BELIEFS OF THE WEST FINNS 29! / LEMPO. / EARTH SPIRITS, SAMPSA PELLERVOINEN.; lines 11347-11486 confidence: high

Winter-lad takes a horse of the Wind or Ahava, drives to Sampsa’s bed, and tells him to rise; Sampsa refuses, saying Winter-lad blew leaves from trees, catkins from grass, and blood from maidens.

Winter-lad and Summer-lad perform parallel attempts to wake Sampsa, but Winter-lad is rejected as destructive while Summer-lad is accepted as life-giving.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE 167 / FORMULAE / FORMULAE; lines 6841-6959 confidence: medium

A former hunting scene describes three forest forts of wood, bone, and stone; forest gift-givers dwell there, the forest master lives in the stone fort, and Tapio’s household and Mielikki appear in gold and silver adornment and are disposed to give gifts.

The passage contrasts an earlier kindly Mielikki with gold ornaments and gifts against a later cruel Kuurikki with withy ornaments and refusal to give.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 10405-10536 confidence: high

The frosty maiden or icy girl is called to bring snow, frost, and ice for sores made by Fire and injuries by Panu, forming an icy crust or coat.

Repeated formulae oppose burns, Fire, and Panu with snow, frost, ice, icy water, slush, and cooling matter; Water is also placed in contrast to Fire as the elder who should keep awake while Fire sleeps.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 10538-10652 confidence: medium

Ukko is invoked as 'lord on high' and asked to enter fire with water, walk a fiery path, and whisk icy water on fire scars.

The formulae repeatedly contrast fire or flame with water, snow, ice, frost, and wind; one formula explicitly says Water keeps awake while Fire falls asleep.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 7650-7775 confidence: medium

The speaker asks the father from the sky and mother from the depths of earth to help give away the maiden’s hand, lead the man to be betrothed, and overcome the envious and the enemy.

The bridal formula invokes a father from the sky and a mother from the depths of earth as paired sources of mercies and help.
read in the book →
The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs THE MAGIC SONGS OF THE FINNS M / ISO THE MAGIC SONGS OF THE FINNS / FORMULAE / FORMULAE 167; lines 6438-6512 confidence: high

Formula c addresses a little mother, old wife, and wise woman, asks why no one marries the speaker, and says fair things are in pairs, including trees, pines, fish, birds, shoes, and fence stakes.

The first-person speaker says fair things are in pairs and lists paired trees, pines, fishes, birds, shoes, and fence stakes while asking why she is not paired.
read in the book →

norse

Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 5264-5334 confidence: high

Goethe is quoted as saying that the conflict between Belief and Unbelief is among the deepest themes in universal and human history; epochs of belief are fruitful, while epochs of unbelief vanish as unfruitful.

The quoted Goethe passage explicitly identifies Belief and Unbelief as opposed forces whose conflict structures epochs of history.
read in the book →
Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419; lines 20472-20552 confidence: low

The passage alludes to the story of nine white and nine black Spirit Amazons who slay Thidrandi Hall o’ Side’s son, where the Dísir are called genii of Heathendom and Christianity.

The passage mentions nine white and nine black Spirit Amazons in a story where they slay Thidrandi’s son.
read in the book →
Corpus Poeticum Boreale, Volume 1 THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES. / THE LAY OF SKIRNI. / VIII.; lines 9403-9520 confidence: medium

The editor presents the drama as contrasting old and new religious ideals, typified by Thor and Woden, and compares it with a similar dialogue between Eystein and Sigurd in The Life of Kings.

The editor frames the drama as a contrast between two religious ideals embodied by Thor and Woden, and the dialogue stages their mutual taunts and competing boasts.
read in the book →
Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI.; lines 11691-11824 confidence: medium

The fragment is embedded in the Saga of Asmund and paraphrased by Saxo; it is described as a branch of the Hildebrand-Hadubrand cycle. The story concerns brothers or kinsmen with twin peerless swords, charmed so that the false sword fails in brother-against-brother combat; the editor compares it cautiously to Balin and Balan in the Arthur cycle.

Two twin swords are described as peerless and charmed so that the false sword fails when two brothers bear them against each other.
read in the book →
Corpus Poeticum Boreale, Volume 1 VIII. / THE FLYTING OF IVAR AND WODEN. / SEPT POR ETE / FRAGMENTS OF LOST MYTHOLOGICAL POEMS.; lines 9665-9745 confidence: medium

Niord says he loathes the mountains after nine nights and contrasts wolves with swans; Skadi says she cannot sleep at the sea-shore because sea-fowls wake her.

The editorial note calls Niord and Skadi husband and wife, “ill-matched,” with sea and hills contrasted; their speeches reject each other’s landscapes.
read in the book →
Heimskringla; Or, The Chronicle of the Kings of Norway ENDNOTES: / HARALD HARFAGER'S SAGA. / HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS.; lines 2363-2458 confidence: medium

At the harvest-season sacrifice festival at Hlader, Hakon sits in the high-seat; Sigurd blesses the full goblet in Odin's name and drinks from the horn; Hakon makes the sign of the cross; Kar questions it; Sigurd calls it the sign of Thor's hammer.

Hakon makes the sign of the cross over the goblet, while Sigurd explains the same act to the bondes as the sign of Thor's hammer.
read in the book →
Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 12079-12174 confidence: medium

Bruse and Einar are contrasted in disposition; Sumarlide is like Bruse and dies in bed; Thorfin claims a share of Orkney, Einar refuses, and Bruse says he is willing to divide.

The passage contrasts Bruse’s peaceable character and peaceful, plentiful lands with Einar’s greed, severity, burdens, and dearth in his lands.
read in the book →
Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 12844-12934 confidence: medium

On a day of heavy rain, Olaf says the people in Lesjar, Loaf, and Vagar have received Christianity, broken down houses of sacrifice, and believe in the true God who made heaven and earth and knows all things.

Gudbrand says Olaf's God cannot be seen, while their god can be seen daily; Olaf speaks of the true God who made heaven and earth and knows all things.
read in the book →
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 31097-31190 confidence: medium

Erling marches with armed townspeople and merchants, provisions, and about 1200 men, leaving twelve watchmen behind; spies report Sigurd at Re/Rafnnes with 500 men; Erling's people want to attack in the houses or engage by night.

Erling contrasts Sigurd's alleged nighttime victories through Satan, witchcraft, and villainy with fighting by open day in regular battle array according to better chiefly example and law.
read in the book →
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 6415-6465 confidence: medium

On Olaf's return to the north side of Salten fjord, the same tempest and high sea continue for days; Olaf asks Bishop Sigurd for counsel, and the bishop says he will try whether God gives power to conquer the Devil's arts.

Bishop Sigurd says he will try whether God gives him power to conquer the Devil's arts.
read in the book →
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

Leif lodges at Brattahild with his father Eirik; people call him Leif the Lucky, but Eirik says the rescue and the arrival of a priest balance as luck and ill luck.

Leif is called lucky, but Eirik says his luck and ill luck balance: saving a wreck is offset by bringing a priest whom Eirik considers hurtful.
read in the book →
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 7618-7743 confidence: medium

Kolbjorn the marshal wore clothes and arms like the king and went up to the king on the quarter-deck while battle continued fiercely.

Kolbjorn is dressed and armed like Olaf, is captured after leaping overboard, and is brought to Earl Eirik because he is supposed to be the king.
read in the book →
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 27903-28008 confidence: medium

Magnus is proclaimed king in Oslo according to the oath sworn to Sigurd; many enter his service. He is described as handsome, passionate, cruel, physically skilled, favored for his father's sake, a great drinker, greedy, hard, and obstinate.

The passage juxtaposes Magnus's harsh and obstinate traits with Harald's sociable, generous, counsel-receptive traits, then notes that they ruled together for a time despite different dispositions.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL; lines 5627-5758 confidence: medium

The passage interprets Loki as drought or excessive sun-heat, Freya as earth, Brisinga-men as earth's cherished ornament, and Heimdall as rain and dew that overcome drought.

The passage explicitly interprets Loki as drought or excessive sun-heat and Heimdall as gentle rain and dew that conquers drought.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 confidence: high

Odin and Frigga have twin sons, Hodur and Balder; Hodur is blind and associated with darkness, while Balder is radiant, associated with innocence and light, and loved by gods and men.

Balder and Hodur are explicitly presented as twin sons of Odin and Frigga and are contrasted as light and darkness; Hodur is later named as Balder's destined slayer.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 confidence: high

Odin and Frigga have twin sons: Hodur, blind and dark, and Balder, radiant, pure, light-bearing, and loved by gods and men.

Balder and Hodur are twin sons sharply contrasted as light/radiance and darkness/blindness.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7475-7592 confidence: medium

Frigga says nothing can harm Balder because all things loved the light, of which he was the emblem, and swore not to injure him; Loki, described as fire, is jealous and asks whether all objects joined the league.

Balder is described as the beloved emblem of light, while Loki is described as fire, jealous because Balder eclipses him and is loved while Loki is feared and avoided.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7475-7592 confidence: medium

Frigga says all things love the light, of which Balder is the emblem, and have sworn not to injure him. Loki is described as the personification of fire, jealous of Balder, the sun, and he asks whether all objects joined the league.

The narrator contrasts Loki, personification of fire, with Balder, the sun and emblem of light, and states that Loki is jealous of him.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 confidence: high

The passage interprets Balder as the setting sun or clear summer light, Hodur as darkness or winter, Vali as new light after winter, and Loki as fire jealous of Balder's pure heavenly light.

The passage interprets Balder as summer or light, Hodur as winter darkness, and Vali as new light after winter.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 confidence: medium

The passage interprets Balder as the setting sun or clear summer light, Hodur as darkness or winter, Vali as new light after winter, and Loki as fire jealous of Balder's pure heavenly light.

The passage states that Loki, the fire, is jealous of Balder, the pure light of heaven.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7978-8048 confidence: high

The ethical interpretation states that Balder and Hodur are symbols of good and evil, while Loki impersonates the tempter.

The passage states that Balder and Hodur symbolize conflicting forces of good and evil, and the quoted verse names Hoder as Balder’s blind brother.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7978-8048 confidence: medium

The myth is given an ethical interpretation: Balder and Hodur symbolize good and evil, and Loki impersonates the tempter who guides the blind murder hand against Balder.

The passage explicitly interprets Balder and Hodur as conflicting good and evil and Loki as the tempter.
read in the book →
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 10777-10812 confidence: medium

Some authorities interpret the Volsung story as sun myths: Sigi, Rerir, Volsung, Sigmund, and Sigurd personify the sun, bear invincible sword-sunbeams, and fight demons of cold and darkness.

The interpreted heroes carry invincible swords identified with sunbeams and fight demons of cold and darkness.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12430-12540 confidence: high

"the world rose out of chaos"; Greek chaos is a "vapoury, formless mass," while the Northern version is "a chaos of fire and ice."

The Northern beginning is described as a chaos of fire and ice from which the first divinities were born.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12430-12540 confidence: high

“The Northern nations, like the Greeks, imagined that the world rose out of chaos”; Greek chaos is described as vapory and formless, Northern chaos as “fire and ice.”

Northern chaos is described as a combination of fire and ice, two opposing elements from which first divinities arise.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12761-12872 confidence: medium

Freya is compared with Venus as sea-born love and beauty goddess and with Minerva through helmet, breastplate, and blue eyes; she may act as a Valkyr and carry heroic slain to her halls.

Freya is compared with Venus in love and beauty, but also assumes Valkyr garb and is compared with Minerva in armor.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 confidence: high

North of the abyss lies Nifl-heim, home of mist and darkness, with Hvergelmir at its center supplying twelve Elivagar streams that freeze into ice-blocks.

Nifl-heim and Muspells-heim stand on opposite sides of the abyss; cold, ice, fire, sparks, steam, and rime interact before Ymir comes to life.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 confidence: medium

The narrator describes Northern mythology as a struggle of beneficent natural forces against injurious ones and says cold and ice were contemplated as malevolent while heat and light were invoked as beneficent.

The narrator states that Northern mythology's principal theme is the struggle of beneficent forces of Nature against injurious ones and associates cold and ice with malevolence and heat and light with beneficence.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 328-454 confidence: high

Northern climate and scenery are said to shape religious belief; Icelanders are said to imagine creation from a strange mixture of fire and ice.

The world-origin sequence is framed around Nifl-heim's ice and Muspells-heim's fire acting on each other in the abyss.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: high

Giants discover Buri and Börr and wage war; Börr marries Bestla, daughter of Bolthorn, and she bears Odin, Vili, and Ve.

The passage presents gods and giants as opposing forces and describes continuing warfare between them, including later raids by the frost-giants.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 456-592 confidence: medium

Giants wage war against Buri and Börr; Börr marries Bestla; Odin, Vili, and Ve slay Ymir; Ymir's blood causes a deluge in which only Bergelmir escapes by boat with his wife.

The passage explicitly frames gods and giants as opposite forces and describes their long war.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: medium

Eclipses are explained as wolves catching the radiant orbs; people's noise makes the wolves drop them. The passage also says the gods descend from divine Börr and mortal Bestla and are doomed to perish with their world.

The gods are said to spring from an alliance between the divine element Börr and mortal Bestla and therefore to be finite and doomed to perish with the world.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: high

The gods appoint Sun, Moon, Day, Night, divisions of the day, Summer, and Winter to mark time; Summer descends from Svasud, while Winter is enemy to Summer and descends from Vindsual and Vasud.

Summer and Winter are appointed as rulers of seasons and described as enemies with contrasting lineage and character.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: high

Maggot-like creatures breed in Ymir's flesh; the gods give them form and intelligence. Dark, treacherous beings become dwarfs and related names, dwell underground, avoid daylight, and gather hidden treasure.

Creatures from Ymir's flesh are divided into dark underground dwarfs and fair light-elves dwelling in an airy realm between heaven and earth.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: high

Sköll and Hati pursue Sun and Moon, sometimes try to swallow them and cause eclipses; human noise makes them release the orbs; the passage connects the pursuit with final doom at Ragnarok.

Sun and Moon are chased by wolves whose goal is to swallow them and restore primeval darkness; eclipses are linked to temporary overtaking.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: medium

Sköll and Hati pursue Sun and Moon, sometimes try to swallow them and cause eclipses; human noise makes them release the orbs; the passage connects the pursuit with final doom at Ragnarok.

The passage frames good and evil, death and life, as moving toward a final struggle at Ragnarok and states the gods are doomed to perish with the world.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: high

The gods appoint divisions of the day and make Summer and Winter rulers of the seasons; Summer is gentle and loved, while Winter is his deadly enemy and linked to icy wind.

Summer and Winter are made rulers of seasons and are described as enemies with opposed dispositions.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 594-736 confidence: medium

Maggot-like creatures breed in Ymir's flesh; the gods give them forms and intelligence, sending dark dwarfs underground to Svart-alfa-heim and fair elves to Alf-heim between heaven and earth.

Creatures from Ymir's flesh are formed by the gods and separated into dark underground dwarfs and fair elves dwelling between heaven and earth.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 865-877 confidence: medium

The Æsir were the original inhabitants of heaven, but the Northern races also recognized the Vanas as sea- and wind-gods dwelling in Vana-heim.

The Æsir and Vanas are presented as distinct divine communities whose conflict ends when they recognize that strength lies in unity.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 865-877 confidence: medium

The Æsir are original inhabitants of heaven; the Vanas are also recognized divinities, associated with sea and wind, dwelling in Vana-heim and ruling their realms.

The passage presents two divine groups, Æsir and Vanas, first in conflict and then reconciled through peace.
read in the book →
Myths of the Norsemen: From the Eddas and Sagas L. E. R. / CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS; lines 8535-8655 confidence: medium

Giants are introduced as first creatures from icebergs in Ginnunga-gap and as opponents and rivals of the gods.

Giants are first creatures from the abyss and are described as opponents and rivals of the gods.
read in the book →
The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4070-4189 confidence: medium

Thrymheim is the mountain home built by Thjazi; Njorth married Skathi, who preferred her father's mountain hall, while Njorth preferred Noatun by the sea; they alternate nine and three nights but return separately to their preferred homes.

Skathi and Njorth marry but cannot share each other's mountain and sea homes, leading each to return to a separate dwelling.
read in the book →
The Poetic Edda NOTES / VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE; lines 2953-3165 confidence: medium

Vafthruthnir asks for the name of the steed drawing day for mankind; Othin answers Skinfaxi and says the horse draws glittering day and has a bright burning mane.

Skinfaxi draws day for mankind with a bright burning mane, while Hrimfaxi brings night for the gods and produces dew from bit-foam.
read in the book →
The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda WITH EXCERPTS FROM THE POETIC EDDA / SELECTED BIBLIOGRAPHY: / RECOMMENDED READING-- / INTRODUCTION; lines 324-408 confidence: medium

Niflheim and Muspell are named; Muspell burns and blazes, Surtr guards its border, and at the end of the world he will overcome the gods and burn the world with fire.

Cold Niflheim and hot Muspell face into Yawning-gap; heat meets rime, causing melting and quickened life-drops.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER I. / CHAPTER II. / CHAPTER III. / OF THE HIGHEST GOD.; lines 1122-1144 confidence: high

Those who live virtuously 'shall dwell with him in Gimle or Vingolf.'

The virtuous dwell with the god in Gimle or Vingolf, while the wicked go to Hel and then to Niflhel, down into the ninth world.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER III. / OF THE HIGHEST GOD. / CHAPTER IV. / THE CREATION OF THE WORLD.; lines 1147-1280 confidence: high

The Elivogs' venomous matter hardens into ice; rime fills the northern Ginungagap, while sparks and heat from Muspelheim affect the south; heated blasts melt rime into drops that quicken into Ymer/Aurgelmer.

The cold, icy, rime-filled region from Niflheim and the hot, bright region from Muspelheim meet; heated blasts melt rime into drops that become Ymer.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VI. / THE FIRST WORKS OF THE ASAS. THE GOLDEN AGE. / CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN.; lines 1682-1719 confidence: high

Ganglere asks about other remarkable places in the heavens; Har answers that there are many magnificent dwellings and names Alfheim, where light-elves dwell.

The passage contrasts light-elves and dark-elves by location, appearance, and deeds.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN. / CHAPTER VIII. / THE ASAS.; lines 1854-1970 confidence: high

Njord marries Skade, daughter of Thjasse; she wants the mountains at Thrymheim while he wants the sea. They agree on nine nights in Thrymheim and three in Noatun, but their songs complain respectively of wolves and sea-fowl.

Njord and Skade marry but prefer opposed environments, sea and mountain; their alternating residence agreement fails to satisfy either fully.
read in the book →
The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VIII. / THE ASAS. / CHAPTER IX. / LOKE AND HIS OFFSPRING.; lines 2043-2085 confidence: medium

Hel’s table, knife, servants, threshold, bed, and bed-hangings are named; she is described as half blue and half flesh-colored, with stern and grim looks.

Hel is described as one-half blue and one-half the hue of flesh.
read in the book →

mesopotamian

An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 1044-1154 confidence: medium

Enkidu hesitates and tries to dissuade Gish, then accompanies him; the elders encourage Gish; the pair proceed against Huwawa, and Enkidu is said to know the way to the forest entrance.

The passage repeatedly presents Enkidu and Gilgamesh acting in concert in major exploits, especially the Huwawa expedition and the bull episode.
read in the book →
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

Erech is the center of the Gilgamesh tale; Enkidu is brought there, the two heroes perform exploits in common, and the woman accompanying Enkidu brings them together.

Enkidu is brought to Erech, the accompanying woman brings him together with Gilgamesh, and the two heroes perform exploits in common.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 398-455 confidence: medium

The Pennsylvania tablet concerns Gilgamesh and Enkidu's meeting, conflict, and reconciliation; the Yale tablet concerns preparations for their encounter with Huwawa, guardian of the cedar forest.

The passage summarizes the Pennsylvania tablet as treating the meeting of Gilgamesh and Enkidu, their conflict, and their reconciliation, and later describes Enkidu as like Gilgamesh in the dream material.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 398-455 confidence: medium

With help from the heroes of Erech, Gilgamesh carries the heavy burden to Ninsun, who says it symbolizes someone born in the mountains, honored by all, and loved by Gilgamesh.

Ninsun explains that the dream burden symbolizes someone born in the mountains, honored by all, and loved by Gilgamesh; the second dream describes a figure like Gilgamesh whom he loves, again identified as Enkidu.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 886-952 confidence: high

Ninsun interprets Gish's dream as portending someone like Gish, "born in the field and reared in the mountain"; the passage says both heroes are thereby shown as foreigners from a mountainous region.

The passage repeatedly describes Gish/Gilgamesh and Enkidu as alike, with Enkidu called a rival, counterpart, or someone like Gilgamesh.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 886-952 confidence: medium

In the Assyrian version, the people urge Aruru to create the "counterpart" of Gilgamesh, someone like him; Enkidu is said to come from the mountain and to be "born in the field."

In the Assyrian version, the people ask the goddess Aruru to create the counterpart of Gilgamesh, someone like him.
read in the book →
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: high

Seal cylinders are said to show both heroes as bearded with similar hair and broad faces; Gilgamesh is generally a little taller, matching the statement that Enkidu is shorter.

Gilgamesh and Enkidu are described as nearly identical in seal-cylinder imagery and as counterparts or reflections in the passage's analysis.
read in the book →
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

The passage states that the epic is composite, that Enkidu was originally independent, and that Gilgamesh is depicted as Enkidu's counterpart or reflection with Enkidu's physical prowess transferred to him.

The passage argues that Enkidu is the real hero whose extraordinary physical power is afterward transferred to Gilgamesh.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1649-1735 confidence: high

The passage says Enkidu is the older figure; in the combined tales he is the prototype and Gilgamesh the copy or reflex, with the two regarded as brothers, born in the same place, similar in appearance, and adventuring together.

The passage says Enkidu is the older prototype, Gilgamesh becomes his reflex, and the two are regarded as brothers, similar in appearance, adventuring together, first rivals and then close friends.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1737-1874 confidence: medium

The passage says the close association of Enkidu and Gilgamesh recalls the Heavenly Twins motif and describes the tendency to associate two divine or semi-divine beings as inseparable companions or twins.

The passage explicitly says Enkidu and Gilgamesh recall the Heavenly Twins motif and are portrayed as sharing traits and accomplishing feats in common.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1737-1874 confidence: low

The passage says the mortal/immortal trait applies only in measure: Enkidu is killed by Ishtar, while Gilgamesh, offspring of a divine pair, is only smitten with disease; this is too unsubstantial for more than general comparison.

The passage identifies a frequent twin-motif trait in which one figure is immortal and the other mortal, and says this applies in some measure to Enkidu and Gilgamesh.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1737-1874 confidence: low

The passage says the two figures possess "the same traits" and accomplish "feats in common," and suggests possible transfer of traits from one figure to another.

The passage suggests that duplication in some paired-figure cases may arise from transfer of traits from one figure to another who usurped his place, as in the case of Enkidu and Gilgamesh.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1877-1976 confidence: medium

The passage says the Enkidu-Gilgamesh encounter is not preserved in the Assyrian second or possibly third tablet, but a brief fourth-tablet reference repeats the story and leads to the joint campaign against Huwawa.

The passage describes an encounter between Enkidu and Gilgamesh, a grappling at the gate of the family house, the end of the conflict, and reconciliation of the two heroes.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic PENNSYLVANIA TABLET / PENNSYLVANIA TABLET. / TRANSLITERATION. / TRANSLATION.; lines 2345-2565 confidence: medium

Gish reports a second dream of an axe or likeness in Erech that he loves, embraces, and regards as brother; his mother says the man is to be associated with him.

The dream figure is Gish's likeness, loved and embraced as brother, and later Enkidu is compared with Gish and becomes his rival.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic PENNSYLVANIA TABLET, TRANSLATION, Col. I-Col. III confidence: high

Some one, O Gish, who like thee / In the field was born and / Whom the mountain has reared

The dreams are interpreted as announcing a figure like Gish, and the second dream presents that figure as a beloved brother-like likeness.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic PENNSYLVANIA TABLET, TRANSLATION, Col. I-Col. III confidence: medium

Some one, O Gish, who like thee / In the field was born and / Whom the mountain has reared

Gish dreams of a likeness he embraces as a brother, and the passage frames Enkidu as someone like Gish before their later meeting.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic PENNSYLVANIA TABLET. / TRANSLITERATION. / TRANSLATION. / COMMENTARY ON THE PENNSYLVANIA TABLET.; lines 2825-2920 confidence: medium

The restoration “like a god” is supported; Enkidu is likened to a god.

Enkidu is described as being likened to a god while also being still accustomed to animal-like life.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic PENNSYLVANIA TABLET. / TRANSLITERATION. / TRANSLATION. / COMMENTARY ON THE PENNSYLVANIA TABLET.; lines 3020-3119 confidence: medium

If Assyrian fragment K 8574 is equivalent, the commentary says Gish may be told of Enkidu’s exploits and approach to Erech; Gish is pleased, while Enkidu becomes angry on seeing Gish or the man and wants to annihilate him.

The commentary explicitly frames the passage as an opposition between the primitive savage and the civilized being, with the primitive figure seeking to destroy a rival and the civilized figure seeking to lift him up.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic PENNSYLVANIA TABLET. / TRANSLITERATION. / TRANSLATION. / COMMENTARY ON THE PENNSYLVANIA TABLET.; lines 3216-3326 confidence: medium

Lines 180-182 likely described Enkidu's resemblance to Gish but are too mutilated; line 183 is restored from the Assyrian version as a description of Enkidu's strong power in the land.

The commentary presents Gish and Enkidu as two heroes, notes Enkidu's resemblance to Gish, and describes their fierce hostile encounter.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic VIII. / PENNSYLVANIA TABLET / PENNSYLVANIA TABLET. / TRANSLITERATION.; lines 2081-2342 confidence: high

dGis tells his mother that in the night a heavenly object or star of Anu fell upon or near him; Uruk people and young men gathered around it, and he loved, embraced, or brought it to his mother.

Two dreams present powerful objects, a heavenly mass and an axe, that are loved by dGis and interpreted by his mother as a person like him who will become close to him.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic VIII. / PENNSYLVANIA TABLET / PENNSYLVANIA TABLET. / TRANSLITERATION.; lines 2081-2342 confidence: medium

Enkidu and Shamkat or the harimtu enter Uruk; the crowd gathers in the street and compares Enkidu with Gilgamesh. A bed associated with Ishhara is laid out; Gilgamesh approaches at night, and Enkidu stands in the street to block his path.

Enkidu blocks Gilgamesh at a doorway or gate, they wrestle like bulls, and the confrontation is followed by Enkidu’s acknowledgment of Gilgamesh’s status.
read in the book →
An Old Babylonian Version of the Gilgamesh Epic YALE TABLET. / TRANSLITERATION. / TRANSLATION. / NOTES; lines 4731-4891 confidence: medium

Seal-cylinder notes describe Gilgamesh and Enkidu as sometimes visually similar, with Enkidu having human legs like Gilgamesh, and sometimes conventionally differentiated, including by Enkidu’s animal hoofs and by beard and hair.

Seal-cylinder notes describe Gilgamesh and Enkidu as two heroes who can appear similar or be distinguished by human and animal traits.
read in the book →
Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XV / XX ASSYRIAN AND BABYLONIAN LITERATURE / INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE; lines 2718-2785 confidence: medium

Exorcisers are said to have methods similar to sorcerers and witches, but sorcerers and witches serve evil while exorcisers devote themselves to good under divine protection.

Exorcisers and sorcerers or witches are said to use similar methods, but the former are aligned with good and divine protection while the latter serve evil.
read in the book →
Assyrian and Babylonian Literature: Selected Translations PRAYERS AND HYMNS 42 1 / PRAYER TO MARDUK V / PRAYERS AND HYMNS 423 / PRAYER TO NERGAL; lines 25956-26008 confidence: medium

Nergal is described as brilliant in the bright heavens, great in the Under World, present with Ea in the assembly of the gods for counsel, and with Sin in the heavens seeking all things.

Nergal is praised as brilliant in the bright heavens and great in the Under World.
read in the book →
Assyrian and Babylonian Literature: Selected Translations PRAYERS AND HYMNS 425 / PRAYERS AND HYMNS 427 / PRAYERS AND HYMNS 429 / HYMN TO ISHTAR Q; lines 26287-26401 confidence: high

"Ishtar, the goddess of evening, am I; Ishtar, the goddess of morning, am I; Ishtar, who opens the portals of heaven"

Ishtar explicitly identifies herself as both goddess of evening and goddess of morning.
read in the book →
Assyrian and Babylonian Literature: Selected Translations PRAYERS AND HYMNS 427 / PRAYERS AND HYMNS 429 / HYMN TO ISHTAR Q / PRAYERS AND HYMNS; lines 26404-26499 confidence: medium

"determines the decisions of heaven and earth" and "holdest fire and water, who rulest over all creatures"

The hymn pairs heaven and earth, fire and water, and heavenly and earthly proclamations of command under Nannar’s rule.
read in the book →
Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 341 / THE GILGAMESH NARRATIVE 343 / TABLET IX / ASSYRIAN AND BABYLONIAN LITERATURE; lines 21453-21511 confidence: high

One scorpion-man tells his wife that the approaching figure has divine flesh or body; the wife answers that he is two thirds godlike and one third human.

The scorpion-man and his wife describe the approaching figure as having the body or flesh of the gods and as two thirds godlike and one third human.
read in the book →
Cuneiform Parallels to the Old Testament ELEVENTH TABLET / TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II:; lines 8208-8311 confidence: high

Nostrils are opened, and seven and seven mothers are called.

Seven and seven mothers are called; seven form males and seven form females.
read in the book →
Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7802-7824 confidence: medium

“he appoints times for the conflagration / and for the deluge”

The passage treats conflagration and deluge as paired catastrophes, each assigned to a different zodiacal alignment and seasonal turning point.
read in the book →
Cuneiform Parallels to the Old Testament PRAYER OF THE RAISING OF THE HAND TO ISHTAR / NIN GA8AN HAR-8AG-KALAM-MA BAR-ZU / WISDOM LITERATURE / WISDOM LITERATURE; lines 10945-11240 confidence: high

The passage describes people as quickly troubled, dead by morning, hungry and then full, singing and playing and then howling, with thoughts changed.

Humans are depicted as moving abruptly between life and death, hunger and fullness, singing and lamentation, prosperity and distress.
read in the book →
Cuneiform Parallels to the Old Testament TABLET NO. 2 / IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1 / FIRST TABLET 4; lines 6063-6154 confidence: medium

Gilgamesh drives the people of Uruk to heavy labor on the city walls; they appeal to the gods, who ask Aruru to create a rival for him.

The gods ask Aruru to create a rival for Gilgamesh so that his attention will be drawn away from oppressing the people.
read in the book →
Cuneiform Parallels to the Old Testament THE SIXTH TABLET / THE SIXTH TABLET / THE SEVENTH TABLET / THE 8EVENTH TABLET; lines 3692-3880 confidence: high

Damascius reports that the Babylonians make two origins, Tauthe and Apason; Apason is husband of Tauthe, Tauthe is mother of the gods, and their only child Moymis is identified with the intelligible Cosmos proceeding from two origins.

Damascius says the Babylonians make two origins, Tauthe and Apason, with Tauthe named mother of the gods and Moymis proceeding from the two origins.
read in the book →
The Babylonian Legends of the Creation PUBLICATION OF THE CREATION TABLETS. / THE OBJECT OF THE BABYLONIAN LEGEND OF THE CREATION. / VARIANT FORMS OF THE BABYLONIAN LEGEND OF THE CREATION. / THE LEGEND OF THE CREATION ACCORDING TO BEROSUS AND DAMASCIUS.; lines 319-412 confidence: high

Damascius reports that the Babylonians conceive two principles, Tauthe and Apason; Apason is Tauthe's husband and Tauthe mother of the gods; their progeny proceeds through Moymis, Dache and Dachus, Kissare and Assorus, Anus, Illinus, Aus, and Dauce to Belus, fabricator of the world.

Damascius reports two principles, Tauthe and Apason, their relationship as husband and wife, and a sequence of progeny leading to Belus.
read in the book →
The Babylonian Legends of the Creation THIRD TABLET. / FOURTH TABLET. / FIFTH TABLET. / SIXTH TABLET.; lines 2210-2396 confidence: medium

Marduk plans to create Man: he will solidify blood, form bone, establish the gods' service, set the gods free, and partition their ways in two.

Marduk says the gods will be partitioned in two and later makes the ways twofold on earth and perhaps in the heavens.
read in the book →
The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 215-411 confidence: high

Anu gives ear, calls Aruru, and instructs her to make a fellow for Gilgamish so they may strive with each other and Erech may have surcease.

Anu instructs Aruru to make a fellow for Gilgamish so that the two will strive with each other and bring surcease to Erech.
read in the book →
The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 572-690 confidence: medium

Gilgamish's all-wise mother interprets the first dream: the stars represent comrades, and the Anu-like figure represents a stouthearted friend of great strength who will not abandon him.

The mother says the dream figure and axe signify a stouthearted friend, comrade, equal, and Anu-like strong figure who will not abandon Gilgamish.
read in the book →
The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 693-836 confidence: medium

Enkidu enters broad-marketed Erech with the courtesan behind him; the populace says he is like Gilgamish, slightly shorter but stronger, once suckled wild milk, and has become a hero equal in composition to god-like Gilgamish.

The people of Erech say Enkidu is like Gilgamish and that his composition is equal to god-like Gilgamish; the two then confront one another physically.
read in the book →
The Epic of Gilgamish R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA. / THE FOURTH TABLET. / THE ARRIVAL AT THE GATE OF THE FOREST.; lines 1566-1719 confidence: medium

Gilgamish tells Enkidu of an awesome third dream: sky roars, earth resounds, day darkens, lightning and flames appear, death is gorged, fires fade, and the two should go to the desert to counsel together. Enkidu is introduced as interpreter of the dream.

Gilgamish proposes that he and Enkidu counsel together after the dream, and Enkidu later gives decisive counsel about Humbaba's fate.
read in the book →
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 tells Uta-Napishtim that his presence is not strange because he is like Gilgamish and not different from him.

Gilgamish says Uta-Napishtim's presence is not strange because he is like Gilgamish and not different from him.
read in the book →

slavic

Fairy Tales of the Slav Peasants and Herdsmen KINKACH MARTINKO / LIST OF ILLUSTRATIONS / FRONTISPIECE / THE ABODE OF THE GODS; lines 253-372 confidence: high

The elder brother is rich, cruel, and wicked; the younger is honest, kind, poor, and has many children. The elder refuses his request for bread and insults him.

The passage contrasts the younger brother's honesty and poverty with the elder brother's wealth, cruelty, deceit, and punishment, while the younger receives supernatural aid.
read in the book →
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

At the Sun's abode, Jean asks why the Sun does not warm or light earth by night; the Sun says the world would burn, and says his sister the Moon can answer about the tree and well.

The Sun and Moon state why they do not light or warm the world at all times, linking their limits to prevention of burning and preservation of plant fruitfulness.
read in the book →
Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4246-4353 confidence: medium

Princes and knights set out to search throughout the world; two brother princes travel together for two years and reach a country at the center of the earth where summer and winter occur at the same time.

The brothers arrive in a country described as lying in the center of the earth, where summer and winter coexist.
read in the book →
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 3175-3284 confidence: medium

Anna orders Katoma's feet cut off, has servants seat him on a high stump, ties Ivan by rope to the carriage, and returns to her own kingdom while Katoma weeps farewell.

Katoma becomes footless and is stranded; the nearby blind mighty hero is introduced and brought into contact with him through the collision at the stump.
read in the book →
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 3286-3418 confidence: high

Anna the Beautiful put out one hero's eyes; through her, Katoma is footless; the two agree, "I will serve thee with my feet, and thou shalt serve me with thy eyes."

A blind man and a footless man agree that one will supply feet and the other eyes, then function together in the forest.
read in the book →
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 3286-3418 confidence: high

Katoma tests the first well by throwing in a green branch; before it reaches the water, it bursts into flame, and the heroes accuse Baba-Yaga of deceit.

Baba-Yaga first leads the heroes to a fiery well revealed by a green branch bursting into flame, then to a second well revealed as good by a dry branch budding and blossoming.
read in the book →
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 321-406 confidence: medium

The narrator says the Morning-star was "not in this case the usher of the day but the chieftain of night, the Prince of Darkness, the mortal enemy of the Lord of Light."

The narrator interprets the pre-dawn Morning-star as chieftain of night, Prince of Darkness, and enemy of the Lord of Light, followed by the establishment of the kingdom of light after sunrise.
read in the book →
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 506-601 confidence: medium

An opposite view is said to have produced a myth of the stars struggling with the sun for possession of the sky.

The passage describes a myth in which the stars struggle with the sun for possession of the sky.
read in the book →
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 506-601 confidence: medium

A combination of two Morning-star myths is said to produce a version where the Morning-star is an opponent and rebel; later it is transferred from sky events to the moral world, providing material used by Milton in Paradise Lost.

The passage says a combined Morning-star myth makes the Morning-star an opponent and rebel, later used for moral-world meaning.
read in the book →
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 Golden Tsaritsa gives Ivan a ball to the Pearl Kingdom, says his mother lives there, and instructs him to refuse green wine, request three-year-old wine and a burnt crust, switch Raven's two jars of strength and weakness water, and drink the water of strength.

The Golden Tsaritsa tells Ivan that Raven's yard contains one jar of water of strength and one of water of weakness, and Ivan exchanges the jars and drinks the water of strength.
read in the book →
Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN. / NOTES.; lines 15513-15656 confidence: high

The notes translate Bail Bailyanyin as 'White of White Land,' mention Nastasya or Anastasya of the sea causing the sun to blush, suggest possible relation to Bail Bog the White God, and discuss light/good versus darkness/harm as parallel to day/night.

The notes explicitly describe mythic peoples as aligned with light and goodness and enemies with darkness and harm, parallel to day and night.
read in the book →
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 5180-5299 confidence: high

On the thirteenth day Nikita wakes, sees water everywhere, and finds himself without feet and without any trace of the ship.

The brothers are respectively footless and blind; they agree that one will provide movement and the other direction, so together they will serve as one sound man.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER. / FOOTNOTES:; lines 9767-9909 confidence: high

Schastie and Neschastie are glossed as Luck and Bad-luck and called exact counterparts of Indian Lakshmi and Alakshmi.

Schastie and Neschastie are glossed as Luck and Bad-luck and compared with Lakshmi and Alakshmi.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore CHAPTER VI. / LEGENDS. / FOOTNOTES: / INDEX.; lines 15988-16303 confidence: high

"Personifications of Good and Evil"; "Evil, personified"; "Gore, or Woe"; "Need, story of Nuzhda"; "Kruchina, or Grief"; "Luck, stories about".

The index lists personifications of Good and Evil and entries for Evil personified, Woe, Need, Grief, and Luck.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9457-9574 confidence: medium

In another story, a peasant meets Sun, Wind, and Frost; after he gives Wind an extra salutation, Sun threatens to burn him, Frost threatens to freeze him, and Wind promises to temper both.

Sun threatens burning, Frost threatens freezing, and Wind offers to temper both heat and cold for the peasant.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT. / FOOTNOTES:; lines 12252-12398 confidence: medium

The note glosses silnaya voda as potent water and bezsilnaya voda as impotent water.

The passage glosses two opposed Russian terms: potent water and impotent water.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER VI. / LEGENDS. / FOOTNOTES:; lines 15821-15985 confidence: high

“According to a Bohemian legend the Devil created the mouse, that it might destroy ‘God’s corn,’ whereupon the Lord created the cat.”

The Devil creates the mouse to destroy God’s corn, and the Lord creates the cat in response.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 13953-14051 confidence: high

The chapter introduces Russian sacred legends as material drawn from apocrypha, saints' lives, biblical and ecclesiastical history, Indian adaptations, and older heathen traditions recast as Christian narratives; it emphasizes Christian-heathen duality.

The passage explicitly frames the legends as shaped by a mixture of Christian and heathen elements and calls attention to a twofold effect in Russian peasant religious tales.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15060-15187 confidence: high

The old Slavonic gods have left scant traces, but peasant traditions and sayings preserve relics, including references to a White and a Black God.

The passage explicitly pairs memories of a White God-like figure, Byelun, with memories of a black or evil god preserved in imprecations.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 2981-3076 confidence: high

The passage describes tales that typify the 'conflict of opposing elements' such as Good and Evil, Light and Darkness, and Heat and Cold, and says the typical hero represents right, has supernatural powers, and remains a man.

The passage explicitly says the selected mythical skazkas typify conflicts between opposing elements such as Good and Evil, Light and Darkness, and Heat and Cold.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10103-10187 confidence: high

The passage recounts Indian and Tamil versions in which a dead child or girl is restored through a double process: body re-creation by charm and life restoration by incantation.

The Tamil comparative example separates bodily re-creation from life restoration, and the Zhar-Ptitsa episode separately reassembles the fragments and applies dead water then live-water.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10103-10187 confidence: high

The passage states that the two waters in the Skazkas generally possess the virtues and uses previously mentioned, though some cases differ.

The passage repeatedly describes pairs of waters or fluids with complementary or opposed effects: healing and destruction, strength and weakness, death and life.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10103-10187 confidence: medium

Examples describe a serpent coiled around a garden with healing and vivifying springs, and a flying Snake bringing heroes to lakes that burn a bough or make a log blossom.

The destructive lake consumes a green bough in flame, while the other lake makes a mouldy log bud and blossom.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10189-10302 confidence: high

Slovak variant: a murderous mother sends her son to two mountains, one opening at midday and the other at midnight, revealing the Water of Life and the Water of Death.

The passage pairs Water of Life with Water of Death and Water of Strength with Water of Weakness, each pair having opposed effects.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10189-10302 confidence: medium

In Vikhor's cellar, Queen Anastasia shows Prince Ivan two tubs containing the Water of Strength and Water of Weakness, has him drink the right-hand water, and orders him to switch the tubs.

Queen Anastasia directs Prince Ivan to switch the tubs so Vikhor drinks the water he believes will strengthen him but which actually weakens him.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10565-10691 confidence: high

"I will serve you with my feet, and you me with your eyes."

The blind hero explicitly proposes that he will serve Katoma with feet while Katoma serves him with eyes, and the two then hunt and travel together.
read in the book →
Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore XXX. SOZH AND DNIEPER 216 / XXXII. FROST 221 / XXXIII. THE BLIND MAN AND THE CRIPPLE 246 / XXXIV. PRINCESS HELENA THE FAIR 262; lines 431-444 confidence: low

"XXIX. VAZUZA AND VOLGA 215"

Several titles present two named or described subjects joined by "and": Vazuza and Volga; Sozh and Dnieper; the Blind Man and the Cripple.
read in the book →
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

Luck meets Intelligence on a garden-seat, disputes who should yield, and proposes a test involving a peasant's son ploughing in the field.

Luck and Intelligence are personified, dispute precedence, and arrange a test to determine which brings better success.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources KASHUBIAN STORY 101 / POLISH STORIES 107 / WHITE RUSSIAN STORIES 131 / LITTLE RUSSIAN STORIES FROM GALICIA 142; lines 278-291 confidence: low

“XXVII. God and the Devil (_Bôg i Chort_). P. A. Lavrovski 153”

The tale title “God and the Devil” pairs God with the Devil.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XXIV.--GOD KNOWS HOW TO PUNISH MAN. / XXV.--THE GOOD CHILDREN. / XXVI.--THE DEVIL AND THE GIPSY. / XXVII.--GOD AND THE DEVIL.; lines 4989-5066 confidence: high

God asks the being what he is; the devil refuses to converse unless taken into the boat, then identifies himself as the devil.

God and the devil travel together on the waters; the devil assists in retrieving sand but also acts against God.
read in the book →
Sixty Folk-Tales from Exclusively Slavonic Sources XXIX.--THE SNAKE AND THE PRINCESS. / XXX.--TRANSFORMATION INTO A NIGHTINGALE AND A CUCKOO. / XXXI.--TRANSMIGRATION OF THE SOUL. / XXXII.--THE WIZARD.; lines 5263-5319 confidence: medium

During a black sky, wind, thunder, lightning, and whirlwind, a man all in black on a black horse asks Avstriyat for permission; Avstriyat refuses.

One rider is entirely black on a black horse; later another is entirely white on a white horse, and both approach Avstriyat for permission.
read in the book →
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 tale begins with a man who has three sons, two intelligent and one a simpleton; his right eye laughs and his left eye weeps.

The father's right eye laughs while his left eye weeps, and he explains the two sides as gladness over obedient children and grief over the stolen vine.
read in the book →
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

The commentary says Nightingale Budimirovich's mythical signification is probably the reverse of Nightingale the Robber: the Robber represents boisterous gales, while Love's wooer represents a gentle, seductive breeze like a minstrel.

The passage explicitly treats Nightingale Budimirovich and Nightingale the Robber as opposite sides of the same atmospheric phenomenon.
read in the book →
The Epic Songs of Russia ILYA OP MUROM. / THE PAIR SUN PRINCE VLADIMIR. / QUIET DUNAI IVANOVICH. / STAVR GODINOVICH.; lines 11206-11279 confidence: medium

Ryabinin explained Vasilisa's easy victory over Vladimir's heroes by Ilya of Murom's absence; as daughter of Mikula and representative of Earth and Elder Heroes, she was superior to the Younger Heroes.

Vasilisa's victory is explained through her relation to Mikula, Earth, and the Elder Heroes, contrasted with the Younger Heroes.
read in the book →
The Epic Songs of Russia THE ALAT7R STONE. / VOLGA VSESLAVICH. / VOLGA AND MIKULA / ILYA OP MUROM.; lines 11004-11114 confidence: medium

Wandering psalm-singers heal Ilya and bestow vast strength; the narrator identifies them with rain-bearing clouds and the miraculous draught with life-giving dew, and says the hero and horse are two myths of the same phenomenon.

The narrator says the hero and horse are two myths of the same phenomenon and links the horse to wind and thunder.
read in the book →
The Epic Songs of Russia THE PAIR SUN PRINCE VLADIMIR. / QUIET DUNAI IVANOVICH. / STAVR GODINOVICH. / DOBRYNYA THE DRAGON-SLAYER.; lines 11282-11352 confidence: medium

Marina is described as reputed a witch and sometimes called a heretic; the passage calls her a Slavic Circe and contrasts a dark hurtful female principle with a bright beneficent male principle. Vladimir is passive Sun, Dobrynya active warlike Sun.

The passage states that one deity may be divided into persons according to attributes and applies this to Vladimir as passive Sun and Dobrynya as active warlike Sun.
read in the book →
The Epic Songs of Russia THE PAIR SUN PRINCE VLADIMIR. / QUIET DUNAI IVANOVICH. / STAVR GODINOVICH. / DOBRYNYA THE DRAGON-SLAYER.; lines 11282-11352 confidence: medium

Marina is described as reputed a witch and sometimes called a heretic; the passage calls her a Slavic Circe and contrasts a dark hurtful female principle with a bright beneficent male principle. Vladimir is passive Sun, Dobrynya active warlike Sun.

The passage says Marina typifies a dark and hurtful female principle united to a bright and beneficent male principle.
read in the book →
The Epic Songs of Russia VOLGA VSESLAVICH. / VOLGA AND MIKULA / ILYA OP MUROM. / THE PAIR SUN PRINCE VLADIMIR.; lines 11156-11203 confidence: high

The passage says the Sun can be clear or courteous but also burning and oppressive, and that Vladimir likewise can be oppressive and discourteous.

The passage contrasts the Sun as clear or courteous with the Sun as burning and oppressive, and applies this duality to Vladimir's conduct.
read in the book →
The Epic Songs of Russia VOLGA VSESLAVICH. / VOLGA AND MIKULA / ILYA OP MUROM. / THE PAIR SUN PRINCE VLADIMIR.; lines 11156-11203 confidence: medium

The passage states that heroic marriages in these songs and in epics of other nations are regarded as variants of one theme: union of a bright beneficent male principle with an obscure noxious female principle from the realm of darkness.

The passage explicitly describes heroic marriages as variants of a theme involving union of a bright beneficent male principle with an obscure noxious female principle from darkness.
read in the book →

arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition AKJARTOQ'S SONG / YOUNG WOMEN / CHAPTER VIII / BETWEEN TWO WINTERS; lines 4081-4215 confidence: high

The narrator explains the avoidance of sea hunting as a feature of inland culture: the people could not dispense with caribou and followed a transmitted principle that sea and land hunting must not be mixed.

The passage explicitly states a handed-down principle that sea hunting and land hunting cannot be mingled without losing land hunting.
read in the book →
Across Arctic America: Narrative of the Fifth Thule Expedition H2 ACROSS ARCTIC AMERICA / CHAPTER IX / FAITH OUT OF FEAR / MTTEQ CUTTING UP A NEWLY CAPTURED SEAL; lines 4651-4770 confidence: medium

"the fox wished it to be dark"; the raven wished for light, "And there was light."

The fox desires darkness for stealing, while the raven desires light to find food, and light appears.
read in the book →
Across Arctic America: Narrative of the Fifth Thule Expedition H2 ACROSS ARCTIC AMERICA / CHAPTER IX / FAITH OUT OF FEAR / MTTEQ CUTTING UP A NEWLY CAPTURED SEAL; lines 4773-4947 confidence: medium

The passage states that land game and sea products have distinct origins; contact is offensive and punishable; caribou have their mother, and seal and walrus have theirs.

The passage calls the distinction between land game and sea products fundamental, says contact between them is offensive, and says violation brings punishment.
read in the book →
Across Arctic America: Narrative of the Fifth Thule Expedition H2 ACROSS ARCTIC AMERICA / CHAPTER IX / FAITH OUT OF FEAR / MTTEQ CUTTING UP A NEWLY CAPTURED SEAL; lines 4949-5064 confidence: medium

The caribou soul dislikes sea-related things; sea-hunting implements are left behind for caribou hunting, caribou footwear is not used for seal or walrus, and women have restrictions in handling caribou carcasses, meat, and skin.

Caribou, sea-creature implements, footwear, salmon, seal, walrus, whale, and hut occupancy are governed by prohibitions that separate land and sea associations.
read in the book →
Across Arctic America: Narrative of the Fifth Thule Expedition WITH NO EDITORS TO SPOIL / THE OWL THAT WOOED A SNOW BUNTING / THE RAVEN AND THE LOON / THUNDER AND LIGHTNING; lines 3493-3528 confidence: medium

After naming the animals, the children choose to be thunder and lightning because humans cannot reach them; they go up into the sky and become thunder and lightning.

Two children become paired phenomena, with one associated with thunder and dry skin and the other with lightning and sparks from the stone.
read in the book →
Ethnology of the Ungava District, Hudson Bay Territory BIRDS. / THE ESKIMO, / TURNER.) / TURNER.) THE PEOPLE. 177; lines 1119-1275 confidence: medium

The passage identifies the people as Ta hd4g/Tahagmyut, derives the name from Ta hak, a shadow, glosses them as people of shade or shadow, contrasts them with Sahi'ntmyut as people of light or sunshine, and notes white traders call them Northerners.

The passage derives the Tahagmyut name from shadow and explicitly distinguishes them from a group glossed as people of light or sunshine.
read in the book →
Ethnology of the Ungava District, Hudson Bay Territory PAG THE ILUDSON BAY ESKIMO, / HUDSON BAY ESKIMO, / STORY-TELLING AND FOLK LORE, / THE HUDSON BAY ESKIMO.; lines 6402-6515 confidence: high

The sun constantly pursues the moon, the moon keeps in darkness, and eclipses are supposed to occur when they meet.

The sun constantly pursues the moon, the moon remains in darkness, and eclipses are said to occur when they meet.
read in the book →
The Eskimo about Bering Strait BELTS AND BELT BUTTONS / BUREAU OF AMERICAN ETHNOLOGY / EIGHTEENTH ANNUAL REPORT PL. XXI / BOOTS, WATERPROOF MITTENS, AND STRAW SOCKS IABOUT; lines 4204-4322 confidence: medium

A Cape Nome fastener is a composite carving: one orientation represents the head of a white bear, while the other represents a seal; features of one animal serve as parts of the other.

A single Cape Nome fastener is described as representing a white bear head in one orientation and a seal in another.
read in the book →
The Eskimo about Bering Strait EFFECT OF CHRISTIAN CONTACT / WITCHCRAFT / SHADES OF THE DEAD / SHADES OF THE DEAD 423; lines 25765-25850 confidence: medium

Some informants said shades of shamans and people dying by accident, violence, or starvation go to a sky land of plenty with abundant light, food, and water.

The passage states that there are two places to which shades may depart: a sky land of plenty for certain deaths and an underground land for natural deaths and animal shades.
read in the book →
The Eskimo about Bering Strait EIGHTEENTH ANNUAL REPORT PL. C / MASKS (ONE-FIFTH; / BUREAU OF AMERICAN ETHNOLOGY / MASKS 'ABOUT ONE-FOURTH); lines 25040-25130 confidence: medium

Figure 1 from Razbinsky is a rounded maskoid with a finger hole; one side is carved as a bird's head, the other as a human countenance, with feathers set in a groove at the junction of the two images.

The Razbinsky maskoid has a bird head on one side and a human countenance on the other, and it is used as a finger mask in ceremonial dances.
read in the book →
The Eskimo about Bering Strait EIGHTEENTH ANNUAL REPORT PL. XCIX / MASKS 'NEARLY ONE-FOURTH) / EIGHTEENTH ANNUAL REPORT PL. C / MASKS (ONE-FIFTH;; lines 24929-25003 confidence: medium

Figure 1 uses black, white, and red paint: the left wolf is black with white spots, the other wolf is white with black details, and red appears in mouths, mandibles, and the walrus figure except the tusks.

The passage distinguishes a black wolf and a white wolf and records the author's belief that they refer symbolically to day and night.
read in the book →
The Eskimo about Bering Strait HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON; lines 29203-29302 confidence: high

The girl becomes the sun and the boy the moon; the moon pursues but never catches her, wanes from starvation, is fed by the sun from the breast dish, becomes full, and then wanes again each month.

The girl-sun and boy-moon form a paired celestial opposition in which the moon continually follows but never catches the sun.
read in the book →
The Eskimo about Bering Strait III 1 / DOLL FESTIVAL / BLADDER FEASTS / MASKS AXB MASKETTES; lines 24090-24181 confidence: high

Mythological beasts are said to inhabit land and sea. Early animate beings are described as having dual existence and could become humanlike by pushing up the muzzle or beak as if it were a mask; the revealed inu-a is the thinking part and becomes the shade at death.

The passage describes animate beings as having a dual existence and identifies the inu-a as a humanlike inner form or thinking part behind the animal form.
read in the book →
The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 8086-8195 confidence: low

Kudlu tells the people the caribou gazed at Ningiu spellbound and fell dead; he believes his father had a double.

Kudlu interprets Ningiu's spellbinding killing of caribou by saying he believes his father had a double.
read in the book →
The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3696-3792 confidence: medium

After three days, one soul goes to heaven or Sedna's abode; the other stays with the body, may enter a namesake child for about four months to strengthen the child's soul, then remains nearby and later may leave the grave temporarily.

One soul travels to a destination after three days, while the other stays with the body and later interacts with a namesake child and the grave.
read in the book →
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 12032-12163 confidence: low

The passage lists traditions common to various Eskimo tribes, including The Sun and the Moon, Nakasungnak, The Visit to the Moon, The Woman who wanted to be a Man, Atungak, Sikuliarsiujuit, Aklaujak, Avigiatsiak, The Bird’s Cliff, Amarkuagsak, and Torait, with regional citations.

The passage lists The Sun and the Moon as a tradition found across multiple Eskimo regions.
read in the book →
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 12311-12430 confidence: low

The author says shared traditions between Alaskan and eastern Eskimo are few, then lists the beast fable “The Owl and the Lemming,” called “the Raven and the Marmot” in Alaska, in which the Lemming flatters the Owl and escapes; also “The Sun and the Moon,” indications of “The Dog who married the Woman” and “The Mother of the Sea-Mammals,” and origin legends of caribou, fishes, thunder and lightning, and Orion.

The passage says the story of “The Sun and the Moon” occurs among the shared traditions.
read in the book →
The Eskimo of Baffin Land and Hudson Bay, Part I The Eskimo of Baffin Land and Hudson Bay, Part I / CONTENTS.; lines 64-394 confidence: medium

Cumberland Sound titles include The Sedna Myth, Woman who married the Dog, several origin tales for animals and phenomena, Origin of Death, Origin of Sun and Moon, Hunters transformed into a Constellation, and How Children were formerly obtained.

Titles include origin of sun and moon, sun and moon, and origin of day and night.
read in the book →
The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 10522-10651 confidence: high

In 'Origin of Day and Night,' Fox wants darkness and Raven wants daylight; they settle that light and darkness will alternate.

Fox and Raven prefer opposite conditions, darkness and daylight, and settle that the two will alternate.
read in the book →
The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 10522-10651 confidence: high

In 'Sun and Moon,' a sister runs with a lighted lamp-trimming stick, her brother pursues with a lighted knife, and they rise to heaven where she becomes Sun and he becomes Moon; the Moon lacks warmth after the knife-light goes out.

A brother pursues his sister; they rise to the heavens, becoming Moon and Sun, and the Moon continues pursuing the Sun.
read in the book →
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

North winds move ice and walrus offshore; people change clothing and go caribou-hunting because of a taboo against bringing walrus and caribou into contact.

The passage explains a clothing change as required by a taboo against bringing walrus and caribou into contact.
read in the book →
The Eskimo of Baffin Land and Hudson Bay, Part II IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY. / WEST COAST OF HUDSON BAY.; lines 5553-5678 confidence: medium

New caribou-skin clothing and hunting implements are hung over a dry seaweed smudge before first sealing; Netchillik use birds’ nests; the smoke removes caribou smell that would offend sea-mammals.

Caribou smell must be removed before sealing because it offends sea-mammals, and hand-washing removes caribou smell before preparing the first seal.
read in the book →
The Eskimo of Baffin Land and Hudson Bay, Part II TALES FROM THE WEST COAST OF HUDSON BAY. / NOTES ON LEGENDS. / VI. TEXTS FROM CUMBERLAND SOUND. / CONCLUSION.; lines 8315-8336 confidence: high

"a considerable number of taboos have the effect of preventing contact between land-animals and sea-animals"; the author says these taboos appear strongly in Baffin Land and Hudson Bay.

The central pattern is a taboo boundary preventing contact between land-animals and sea-animals.
read in the book →
The Eskimo of Baffin Land and Hudson Bay, Part II TALES FROM THE WEST COAST OF HUDSON BAY. / NOTES ON LEGENDS. / VI. TEXTS FROM CUMBERLAND SOUND. / CONCLUSION.; lines 8315-8336 confidence: medium

The author says it may be likely that these taboos express a sharp distinction between inland life and maritime life and ventures a hypothesis that Eskimo tribes were once inland people who went down to the sea and adopted maritime pursuits.

The passage explicitly interprets the taboos as the outward form of a contrast between inland and maritime life.
read in the book →
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 7653-7764 confidence: medium

Tulucuttookjuark and Ebearkjoug share one wife; Tulucuttookjuark strands Ebearkjoug on an island, where Ebearkjoug survives using whale meat and where a white and a black bear fight.

The tale states that a white bear and a black bear came to the island and fought.
read in the book →
The Labrador Eskimo CHARACTER OF THE COUNTRY. / ANCIENT DISTRIBUTION OF ESKIMO. / STATISTICS OF POPULATION. / TRIBAL DIVISIONS AND PLACE-NAMES.; lines 1866-1945 confidence: medium

The passage lists Su-hi'nimiut as sun/east dwellers, Ta-ha-'ymiut as shade/west dwellers, and Iti'vimiut as dwellers on the other side.

The major divisions pair Su-hi'nimiut as sun/east dwellers with Ta-ha-'ymiut as shade/west dwellers.
read in the book →
The Labrador Eskimo DOLLS. / MUSIC. / RELIGION. / TORNGARSOAK AND SUPERGUKSOAK.; lines 6702-6812 confidence: high

The passage names Supergu'ksoak as a female deity over land animals, especially reindeer, and Tornga'rsoak as a male deity over sea animals; it states that the male deity is the husband of the female deity and notes similar arrangements elsewhere.

The passage presents two main deities, one female and inland/land-animal focused and one male and water/sea-animal focused.
read in the book →
The Labrador Eskimo DOLLS. / MUSIC. / RELIGION. / TORNGARSOAK AND SUPERGUKSOAK.; lines 6814-6845 confidence: medium

The author says original Eskimo belief likely included both male and female deities governing land- and sea-animals, and says the Sedna legend is found in practically every Eskimo tribe.

The author states that original Eskimo belief likely included both a male and a female deity holding sway over land- and sea-animals, with regional intensification of male or female forms.
read in the book →
The Labrador Eskimo HOW THE TROUT WAS MADE. / THE QUARREL OF THE CROW AND THE GULL. / THE GIRL WHO MARRIED A WHALE. / THE STORY OF THE SUN AND MOON.; lines 8226-8241 confidence: high

At the qaggi she sees a black streak on her brother's face, cuts off her breasts, places them on a dish, and says, "Since you desire me, eat them."

The central figures are a girl and her brother; after the chase into the sky, they are changed into the sun and moon.
read in the book →
The Labrador Eskimo THE ANGEKUT. / DIVINING. / HEAD-LIFTING. / TABOOS.; lines 7123-7246 confidence: medium

Most taboos are said to concern separation of sea and land foods or avoidance of catamenial contamination; deer and seal, walrus and seal, whale, animal parts, and sinew-wrapped weapons are included.

The passage repeatedly separates deer or reindeer from seal, walrus from seal, and whale-related materials from land-animal sinew.
read in the book →
The Labrador Eskimo THE PLACE WHERE THE CARIBOU LIVE. / HOW THE TROUT WAS MADE. / THE QUARREL OF THE CROW AND THE GULL. / THE GIRL WHO MARRIED A WHALE.; lines 8188-8224 confidence: medium

The Crow and Gull quarrel; the Crow is for the Eskimo and the Gull for the white man; the winner's side will be strongest.

Two birds are aligned with two human groups, and the winner's side is said to become strongest.
read in the book →
The People of the Polar North: A Record PART II / PRIMITIVE VIEWS OF LIFE / OSARQAQ. / THE CREATION; lines 3888-4026 confidence: medium

Two old women discuss daylight and death; one chooses both Light and Death, and her words make it so.

Two old women oppose alternatives: no daylight with no death, or both Light and Death; the second choice takes effect.
read in the book →

bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa / R. E. DENNETT / PREFACE; lines 105-162 confidence: medium

The preface states two aims: to show that fetishism or Jujuism in Africa coexists with a higher conception of God, and to make clear the vital importance of the kingly office to African communities.

The passage repeatedly frames fetishism or Jujuism as concurrent with a higher conception of God and compares this coexistence to other religious settings.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa BAVILI PHILOSOPHY / BAVILI PHILOSOPHY / CHAPTER XI / BIBILA, THE PHILOSOPHY OF THE GROVES; lines 5749-5880 confidence: high

Bavili philosophy is said to teach genetic connection among seasons; the passage applies a parallel fourfold order to groves, with first grove as primary cause, second and third as male and female causes, and fourth as product. The author also mentions powers behind the groves and compares the idea broadly with cosmogonies embodied in mythology.

The grove formula uses male and female operative causes and male and female products, and Bakici Baci are described as including male and female beings.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa BAVILI PHILOSOPHY / CHAPTER XI / BIBILA, THE PHILOSOPHY OF THE GROVES / XI BIBILA, THE PHILOSOPHY OF THE GROVES 113; lines 5894-5991 confidence: high

At Samona/Samuna a petitioner whips the earth or throws an article onto it while asking a favor; as XiKamaci's opposite it represents the gathering-in action of the whirlpool, and the two powers represent dispersion and concentration.

The passage explicitly states that XiKamaci and Samona, as powers, represent dispersion and concentration.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CH. XVII THE BINI 173 / THE BINI / IHAZA. / XVII THE BINI 177; lines 9398-9473 confidence: medium

Six viceroys are paramount outside the Oba's compound; inside it six offices—Iwebo, Abiogbe, Ihogbwi, Iwase, Iwegwe, and Ibihe—are paramount, representing equity, justice, Church, State, Commons, and Lords, and each is filled by a pair of great chiefs with followers ranked by wealth.

The passage distinguishes six viceroys outside the Oba's compound from six offices inside it and says each inner office is filled by a pair of great chiefs.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER IV / COURTS OF MALUANGO AND MAMBOMA / CH. IV COURTS OF MALUANGO AND MAMBOMA 25 / IV COURTS OF MALUANGO AND MAMBOMA 27; lines 1633-1740 confidence: medium

Mamboma and his court take the place of the late Maluango's court, while Mamboma remains in subjection spiritually to Ntawtela or bodily to Maluango, making him servant of the dead or of the living.

Mamboma is described as subject spiritually to the dead Ntawtela or bodily to the living Maluango, making him servant of the dead or of the living.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER X / BAVILI PHILOSOPHY / I02 AT THE BACK OF THE BLACK MAN'S MIND CHAP / X BAVILI PHILOSOPHY 103; lines 5380-5480 confidence: high

Kaci-Nuni is glossed as wife and husband and is also used for negative and positive powers, inferior and superior. The passage warns that terms such as mother and husband may be socially or linguistically complex in interpreting sun and moon relations.

The passage states that the double words, with one exception, are compounded of elements of contrary meaning and include pairs such as wife/husband, negative/positive, inferior/superior, and cold/hot stones.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER XIII / SACRED TREES / CH. XIII SACRED TREES 127 / XIII SACRED TREES 129; lines 6798-6844 confidence: low

Xlika is described as a large tree with small fruit that falls, dries, and separates into two parts; its seed enters into the medicine Mbumba.

Xlika fruit is said to dry and separate into two parts, and its seed enters Mbumba medicine.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER VI / MEASURES, SIGNS, AND SYMBOLS / VI MEASURES, SIGNS, AND SYMBOLS 63 / VI MEASURES, SIGNS, AND SYMBOLS 65; lines 3522-3621 confidence: medium

MVUMVUVU is a drizzling-rain season producing mushrooms; its months are glossed as negative and positive burning or desire, and the season includes men's house repair, women's sowing and planting preparation, and attention to love and marriage.

Two seasonal month-pairs are glossed as negative and positive burning or desire and negative and positive witness.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa CHAPTER XXI / TRACES OF NKICI-ISM AMONG THE BINI / CH. XXI TRACES OF NKICI-ISM AMONG THE BINI / XXI TRACES OF NKICI-ISM AMONG THE BINI 217; lines 11605-11708 confidence: medium

In the third month the people burn felled trees, an action called Egbaw. Egbaw is associated with being cleaned or scraped; Eha/three is contrasted with Eva/two, Era is glossed as father, and the author identifies maternal and paternal principles compared with Xivili fresh-water and salt-water depths.

The passage states that Eva and Eha give maternal and paternal principles and later interprets twelve and thirteen as maternal and paternal weight or travail.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa F 2 / VI MEASURES, SIGNS, AND SYMBOLS 69 / VI MEASURES, SIGNS, AND SYMBOLS 71 / VI MEASURES, SIGNS, AND SYMBOLS 73; lines 3903-4001 confidence: medium

Cross signs are called Zila, or way; one Tau-like form with antelope-horn additions is used on the red collar of those who took Nkasa to prove they are not witches and says they were of one stock and one way until the palaver parted them.

Collar signs are said to mean one stock or one mother and one way until palaver or strife divided people; xala mioko is identified as a seed that opens and separates easily.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa H 2 / CHAPTER X / BAVILI PHILOSOPHY / I02 AT THE BACK OF THE BLACK MAN'S MIND CHAP; lines 5305-5377 confidence: high

Nkala-Ngo is the crab and leopard; it stands for "Roe and Doe" in palavers; crab symbolizes sea, leopard earth; the words connect with solids and justice.

The crab and leopard are paired as sea and earth symbols, and the passage connects them with solids and justice in palavers.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa H 2 / CHAPTER X / BAVILI PHILOSOPHY / I02 AT THE BACK OF THE BLACK MAN'S MIND CHAP; lines 5305-5377 confidence: medium

Mbungu-Ntwali, two mugs, names river mouths where sea and river waters meet and form whirlpools.

Mbungu-Ntwali, two mugs, names places where river water and sea water meet and form whirlpools.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa I 2 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 117 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 119 / CHAPTER XII; lines 6300-6332 confidence: high

Soio/Sonio is named as a province; riverbanks are oriented with backs to the sea, with the right bank as man side and left bank as woman side; Soio is linked to fatherhood.

The passage explicitly pairs the right bank with the man side and the left bank with the woman side, then associates Sonio and Ngoio with fatherhood and motherhood.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa I 2 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 117 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 119 / CHAPTER XII; lines 6300-6332 confidence: medium

Soio/Sonio is named as a province; riverbanks are oriented with backs to the sea, with the right bank as man side and left bank as woman side; Soio is linked to fatherhood.

Sonio/Soio is glossed as power of life in fatherhood and Ngoio as power of life in motherhood; both names are said to be used for whole kingdoms and possibly sacred names.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa I02 AT THE BACK OF THE BLACK MAN'S MIND CHAP / X BAVILI PHILOSOPHY 103 / X BAVILI PHILOSOPHY 105 / COSMOLOGICAL IDEAS.; lines 5502-5573 confidence: high

Xi and Ci are described as respectively female and male; “Xi means passive matter” or maternal principle, while “Ci is the paternal or active principle.”

Xi is passive/maternal, Ci is active/paternal, and Xi and Ci produce Fu; the example of male sea, female earth, and producing rain/vegetation reinforces a gendered productive pairing.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa IHEUKU / IHEDU / IHEMA / TRACES OF NKICI-ISM AMONG THE BINI; lines 11851-11899 confidence: medium

In the central open square are two figures, left and right as the viewer faces Ake; the left represents Oyisa, glossed as god, and the right represents Esu, glossed as the devil.

Two central figures are arranged left and right; one represents Oyisa, glossed as god, and the other represents Esu, glossed as the devil.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa INDEX / INDEX / INDEX / INDEX; lines 13673-13840 confidence: low

“Left and right, 139.”

Left and right are indexed together.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUANJILI. / LUALI. / BUALI. / SACRED LANDS AND RIVERS; lines 6610-6663 confidence: high

Lukulu and Luali are two great rivers flowing into the river of Being, associated with spirit and nature; ancestral spiritual law connects with God, natural law with the Sun, and there are two lights, uncreated and created.

The passage organizes Lukulu and Luali as two rivers of spirit and nature, two laws linking the addressed group with God and the Sun, and two lights within them.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa LUKULU. / LUANJILI. / LUALI. / BUALI.; lines 6469-6607 confidence: high

The lesson says humans suckle young like cattle and know wives like beasts, yet should remember they are one with God; offspring are born through powers given by the Sun and may inherit pure waters of morality.

The lesson explicitly contrasts lower nature, likened to fish, birds, cattle, and beasts, with higher life likened to seed- and fruit-bearing trees and herbs.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa NZIKUNKONDO, / XV SACRED ANIMALS 163 / XV SACRED ANIMALS 165 / CHAPTER XVI; lines 8871-8905 confidence: medium

Each group is said to contain a cause, male and female parts, and an effect; the text begins to say the Nzambi group also has four parts.

Each group is described as including male and female parts within a four-part sequence.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa OSHIA / ASOKON / THE BINI / ASSOHAN; lines 9526-9586 confidence: medium

An unnamed office associated with medicine men is said to be held by the pair IGWESIBO and Ogiemese; their followers are then listed.

The passage repeatedly presents important offices as held or headed by pairs: IGWESIBO and Ogiemese, ISIRI and Bazilu, and Ine (Yamo) and Obazwaiyi.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa THE BINI / ASSOHAN / N 2 / A BOH UN; lines 9589-9688 confidence: medium

The Bini kingdom is described as governed by the Oba through six offices and two kinds of chiefs: pro-kings outside the compound and six pairs of assessor chiefs within it.

The constitution is expressed through six offices, six departments, six pairs of assessors, and two great courts centered on the Oba and regent.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa V LAW 37 / V LAW 39 / V LAW 41 / V LAW 43; lines 2415-2508 confidence: medium

Movable and immovable goods are contrasted: land remains, while another category is used up; Ci is linked with earth and primeval matter, and Ma or Maci with water.

The passage contrasts immovable and movable goods through Ci, land and earth, and Ma or Maci, water, with different properties of remaining or being used up.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa VI MEASURES, SIGNS, AND SYMBOLS 75 / CHAPTER VII / BAVILI PSYCHOLOGY / VII BAVILI PSYCHOLOGY 83; lines 4365-4410 confidence: high

Witchcraft or fetishism is described as “the evil counterpart of Nkicism.”

The passage contrasts Bantu NZAMBI, men of God, with Bantu a ndongo, men of the black art, and calls witchcraft the evil counterpart of Nkicism.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa VIII NDONGOISM 89 / NUUDA. / I'LATK VI / VIII NDONGOISM 91; lines 4747-4893 confidence: high

"The Bavili divide all people into two great classes: — 1. Muntu nsafndi (man of god). 2. Muntu a Ndongo (man of black arts)."

The passage divides people into man of god and man of black arts and contrasts Bantu Nzambi with Bantu a Ndongo.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa VIII NDONGOISM 95 / CHAPTER IX / CH. IX NKICI-ISM 97 / CONTENTS OF A SACRED GROVE.; lines 5087-5188 confidence: medium

Two classes of sacred groves are described: one linked with sea, salt water, fish, and spiritual ideas; the other linked with rains, plantations, births, or ideas of nature.

The passage explicitly divides sacred groves into sea/saltwater/fish/spiritual and rain/plantation/birth/nature classes, and says each rainwater XIBILA has a seawater mate.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa X BAVILI PHILOSOPHY 103 / X BAVILI PHILOSOPHY 105 / COSMOLOGICAL IDEAS. / BAVILI PHILOSOPHY; lines 5576-5687 confidence: high

The table arranges seasonal groups, months, and products: Mwici, Bunji, Mvumvumvu, Waw Waw Waw, Nvula Nxentu, Nvula Mbakala, and Mawalala, with glosses such as smoke, mist, drizzle, rains, female rains, male rains, and products such as pea, new green grass, mushrooms, fruit, and palm kernel.

The passage assigns female and male statuses to Mwici and Bunji, describes Mvumvumvu as a female product or effect, and describes Waw Waw Waw as a male cause; the table also includes male/female and positive/negative pairings in month names.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XI BIBILA, THE PHILOSOPHY OF THE GROVES 117 / XI BIBILA, THE PHILOSOPHY OF THE GROVES 119 / CHAPTER XII / CH. XII SACRED LANDS AND RIVERS 121; lines 6335-6346 confidence: medium

The passage says Sonio and Ngoio represented Fatherhood and Motherhood for the natives.

Sonio and Ngoio are interpreted as Fatherhood and Motherhood, while BUKOIO/Luango is interpreted as offspring or birth-giving power.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XIV THE OMENS 139 / I40 AT THE BACK OF THE BLACK MAN'S MIND CHAP. / XIV THE OMENS 141 / LUAYI.; lines 7518-7554 confidence: medium

Nlimba grows into Ndundo and then Xama Luayi, the beneficent rainbow that drives away evil Xama Ngonzola; NSANDA grows into Nkula Ntieti and then Xama Ngonzola.

Xama Luayi is called beneficent and drives away the evil Xama Ngonzola.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XV SACRED ANIMALS 151 / XV SACRED ANIMALS 153 / XV SACRED ANIMALS 155 / XV SACRED ANIMALS 157; lines 8396-8492 confidence: high

The crab is linked with fear, relief, a proverb that its claws nip after death, opposition of spirit and matter, and claws in Bilongo's basket in the XIBILA.

The passage explicitly says that crab, sea, and sun are opposed to Ngo, earth, and moon, glossed as spirit opposed to matter.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XV SACRED ANIMALS 165 / CHAPTER XVI / CH. XVI NZAMBI (GOD), THE WORD NKICI, ETC. 167 / XVI NZAMBI (GOD), THE WORD NKICI, ETC. 169; lines 8997-9082 confidence: high

The author reports a Bini dual division named by ESHU/eshu-SHU and ebaw/EBAMI/OYISA, equivalent to Bavili NDONGOISM/NKICI-ISM, and traces of nail-driven jujus in temples, swear jujus, family jujus, and groves sacred to a river.

The passage presents a Bini dual division, illustrated by two sets of names, as equivalent to Bavili NDONGOISM and NKICI-ISM.
read in the book →
At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa XXI TRACES OF NKICMSM AMONG THE BINI 231 / CHAPTER XXII / CH. XXII THE PHILOSOPHY IN TABLE FORM 233 / XXII THE PHILOSOPHY IN TABLE FORM 235; lines 12511-12585 confidence: high

Bini and Bavili are said to recognize God under the names Oyisa and Nzambi; the passage describes created and procreated divisions linked with God/Oyisa and Devil/Eshu for Bini and with Bantu Nzambi and Bantua Ndongo for Bavili, glossed as spirit and body.

The passage explicitly describes two great divisions among things and people, glossed as things of the spirit and things of the body, with different names attached in Bini and Bavili contexts.
read in the book →

greek roman

Myths and Legends of Ancient Greece and Rome ASCLEPIAS (AESCULAPIUS). / AESCULAPIUS. / ROMAN DIVINITIES. / JANUS.; lines 5712-5790 confidence: medium

Janus presides over the beginnings of all things, inaugurating years, months, and seasons and protecting the beginnings of human enterprises.

Janus presides over beginnings, opens and closes the gates of heaven, guards gates and entrances on earth, and is represented with paired faces.
read in the book →
Myths and Legends of Ancient Greece and Rome ASCLEPIAS (AESCULAPIUS). / AESCULAPIUS. / ROMAN DIVINITIES. / JANUS.; lines 5712-5790 confidence: high

Janus is supposed to have been an ancient king of Italy, deified after wise and moderate rule; Saturn, identified with Greek Cronus, is his friend and colleague and grants him knowledge of past and future, explaining the two faces looking in opposite directions.

Saturn/Cronus grants Janus knowledge of past and future events, and the two faces looking in opposite directions are explained as one facing the past and one the future.
read in the book →
Myths and Legends of Ancient Greece and Rome ASCLEPIAS (AESCULAPIUS). / AESCULAPIUS. / ROMAN DIVINITIES. / JANUS.; lines 5712-5790 confidence: high

Janus is usually represented with two faces; as door-keeper of heaven he stands with a key and a rod or sceptre.

Janus is represented with two faces looking in opposite directions, explained as one face looking to the past and the other to the future.
read in the book →
Myths and Legends of Ancient Greece and Rome ERINYES, EUMENIDES (FURIAE, DIRAE). / MOIRAE OR FATES (PARCAE). / NEMESIS. / NYX (NOX).; lines 4548-4560 confidence: high

Nyx is united with Erebus; their children are Aether and Hemera, glossed as Air and Daylight, and the passage says this indicates that darkness always precedes light.

The passage states that the children of Nyx and Erebus, Aether and Hemera, indicate that darkness always precedes light.
read in the book →
Myths and Legends of Ancient Greece and Rome ERINYES, EUMENIDES (FURIAE, DIRAE). / MOIRAE OR FATES (PARCAE). / NEMESIS. / NYX (NOX).; lines 4548-4560 confidence: high

Nyx is united to Erebus; their children are Aether and Hemera, indicating that "darkness always precedes light."

Nyx and Erebus produce Aether and Hemera, and the passage explicitly explains this as meaning darkness always precedes light.
read in the book →
Myths and Legends of Ancient Greece and Rome HECATE. / SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS.; lines 2782-2879 confidence: high

Artemis is described as Apollo's feminine counterpart: like him she deals destruction and sudden death, can relieve suffering and cure disease, and is skilled with the bow.

Artemis is described as dealing sudden death while also alleviating suffering and curing diseases, and as strongly associated with the bow.
read in the book →
Myths and Legends of Ancient Greece and Rome JANUS. / FLORA. / ROBIGUS. / POMONA.; lines 5806-5825 confidence: medium

Robigus is described as an antagonistic divinity opposed to Flora, a worker of evil who destroys tender herbs by mildew; his wrath is averted by prayers and sacrifices when invoked as Averuncus, the Avertor.

Robigus is explicitly described as an antagonistic divinity in opposition to Flora and as destructive toward tender herbs.
read in the book →
Myths and Legends of Ancient Greece and Rome JANUS. / FLORA. / ROBIGUS. / POMONA.; lines 5806-5825 confidence: medium

Robigus is described as an antagonistic divinity opposed to Flora, a worker of evil who delights in destroying tender herbs by mildew.

Robigus is described as an antagonistic divinity in opposition to Flora and as destructive to tender herbs.
read in the book →
Myths and Legends of Ancient Greece and Rome LAVERNA. / COMUS. / THE CAMENAE. / GENII.; lines 5978-6004 confidence: high

A later belief described a second evil genius, instigator of wrongdoing, at war with the beneficent genius; the person’s fate depended on this conflict, and genii were depicted as winged beings like guardian angels.

A beneficent genius and an evil genius are described as antagonistic influences, with the individual’s fate depending on their conflict.
read in the book →
Myths and Legends of Ancient Greece and Rome LAVERNA. / COMUS. / THE CAMENAE. / GENII.; lines 5978-6004 confidence: high

A second evil genius was believed to instigate wrong-doing, oppose the beneficent genius, and influence the individual’s fate through this conflict.

A beneficent genius and an evil genius are described as antagonistic influences whose conflict affects the individual’s fate.
read in the book →
Myths and Legends of Ancient Greece and Rome LEUCOTHEA. / THE SIRENS. / ARES (MARS). / MARS.; lines 3632-3714 confidence: medium

Early Italian tribes regarded Mars especially as god of spring, vanquisher of winter, and encourager of agriculture.

Mars is first described as a spring deity overcoming winter and encouraging agriculture, then as the Roman god of war and protector of the state.
read in the book →
Myths and Legends of Ancient Greece and Rome MARS. / NIKE (VICTORIA). / VICTORIA. / HERMES (MERCURY).; lines 3819-3892 confidence: medium

The caduceus can unite beings divided by hate; Hermes throws it between two fighting snakes, which embrace and curl around the staff. The wand, serpents, and wings typify power, wisdom, and despatch.

Apollo says the caduceus can unite beings divided by hate; Hermes throws it between fighting snakes, which embrace and remain attached to it.
read in the book →
Myths and Legends of Ancient Greece and Rome MOIRAE OR FATES (PARCAE). / NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS).; lines 4562-4601 confidence: medium

Their dwelling is in the realm of shades; among mortals Thanatos is feared and hated, while Hypnus is loved and welcomed.

The twin pair is contrasted by mortal response: Thanatos is feared and hated, while Hypnus is loved and welcomed.
read in the book →
Myths and Legends of Ancient Greece and Rome MOIRAE OR FATES (PARCAE). / NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS).; lines 4562-4601 confidence: high

Thanatos and Hypnus are twin brothers, children of Nyx, dwelling in the realm of shades; Thanatos is feared and hated by mortals, while Hypnus is loved and welcomed.

The passage identifies Death and Sleep as twin brothers, children of Nyx, and contrasts their paired but opposed reception among mortals.
read in the book →
Myths and Legends of Ancient Greece and Rome NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS.; lines 4603-4614 confidence: high

Homer is said to describe the House of Dreams as having an ivory gate for deceptive and flattering visions and a horn gate for dreams that are fulfilled.

The House of Dreams has two gates, with different materials and different classes of dreams or visions proceeding through them.
read in the book →
Myths and Legends of Ancient Greece and Rome NEMESIS. / NYX (NOX). / THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS.; lines 4603-4614 confidence: high

Homer describes the House of Dreams as having two gates: ivory for deceptive and flattering visions, and horn for dreams that are fulfilled.

The House of Dreams has two gates with opposed functions: ivory for deceptive visions and horn for fulfilled dreams.
read in the book →
Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 confidence: medium

Before the world existed there was "a confused mass of shapeless elements called Chaos"; its lighter portion formed the sky or firmament over the solid mass below.

The consolidated elements divide into a lighter sky above and firm earth below, personified as Uranus and Gaea.
read in the book →
Myths and Legends of Ancient Greece and Rome PART I.--MYTHS. / INTRODUCTION. / ORIGIN OF THE WORLD.--FIRST DYNASTY. / URANUS AND GAEA. (COELUS AND TERRA.); lines 436-525 confidence: medium

Erebus and Nyx are described as offspring of Chaos; Erebus is Darkness ruling a lower world without daylight, and Nyx represents Night.

The passage contrasts Uranus and Gaea's light and earth imagery with Erebus and Nyx as Darkness and Night, and describes Dawn and Daylight as children of Uranus and Nyx.
read in the book →
Myths and Legends of Ancient Greece and Rome PHOEBUS-APOLLO. / ROMAN APOLLO. / HECATE. / SELENE (LUNA).; lines 2762-2780 confidence: high

Selene, sister of Helios, represents the moon just as Helios personifies the sun; she drives her chariot across the sky while he rests after the day.

The passage presents Helios and Selene as brother and sister who personify the sun and moon, with contrasting day and night activity.
read in the book →
Myths and Legends of Ancient Greece and Rome PLUTUS. / MINOR DIVINITIES. / THE HARPIES. / ERINYES, EUMENIDES (FURIAE, DIRAE).; lines 4404-4453 confidence: medium

They are called Eumenides, meaning well-meaning or soothed goddesses, because people feared their proper title and hoped to propitiate them.

The passage contrasts the dreaded Furies with the later view of them as salutary agencies who uphold morality and social order.
read in the book →
Myths and Legends of Ancient Greece and Rome ROBIGUS. / POMONA. / VERTUMNUS. / PALES.; lines 5846-5863 confidence: high

Pales is named and described as a very ancient Italian divinity represented sometimes as male and sometimes as female.

Pales is explicitly represented sometimes as male and sometimes as female, with distinct associated domains.
read in the book →
Myths and Legends of Ancient Greece and Rome ROBIGUS. / POMONA. / VERTUMNUS. / PALES.; lines 5846-5863 confidence: medium

Pales is a very ancient Italian divinity represented sometimes as male and sometimes as female.

Pales is represented sometimes as male and sometimes as female, with related pastoral and fertility domains.
read in the book →
Myths and Legends of Ancient Greece and Rome SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS.; lines 2926-2974 confidence: high

Metra is described as twofold, representing all-pervading love and the light of heaven; Greek settlers associate her with Artemis as Selene because of celestial light.

Metra is explicitly called twofold, with one phase as all-pervading love and another as the light of heaven.
read in the book →
Myths and Legends of Ancient Greece and Rome SELENE (LUNA). / ARTEMIS (DIANA). / ARCADIAN ARTEMIS. / EPHESIAN ARTEMIS.; lines 2926-2974 confidence: high

Metra is described as a twofold divinity representing all-pervading love and the light of heaven; Greek settlers connected her with Artemis as Selene because of celestial light.

Metra is explicitly described as a twofold divinity whose phases are all-pervading love and the light of heaven.
read in the book →
Myths and Legends of Ancient Greece and Rome SILVANUS. / TERMINUS. / CONSUS. / LIBITINA.; lines 5915-5938 confidence: medium

“Libitina was the goddess who presided over funerals.”

Libitina, goddess of funerals, is identified with Venus, with the explanation that love may have been thought to extend into the realm of death.
read in the book →
Myths and Legends of Ancient Greece and Rome STATUES. / ALTARS. / PRIESTS. / SACRIFICES.; lines 6201-6287 confidence: medium

Every sacrifice includes salt and a libation, usually wine in a full cup; sacrifices to infernal gods use blood in the libation cup.

The passage distinguishes white victims for Olympian divinities and black victims or blood libation for lower-world gods, and gives deity-specific offerings for Demeter and Dionysus.
read in the book →
Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8170-8264 confidence: high

Omphale learns her slave is Heracles, frees him, offers marriage and kingdom, and in her palace wears his lion skin and helmet while he wears female garments and spins wool.

Omphale wears Heracles' lion skin and helmet while Heracles wears female garments and spins wool at her feet.
read in the book →
Myths and Legends of Ancient Greece and Rome THETIS. / LEUCOTHEA. / THE SIRENS. / ARES (MARS).; lines 3568-3630 confidence: medium

Athene appears in opposition to Ares, assists Diomedes at Troy, and enables him to wound Ares, who exits roaring.

Athene, described as Ares' sister, repeatedly appears in opposition to him and helps Diomedes defeat his designs.
read in the book →
Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: medium

Apollo's broad daylight power brings joy to nature, health and prosperity to humans, disperses night vapors, ripens grain, and makes flowers bloom.

Apollo's rays bring prosperity, ripen crops, and support health, yet his fierce rays can also send disease and sudden death.
read in the book →
Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2200-2277 confidence: high

Apollo’s warm and gentle rays bring joy to nature, health and prosperity to humans, disperse vapours, ripen grain, and bloom flowers.

Apollo’s rays bring growth, health, and pasture, but also disease, sudden death, and pestilence.
read in the book →
Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2365-2439 confidence: medium

After Apollo mocks Eros, Eros goes to Mount Parnassus and shoots Apollo with a golden love dart and Daphne with a leaden aversion dart; the Python is referenced as a serpent Apollo had killed.

Eros uses two darts of different workmanship: gold inspires love in Apollo, while lead creates aversion in Daphne.
read in the book →
Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2365-2439 confidence: medium

Apollo mocks Eros after killing Python; Eros takes a golden dart that inspires love and a leaden dart that creates aversion, striking Apollo with the first and Daphne with the second.

Eros uses two darts of different materials and opposite effects: gold inspires love, lead creates aversion.
read in the book →

celtic irish

Gods and Fighting Men BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS; lines 14793-14932 confidence: medium

Oisin laments being a spent old man at Mass, without former strength and without deer, hares, fighting with Finn, poets, battles, spoils, feats, courting, or hunting.

Oisin contrasts hunting, hounds, feasts, battles, and companions with Mass, baptism, clerks, bells, fasting, and prayer, while Patrick urges him toward God.
read in the book →
Gods and Fighting Men BOOK FIVE: THE FATE OF THE CHILDREN OF LIR / PART TWO: THE FIANNA. / BOOK ONE: FINN, SON OF CUMHAL. / CHAPTER I. THE COMING OF FINN; lines 5978-5995 confidence: medium

Finn is quiet in peace and angry in battle; Oisin and Osgar follow him in this. A young Ulster man claims one-blood kinship, and Oisin says their battle madness and angry heart came from Ulster; Finn agrees.

Finn is quiet in peace but angry in battle, and this contrast is shared by Oisin and Osgar.
read in the book →
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 8636-8735 confidence: medium

Bodb Dearg, Midhir, and Fionnbhar seek advice; Lir advises carrying away friends and kin and making a wall of fire and a wall of water; the dead are removed after a heap of stones is made.

Lir advises the remaining Men of Dea to make a wall of fire on one side and a wall of water on the other.
read in the book →
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 1461-1563 confidence: high

Bres wonders at what seems like the sun rising in the west; the Druids identify it as the shining of Lugh’s face. Lugh salutes them, states his divided affiliation, and demands the milch cows of Ireland.

Lugh states that one half of him belongs to the Tuatha de Danaan and the other half to the people he is addressing.
read in the book →
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

The young man greets Caoilte, identifies himself as Derg, son of Eoghan of the people of Usnach and Caoilte's foster-brother, and says he lives with his mother's people, the Tuatha de Danaan, in Sidhe Aedha, though he longs for the Fianna.

Derg says food and clothing are abundant in the Sidhe, yet he would prefer even the life of the worst-treated serving-boy of the Fianna.
read in the book →
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

Manannan says Bran sees clear sea and waves, while he sees a flowery plain, red flowers, sea-horses, and a wood beneath the boat; he says the Land of Women and Emhain are near.

Manannan contrasts Bran's view of clear sea and waves with his own view of a flowery plain, red flowers, and a wood beneath Bran's boat.
read in the book →
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 5604-5666 confidence: medium

Lairgnen is named as king of Connacht and husband of Deoch; their relationship is called the coming together of the Man from the North and the Woman from the South that Aoife had spoken of.

Lairgnen and Deoch are explicitly identified as the Man from the North and the Woman from the South, matching what Aoife had spoken of.
read in the book →
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

Badb, Macha, the Morrigu, Eire, Fodla, Banba, Eadon, Brigit, and Dana are described with battle, naming, poetry, healing, smith-work, dual appearance, fiery-arrow name, and mother-of-gods associations.

Brigit is described with one ugly side of the face and one comely side, alongside multiple arts and powers.
read in the book →
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: high

Lunar influence is assigned to thoughts and emotions created by the community, including folk-songs and folk-tales formed by mixing shared verses, phrases, and incidents.

The passage contrasts lunar communal folk-making with solar disciplined individual art, while treating both as parts of poetry.
read in the book →
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

The narrator imagines a marriage of sun and moon in the arts, where bride and bridegroom exchange full cups of gold and silver and become one in a mystical embrace.

The narrator imagines a marriage of sun and moon in art, with bride and bridegroom exchanging cups and joining in mystical embrace.
read in the book →
Heroic Romances of Ireland ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 4803-4981 confidence: high

The men of Ireland choose Ferdia, a great champion, to fight Cuchulain; Ferdia and Cuchulain have the same teachers and similar battle skill, while Cuchulain has the Gae-bulg and Ferdia has horny skin-protecting armour.

The passage stresses that Ferdia and Cuchulain are trained by the same teachers, fight in similar ways, and are friends and fellow-pupils, yet Ferdia is pressured into fighting him.
read in the book →
Heroic Romances of Ireland ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 4803-4981 confidence: medium

Ferdia and Cuchulain learned from Scathach, Uathach, and Aife; Cuchulain alone can perform the Gae-bulg, while Ferdia has horny skin-protecting armour; Ferdia refuses the heralds because Cuchulain is his friend, comrade, and fellow-pupil.

Ferdia and Cuchulain are described as similarly trained former friends, comrades, and fellow-pupils who are being brought into combat with one another.
read in the book →
Heroic Romances of Ireland ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 5290-5478 confidence: medium

Ferdia recalls their time with Scathach, Uathach, and Aife, when Cuchulain served him by preparing spears and couch; Cuchulain replies that this was because he was younger then, but now refuses no champion.

Cuchulain and Ferdia remember shared training, service, friendship, and kinship, while the narrator says they reproach each other for breach of friendship before combat.
read in the book →
Heroic Romances of Ireland ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 5480-5582 confidence: high

Cuchulain names Findabar as the king's child and prize, tells Ferdia to keep an oath not to fight him, and cites fifty chiefs, Ferbay, and Srub Darry as previous fallen men connected with seeking the maid.

Cuchulain reminds Ferdia of an oath not to fight, their former friendship, and shared training, but Ferdia proceeds into combat against him.
read in the book →
Heroic Romances of Ireland ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 5826-5896 confidence: medium

The two fighters are praised as heroes, champions of western Europe, twin loved pillars and keys of Gael bravery, and are said to have been brought to fight from afar by the urging and intermeddling of Ailill and Maev; they exchange massive weapons from dawn until midday.

The two opponents are described as twin loved pillars and two keys of Gael bravery, then shown locked in close reciprocal combat.
read in the book →
Heroic Romances of Ireland ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 6198-6279 confidence: medium

The speaker says the deed brought sorrow and anguish; both parties were pupils of Scathach; the speaker is blood-drained and wounded, and the addressee is brought to death and slain in the duel.

The passage repeatedly emphasizes likeness between Cuchulain and Ferdia: shared instruction, one mistress, similar rewards and praise, similar fights and haunts, and shields from Scathach, followed by Ferdia's death in the duel.
read in the book →
Heroic Romances of Ireland PAGE 148 / PAGE 149 / PAGE 150 / PAGE 151; lines 8567-8587 confidence: low

“Thou in death, I alive and nimble.”

The literal rendering opposes an addressee in death to a speaker alive and nimble.
read in the book →
The Ancient Irish Epic Tale Tain Bo Cualnge CONTENTS / PREFACE / WORKS ON THE TAIN BO CUALNGE / THE PILLOW-TALK; lines 1092-1186 confidence: medium

The least precious possessions, including pails, cauldrons, vessels, jugs, pitchers, rings, bracelets, golden treasures, and colored apparel, are brought to Medb and Ailill for comparison.

The possessions of Medb and Ailill are repeatedly counted as equal until Ailill's unique bull makes Medb's side deficient.
read in the book →
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 14158-14287 confidence: high

MacRoth reports two fair young warriors at the head of a company on the hill in Slane of Meath; they are wholly alike, similarly clothed and armed, nearly the same age, and step together so that neither goes ahead of the other.

The two leading warriors are described as wholly alike, nearly the same in years, equipped in paired items, and moving in exact synchrony.
read in the book →
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 14510-14596 confidence: medium

MacRoth reports a stately, bright company at the mound in Slane, led by a fair-cheeked youth with contrasting eyes and brows, ornate clothing, shield, spear, and sword.

Conall is described with differently colored eyes and differently colored brows.
read in the book →
The Ancient Irish Epic Tale Tain Bo Cualnge HERE NOW COMETH THE HEAD-PLACE OF FERCHU / XXIII / HERE FOLLOWETH THE TOOTH-FIGHT OF FINTAN / THE RED-SHAME OF MENN FOLLOWETH HERE; lines 12453-12516 confidence: medium

Each spear-shaft had a spear-head at the top and at the butt, making either end capable of wounding the hosts.

The spears have points at both ends so the warriors can wound with either the points or the butts.
read in the book →
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 15612-15754 confidence: medium

The Brown Bull sends out three loud bellowing calls; Finnbennach Ai, the Whitehorned of Ai, hears, lifts his head in fierce anger, and hastens to Cruachan to seek him.

Two named bulls, the Brown Bull of Cualnge and the Whitehorned of Ai, are placed in direct opposition and fight violently over an extended period.
read in the book →
The Ancient Irish Epic Tale Tain Bo Cualnge THE PROPOSALS / THE DEATH OF FORGEMEN / THE GREAT ROUT ON THE PLAIN OF MURTHEMNE FOLLOWETH HERE BELOW / THE SCYTHED CHARIOT; lines 8654-8789 confidence: medium

Cuchulain comes early next morning “to display his comely, beautiful form” because he deemed the prior “wild, proud shape of magic” unbecoming.

Cuchulain's beautiful morning form is explicitly contrasted with the wild or low magical shape seen the night before.
read in the book →
The Ancient Irish Epic Tale Tain Bo Cualnge WITH TWO PAGES IN FACSIMILE OF THE MANUSCRIPTS / MY MOTHER / CONTENTS / PREFACE; lines 472-561 confidence: medium

The Brown Bull bellows; the Whitehorned hears from Cruachan and attacks; the Brown Bull defeats and fragments the Whitehorned, then returns in fury and dies by striking a rock.

The Brown Bull and the Whitehorned engage in a furious battle; the Brown Bull destroys the Whitehorned and then dies in rage against a rock.
read in the book →
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 10951-11060 confidence: high

The narrator calls them “the two heroes” and “the two champions” and says they are brought together, “set to slay each other,” through the dissension and incitement of Ailill and Medb.

The passage repeatedly doubles Cuchulain and Ferdiad as two heroes, two champions, and two bright torches of valour, while describing them as brought together to slay one another.
read in the book →
The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IX / CHAPTER X / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 3461-3482 confidence: high

The outline mentions varying accounts of Elysium as outerworld and underworld, the romantic and didactic use of the conceptions, Hyperboreans, and later localisation of a marvel land in India.

The outline explicitly mentions varying accounts of Elysium as outerworld and underworld.
read in the book →
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 8852-8952 confidence: high

The Republic is cited as referring to an Orphic doctrine in which Musaeus and his son take the just into the world below, where the saints feast on couches, wear crowns, and spend their time drinking.

The passage describes blessed feasting below, a slough for the uninitiated, and the vision of Er's Heaven and Hell as two underworld districts.
read in the book →
The Voyage of Bran, Son of Febal, to the Land of the Living I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 6969-6994 confidence: high

“the meeting and attempted reconciliation of the two opposed ideals”

The passage explicitly describes the legend through the meeting and attempted reconciliation of two opposed ideals and the image of two worlds seeking to kiss.
read in the book →
The Voyage of Bran, Son of Febal, to the Land of the Living I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 6969-6994 confidence: medium

The author distinguishes prose and ballad forms of the Ossianic legend, calling one Christian and the other Pagan in spirit.

The author distinguishes prose and ballad forms of the Ossianic legend as Christian and Pagan in spirit.
read in the book →
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: medium

Manannan says Bran sees beauty in a coracle on the clear sea, while from Manannan’s chariot it is a happy flowered plain; Bran sees waves, Manannan sees red-headed flowers; sea-horses glisten and rivers pour honey in Manannan’s land.

Manannan says the same expanse that appears as clear sea and waves to Bran appears to him as a happy, flowered plain in Mag Mon.
read in the book →
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 1493-1622 confidence: high

Fiachna returns home; the woman is pregnant and bears Mongan. Fiachna thanks her, she confesses the events, and the passage states that Mongan is son of Manannan mac Lir though called son of Fiachna; a quatrain names the visitor as Manannan son of Ler.

Mongan is said to be son of Manannan mac Lir though called Mongan son of Fiachna.
read in the book →

christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. III. / CHAPTER I. / CHAPTER. II. / CHAPTER III.; lines 17458-17562 confidence: high

The prince of this world would carry the speaker away and corrupt his resolution toward God; the addressees are warned not to help him, covet the world, or harbor envy.

The passage contrasts the prince of this world, coveting the world, envy, and corruption with joining God, Jesus Christ, and the will of God.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 13651-13778 confidence: medium

The passage urges doing the Father's will, pursuing virtue, and fleeing wickedness; it contrasts present enjoyments with future promise, warns that evil doctrines infect innocent souls, and says teachers and hearers receive double condemnation.

The passage contrasts human fears and present enjoyments with the future promise, urging wise conduct, virtue, and expectation of the kingdom.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 14199-14332 confidence: high

God is thanked for declaring past and future; nets for birds and the way of truth versus darkness are mentioned; the Lord suffers for souls though Lord of the earth; God is quoted in the pre-world creation saying.

The passage contrasts the way of truth with the way of darkness and warns that failing to refrain from darkness after knowing truth leads to perishing.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 16830-16912 confidence: medium

The addressees are told to be confirmed in the doctrine of the Lord and Apostles and to prosper in body and spirit, in faith and charity, in the Son, Father, and Holy Spirit.

The passage repeatedly names body and spirit and seeks unity in both as the result of proper communal order.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER I.; lines 16555-16646 confidence: medium

Ignatius says that one who does not obey does not deceive the visible bishop but affronts the invisible one, and that such conduct reflects upon God, who knows the secrets of hearts.

The passage explicitly contrasts the bishop who is seen with the invisible one who is affronted, and says actions reflect upon God who knows hearts.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / IGNATIUS TO POLYCARP / CHAPTER I.; lines 18296-18405 confidence: medium

The passage says Polycarp is composed of flesh and spirit, should address visible matters, and should pray that God reveal unseen things so he may abound in every gift.

The passage contrasts flesh and spirit, things seen and unseen, and the expected one as invisible yet made visible and impassible yet subjected to sufferings.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER I. / CHAPTER II.; lines 16649-16728 confidence: high

All things have an end; death and life are set before the audience, and everyone departs to a proper place.

The passage pairs death and life as alternatives and contrasts coins of God and of the world before applying the distinction to unbelievers and faithful.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER V. / A FRAGMENT.; lines 13781-13829 confidence: high

The Lord, asked when his kingdom should come, answers: "When two shall be one ... and the male with the female, neither male nor female."

The Lord's answer links the coming of the kingdom to paired distinctions becoming unified or transcended: two/one, without/within, and male/female/neither.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAP. XII.; lines 1916-1990 confidence: medium

Joseph sees Mary sorrowful, then later laughing, and asks why her countenance shows sorrow and joy by turns.

Mary sees two people with opposite emotional states while nearing delivery.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 8731-8768 confidence: medium

Paul says Seneca made a dangerous declaration to the emperor because it opposed the emperor's religion and worship; the emperor is described as a worshipper of heathen gods.

Paul says Seneca declared something contrary to the emperor's religion and way of worship, while the emperor is a worshipper of heathen gods.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 14825-14996 confidence: medium

The passage explains eating animals that cleave the hoof by saying that the righteous live in the present world while their expectation is fixed on the other.

The divided hoof is explained as the righteous person's life in the present world with expectation fixed on the other.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XI. / CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV.; lines 15629-15812 confidence: high

“There are two ways of doctrine and power; the one of light, the other of darkness.” Angels of God lead the way of light; angels of Satan are over the other way.

The passage explicitly divides doctrine and power into two ways, light and darkness, each with its own angelic rulers and moral alignment.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 15815-15936 confidence: medium

"the way of darkness is crooked, and full of cursing" and is called "the way of eternal death, with punishment."

The passage presents a named way of darkness leading to death and punishment, while walking in the Lord's just commands leads to glorification and salvation.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / REFERENCES TO THE GENERAL EPISTLE OF BARNABAS. / CHAPTER I. / CHAPTER II.; lines 16110-16241 confidence: high

"There is one Physician, both fleshy and spiritual; made and not made; God incarnate; true life in death; both of Mary and of God."

The passage repeatedly contrasts flesh and spirit, and describes Jesus Christ through paired predicates such as fleshy/spiritual, made/not made, and passible/impassible.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND II. / COMMAND III. / COMMAND IV. / COMMAND V.; lines 21243-21393 confidence: high

The messenger commands patience and long-suffering; patience grants dominion over wicked works, and the Holy Spirit within remains pure, joyful, enlarged, and serving the Lord in peace.

The passage repeatedly contrasts the Holy Spirit with evil or wicked spirits dwelling in or acting upon the same person, and says their co-presence is destructive.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND III. / COMMAND IV. / COMMAND V. / COMMAND VI.; lines 21396-21524 confidence: high

“There are two angels with man; one of righteousness, the other of iniquity.”

The passage explicitly says that two angels are with a person, one of righteousness and one of iniquity, and contrasts their opposing effects.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND III. / COMMAND IV. / COMMAND V. / COMMAND VI.; lines 21396-21524 confidence: high

Righteousness keeps the right way, while unrighteousness keeps the wicked way; the evil way is rugged, thorny, and destructive, while the right way is even and without offence.

The right way and evil way are contrasted by qualities, destinations, and consequences.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND IV. / COMMAND V. / COMMAND VI. / COMMAND VII.; lines 21527-21572 confidence: medium

The passage says not to fear the Devil; fear of the Lord gives dominion over him because there is no power in him.

The passage contrasts fearing God with not fearing the Devil, good action with the Devil’s evil works, and life with absence of life.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND IX. / COMMAND X. / COMMAND XI. / COMMAND XII.; lines 22145-22363 confidence: high

The speaker tells the narrator to remove evil desires and put on good and holy desires; evil desire is described as dreadful, wild, consuming, destructive, and deadly for those without the garment of good desire.

The passage is organized around good and holy desire versus evil desire or wicked lusting, with opposed outcomes of life and death.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND IX. / COMMAND X. / COMMAND XI. / COMMAND XII.; lines 22365-22442 confidence: medium

The speaker compares a man testing half-full wine vessels to the devil coming to try the servants of God.

The contrast between those full of faith and those not full of faith structures the passage; fullness prevents the devil from finding entrance, while lack of fullness permits it.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND V. / COMMAND VI. / COMMAND VII. / COMMAND VIII.; lines 21575-21682 confidence: high

The speaker says there are two kinds of creatures and a two-fold abstinence; when asked what to abstain from, he says to keep from evil and not abstain from good.

The passage explicitly frames conduct through a twofold abstinence: evil is to be avoided, while good is not to be avoided but performed.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND VI. / COMMAND VII. / COMMAND VIII. / COMMAND IX.; lines 21685-21785 confidence: high

Doubting is said to root many out from faith and is called "the daughter of the Devil" that deals wickedly with servants of God.

Faith is said to come from above from God and to have power, while doubting is said to be earthly, from the Devil, and powerless.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND VIII. / COMMAND IX. / COMMAND X. / COMMAND XI.; lines 21995-22142 confidence: high

The heading states that spirits and prophets are to be tried by their works and that there is a twofold spirit.

The passage repeatedly contrasts the Spirit of God from above with an earthly, empty, foolish spirit from the devil.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND XII. / SIMILITUDE I. / SIMILITUDE II. / SIMILITUDE III.; lines 22658-22694 confidence: high

Heading-level similitude: great trees in winter cannot be distinguished from dry trees, just as the righteous cannot be distinguished from the wicked in the present world.

The passage repeatedly contrasts righteous and wicked or unrighteous people while saying they cannot presently be discerned from each other.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete REFERENCE TO THE SECOND EPISTLE THE CORINTHIANS. / THE GENERAL EPISTLE OF BARNABAS. / CHAPTER I. / CHAPTER II.; lines 13915-14060 confidence: medium

The passage opens by saying the days are evil, the adversary has power in the present world, and believers should diligently inquire into the Lord’s righteous judgments; fear, patience, long suffering, continence, wisdom, understanding, science, and knowledge are named in relation to faith.

The adversary is described as powerful in the present world and as a threat who may enter believers and deprive them of spiritual life.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete REFERENCES TO CLEMENT'S FIRST EPISTLE TO THE CORINTHIANS. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 13478-13648 confidence: high

“No servant can serve two masters”; the passage contrasts God and Mammon, gaining the world and losing the soul, and calls this world and the next two enemies.

The passage explicitly calls this world and the world to come two enemies and says the hearers cannot be friends of both.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE IV. / SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII.; lines 24398-24464 confidence: high

Those who continue adding transgressions and conversing with present-world lusts condemn themselves to death; those who walk in the commands and exercise them rightly live unto God.

The passage contrasts those who walk in the commands and live unto God with those who continue transgressing and condemn themselves to death.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 24467-24682 confidence: medium

The guide leads the narrator to the height of a mountain in Arcadia, where he sees a great plain and twelve mountains of different figures; the first several are described as black, smooth and herb-less, thorny, partly dried, rugged, cleft, and fruitful.

The twelve mountains around the plain are differentiated by opposed or varied qualities such as fertility and barrenness, water and waterlessness, safety and destructive serpents, darkness and whiteness.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 25347-25565 confidence: medium

The tower is the church; the virgins are holy spirits and powers of the Son of God who clothe entrants; their names are their garment; accepted stones are clothed with power, making the tower one colour and as if one stone.

The virgins clothe entrants with their garment and powers, while black-clad women attract desire and clothe the rejected with their own power.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 25567-25785 confidence: medium

The interpreter names women clothed in black garments as Perfidiousness, Incontinence, Infidelity, Pleasure, and other vices; a servant carrying these spirits will see but not enter the kingdom.

Black-garmented women are named with moral vices and described as spirits carried by a servant of God; the passage also refers to the spirits of virgins carried with the Son's name.
read in the book →
The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete VISION IV. / COMMAND I. / COMMAND II. / COMMAND III.; lines 20930-21004 confidence: medium

The spirit given by the Lord dwells in flesh and should be true toward all people; God is true in all his words and has no lie.

The passage contrasts God as true and without lie, the spirit of truth, walking in truth, lying, dissimulation, evil conscience, and denial of the Lord.
read in the book →

australian aboriginal

More Australian Legendary Tales More Australian Legendary Tales / BEEREEUN THE MIRAGE MAKER 3 / BOHRAH THE KANGAROO AND DINEWAN THE EMU ... I3; lines 67-90 confidence: low

THE CRANE AND THE CROW

The contents list includes animal-pair titles such as Crane and Crow, and Kangaroo and Emu.
read in the book →
More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3021-3131 confidence: medium

"old Wurrunnah stole two of the girls, capturing them by stratagem. He tried to warm the icicles off them, but only succeeded in putting out his fire."

Wurrunnah tries to warm the icicles off the stolen girls, but the attempt only puts out his fire.
read in the book →
The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER II / THE ALL FATHER, BYAMEE / CHAPTER III / RELATIONSHIPS AND TOTEMS; lines 1053-1221 confidence: medium

The passage identifies Gwaigulleeah as light blooded and Gwaimudthen as dark blooded, says all humans of the tribe and all things belong to one or the other, and calls the division phratries or exogamous moieties.

The passage describes two primary divisions, light blooded and dark blooded, extending to all things and governing exogamous marriage.
read in the book →
The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER II / THE ALL FATHER, BYAMEE / CHAPTER III / RELATIONSHIPS AND TOTEMS; lines 1053-1221 confidence: medium

The origin of the division is said to be original ancestors: a red race coming from the west and a dark race coming from the east.

The passage explains the two divisions through original ancestors described as a red race from the west and a dark race from the east.
read in the book →
The Euahlayi Tribe: A Study of Aboriginal Life in Australia The Euahlayi Tribe: A Study of Aboriginal Life in Australia / CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION; lines 662-724 confidence: medium

Euahlayi phratry names are said to mean light blood and dark blood; Mathews's theory proposes two lighter and darker peoples who, after war, made a marriage treaty producing phratries.

The phratry names are glossed as light blood and dark blood, with an associated theory of lighter and darker peoples and possible light/dark animal representatives.
read in the book →
The Native Tribes of Central Australia CH. XV THE IRUNTARINIA AND ARUMBURIN'GA / XV THE IRUNTARINIA AND ARUMBURINGA 515 / L L 2 / XV THE IRUXTARINIA AND ARUMBURINGA 517; lines 21909-21965 confidence: high

The passage states that Iriintarinia naturally have totems just as men do, are in reality men's doubles, and have powers characteristic of Alcheringa individuals.

The passage says the Iriintarinia have totems as men do and are in reality men's doubles, while also possessing Alcheringa-like powers.
read in the book →
The Native Tribes of Central Australia CHAPTER II / THE SOCIAL ORGANISATION OF THE TRIBES / THE SOCIAL ORGANISATION OF THE TRIBES 57 / THE SOCIAL ORGANISATION OF THE TRIBES 59; lines 2758-2860 confidence: high

The authors define class as the two main exogamous intermarrying groups, each a moiety of the tribe, and subclass as divisions of a class.

The passage describes the tribe as divided into two main exogamous intermarrying classes, Matthurie and Kirarawa, each forming a moiety of the tribe under the authors' terminology.
read in the book →
The Native Tribes of Central Australia ERRATUM / LIST OF ILLUSTRATIONS / IXTRODLXTIOX / INTRO DLXTIOX; lines 1884-2010 confidence: medium

Large camps are divided into two halves by features such as a creek, hill slope, rising ground, or low ground; Panunga and Bukhara are separated from Purula and Kumara.

The camp is described as split into two halves, with Panunga and Bukhara separated from Purula and Kumara by a natural feature or difference in ground.
read in the book →
The Native Tribes of Central Australia FIG. 19. / CHAPTER IV / THE TOTEMS / CH. IV THE TOTEMS 113; lines 6327-6417 confidence: medium

The Urabunna, Dieri, and other regional groups count descent in the female line. Urabunna members are divided into Matthurie and Kirarawa classes, each containing distinct totems; examples are listed for each class.

The Urabunna are described as divided into two classes, Matthurie and Kirarawa, each containing distinct totems.
read in the book →
The Native Tribes of Central Australia H'.. S4. / HAS CLIMBED UP IS ARRANGING THE CHURINGA. / B B 2 / IX INITIATION CEREMONIES; lines 16401-16498 confidence: medium

After an offering, Purula and Kumara men form a group; the old man lifts the Nurtunja, his moiety supports it in two lines and sings, and the faces of the two ab-moara men are stroked with it before further singing of the Nurtunja and Kauaua of the Alcheringa.

The ceremony is said to have special associations with one moiety, and the separation of the two moieties is strongly marked through opposing groups and movement of the Nurtunja.
read in the book →
The Native Tribes of Central Australia IXTRODUCTIOX / IXTRODUCTIOX / CHAPTER II / THE SOCIAL ORGANISATION OF THE TRIBES; lines 2585-2665 confidence: medium

“The fundamental feature ... is the division of the tribe into two exogamous inter-marrying groups.” The passage also says these divisions may be further broken up while their former existence remains recognizable.

The passage directly describes a two-part division into exogamous intermarrying groups as fundamental to the organization.
read in the book →
The Native Tribes of Central Australia THE SOCIAL ORGANISATION OF THE TRIBES 59 / THE SOCIAL ORGANISATION OF THE TRIBES / II THE SOCIAL ORGAN ISATIOX OF THE TRIBES 63 / II THE SOCIAL ORGANISATION OF THE TRIBES 65; lines 3045-3226 confidence: medium

A marked elder/younger sibling distinction is said to occur in Urabunna, where descent is in the female line, and Arunta, where descent is in the male line.

The passage repeatedly organizes social relations through paired distinctions: elder/younger siblings, left/right genealogical placement, and crow/cicada categories.
read in the book →
The Native Tribes of Central Australia TRADITIONS AS TO ALCHERINGA ANCESTORS 417 / X TRADITIONS AS TO ALCHERIXGA ANXESTORS 419 / E E 2 / X TRADITIONS AS TO ALCHERINGA ANXESTORS 421; lines 17962-18031 confidence: high

The intermarrying halves were reciprocal Unawa, while other halves were Unkulla; under the new system only half of Purula women were eligible to a Panunga man, while the other half were forbidden.

The passage describes reciprocal eligible halves and forbidden halves, and later division of each class into two.
read in the book →
The Northern Tribes of Central Australia CEREMONIES CONNECTED WITH THE TOTEMS 195 / VI CEREMONIES CONNECTED WITH THE TOTEMS 197 / VI CEREMONIES CONNECTED WITH THE TOTEMS 199 / VI CEREMONIES CONNECTED WITH THE TOTEMS 201; lines 13188-13270 confidence: medium

The represented women discovered each other, embraced, advanced toward and ran around the spectators; the explanation given is that they performed sacred ceremonies by dancing around trees represented by the men in the audience.

Two women meet, embrace, dispute whether they share Naralu identity or differ as Naralu and Nungalla, and the conflict leads to combat.
read in the book →
The Northern Tribes of Central Australia CHAP. / H H H H / H H H H / H H H H; lines 7697-7927 confidence: high

The passage says these tribes have names for two moieties and lists moiety-name pairs across Warramunga, Walpari, Wulmala, Worgaia, Tjingilli, Umbaia, Gnanji, and Bingongina.

The passage repeatedly frames the tribal organization through pairs of named moieties and lists the names used in different tribes.
read in the book →
The Northern Tribes of Central Australia CHAPTER XIII / TRADITIONS RELATING TO TOTEMIC ANCESTORS / ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF; lines 21127-21226 confidence: high

Arininga, a Purula, arises at Anira water-hole; at sunrise he splits into Kumara and Purula figures, initially reunites at sunset, and later the two remain separate.

Arininga splits into two men, Kumara and Purula, first recombines and then later remains divided as two separate figures.
read in the book →
The Northern Tribes of Central Australia FIG. PAGE / PLATES AND MAP / CHAPTER I / INTRODUCTION; lines 2735-2838 confidence: high

In the Warramunga, ancestors of Uluuru groups wandered mostly in the southern division, while ancestors of Kingilli groups wandered mostly in the north; despite this, members call themselves Warramunga rather than by north/south group names.

The passage repeatedly organizes Warramunga social and ceremonial life into Uluuru/south and Kingilli/north divisions, linking ancestors, totems, residence, and ceremonial placement.
read in the book →
The Northern Tribes of Central Australia H H H H / I 2 3 4 / I .2 . .. 3 . 4 / I , . 1 I , I; lines 9026-9233 confidence: high

The Binbinga table is introduced for comparison, showing marriage and descent columns, and the passage identifies paired subclasses within two moieties.

The passage repeatedly organizes social groups into moieties, halves, pairs of subclasses, and two internal groups within subclasses.
read in the book →
The Northern Tribes of Central Australia H H H H / I 2 3 4 / I .2 . .. 3 . 4 / I , . 1 I , I; lines 9235-9390 confidence: medium

In the Mara, Murungun and Mumbali form one moiety, while Purdal and Kuial form the other.

The passage explicitly describes Mara as divided into two moieties and Binbinga as having one moiety and another moiety, each containing subclass pairs.
read in the book →
The Northern Tribes of Central Australia H H H H / I 2 3 4 / I .2 . .. 3 . 4 / I , . 1 I , I; lines 9392-9557 confidence: medium

The passage says that in Mara, instead of the two subclasses Tjuanaku and Tjulantjuka forming one half of a moiety, there is only Murungun.

The passage describes moiety halves, paired husband-wife categories, reciprocal marriage relations, and Murungun men divided into two marriage-related groups.
read in the book →
The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 10970-11058 confidence: high

The passage contrasts northern paternal-descent tribes, where a spirit child enters only an appropriate wife of a same-moiety-and-totem man, with Urabunna belief that the child follows the mother's moiety and totem but changes sex, moiety, and totem in successive reincarnations.

The passage explicitly states that in successive reincarnations the child changes sex, moiety, and totem, and gives a Kirarawa man / Matthurie woman / Kirarawa man sequence.
read in the book →
The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 11389-11450 confidence: high

An old Purula arose as a man at Anira water-hole, slept at sunset, split at sunrise into Purula and Kumara father and son, rejoined at sunset, descended into the water-hole, emerged and divided again, then remained separate and changed colour in sunlight.

The old Purula splits into two beings, Purula and Kumara, identified as father and son, then joins again and later divides again.
read in the book →
The Northern Tribes of Central Australia IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 139 / IV MARRIAGE CEREMONIES AND OTHER CUSTOMS 141 / CHAPTER V / TOTEMS; lines 12087-12197 confidence: medium

The Urabunna account includes maternal descent, two moieties, spirits choosing mothers and avoiding the previous mother's moiety, changes of moiety, totem, and sex at each reincarnation, return to ancestral home after death, and descent from one or two eponymous ancestors.

The Urabunna account states that at each successive reincarnation the moiety and totem change, and the sex is also supposed to change.
read in the book →
The Northern Tribes of Central Australia RUNTA TRIBE / BINBINGA TRIBE / HI SOCIAL ORGANISATION OF THE TRIBES 93 / MARA TRIBE; lines 7046-7357 confidence: medium

The Arunta organization is briefly described for comparison; in the southern Arunta there are four subclasses, Panunga, Bukhara, Purula, and Kumara, arranged as two moieties.

The passage describes two moieties composed of paired subclasses, reciprocal naming between the two sides, separate camp placement, and ceremony-specific access by one moiety.
read in the book →
The Northern Tribes of Central Australia SHOWING THE CURLY NATURE OF THE HAIR. / CHAPTER III / SOCIAL ORGANISATION OF THE TRIBES / RUNTA TRIBE; lines 6385-6885 confidence: low

The passage is headed “RUNTA TRIBE” and includes the labels “Moiety B” and “Moiety A.”

The passage explicitly organizes part of the Runta social classification under two moiety labels, Moiety A and Moiety B.
read in the book →
The Northern Tribes of Central Australia TRIBE. METHOD OF TYING THE HAIR UP. / SHOWING THE CURLY NATURE OF THE HAIR. / CHAPTER III / SOCIAL ORGANISATION OF THE TRIBES; lines 4082-4229 confidence: medium

The author divides tribes into two main groups by social organization, notes that the grouping is rough, and describes Binbinga and Gnanji as transitional, with Binbinga bordering both coastal and interior tribes.

The passage repeatedly describes division into two main groups and table columns representing two moieties, with intermarrying subclasses arranged in relation to one another.
read in the book →
The Northern Tribes of Central Australia VI CEREMONIES CONNECTED WITH THE TOTEMS 207 / CEREMONIES CONNECTED WITH THE TOTEMS 209 / VI CEREMONIES CONNECTED WITH THE TOTEMS 213 / CEREMONIES CONNECTED WITH THE TOTEMS 215; lines 13572-13635 confidence: high

Tjingilli ceremonies are described as fundamentally similar to Warramunga ceremonies and organized by Willitji and Liaritji moieties, equivalent to Uluuru and Kingilli, with reciprocal preparation of ceremonies.

Tjingilli ceremonies are organized by two moieties, and each moiety prepares the ceremonies of the other.
read in the book →
The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 495 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 497 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 499 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501; lines 24451-24531 confidence: high

The Binbinga believe the sky is inhabited by two ill-disposed Mundagadji with white down-covered bodies and knives instead of arms; they want to kill and eat people, but Ulurkura, a friendly spirit in the woods, stops them. The Mundagadji sing in the sky when a man dies, and medicine men can see all three spirits.

In Binbinga, Mara, and Anula accounts, unfriendly sky spirits seek to kill, eat, or harm people, while a friendly spirit in the woods prevents harm.
read in the book →

ekoi

In the Shadow of the Bush APPENDIX A 409 / APPENDIX B. / CLUBS (OKUM, PL. AKUM). / APPENDIX B 411; lines 21081-21187 confidence: high

The Okum wears a large two-faced head, one side male and one female, decorated with Greater Plantain-eater feathers; dancers hold matchets and guns and fire the guns at intervals.

The Nchibbi achi ebai Okum wears a two-faced head with one male side and one female side.
read in the book →
In the Shadow of the Bush B 2 / ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN / CHAPTER II; lines 1507-1601 confidence: medium

The author interprets the bird and tree as a wedding of earth and sky: the bird is akin to air and sky, while the tree roots in the ground and may reach the nether world, making it a personification of Mother Earth.

The author explicitly calls the bird-and-tree arrangement a wedding of earth and sky and labels the paired principles Sky Father and Earth Mother.
read in the book →
In the Shadow of the Bush B 2 / ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN / CHAPTER II; lines 1507-1601 confidence: high

The passage names Obassi Osaw as Sky God and Obassi Nsi as Earth God; it also describes many genii of trees, lakes, rocks, and rivers and supernatural beings in the bush, compared by the author to werewolves and Pan.

The passage names only two actual deities, a Sky God and an Earth God.
read in the book →
In the Shadow of the Bush CHAPTER I / ON THE WAY TO OBAN 3 / B 2 / ON THE WAY TO OBAN 5; lines 1124-1216 confidence: high

Streams are crystal clear and run over pebbles and boulders; quartz is thought male by the Ekoi and dark gneiss female; white star-shaped lilies grow above the water.

The passage states that the Ekoi think quartz is male and dark gneiss is female.
read in the book →
In the Shadow of the Bush CHAPTER II / RELIGION / U-TTW / RELIGION 17; lines 1728-1836 confidence: medium

Osaw is said to try to kill with thunder; offerings thrown upward for him fall back, while Obassi Nsi draws them down and is therefore called more powerful.

The respondent contrasts Osaw with Nsi, calls them friends, and speculates that Osaw is father/lord while Nsi is mother/lady.
read in the book →
In the Shadow of the Bush CHAPTER VI / S.B, F / JUJUS 67 / JUJUS 69; lines 4326-4424 confidence: uncertain

The passage begins a statement that, according to Ekoi belief, Obassi Osaw and Obassi Nsi made all things between them and first dwelt together.

The closing fragment states that Obassi Osaw and Obassi Nsi made all things between them.
read in the book →
In the Shadow of the Bush DIVINATION 187 / DIVINATION 189 / CHAPTER XVIII / OJJE OR WITCHCRAFT 191; lines 10248-10353 confidence: high

Witchcraft and bad Jujus are said to have been sent by Obassi Osaw, while good Jujus came from Obassi Nsi; people pray to Obassi Nsi to destroy Ojje.

Bad Jujus and witchcraft are attributed to Obassi Osaw, while good Jujus and protection against Ojje are attributed to Obassi Nsi.
read in the book →
In the Shadow of the Bush FOLK-LORE 357 / FOLK-LORE 359 / FOLK-LORE 361 / FOLK-LORE 363; lines 18638-18744 confidence: medium

Nsi tells Eyo, "From to-day you, Eyo, are my unloved son. You are too hot," and says he sometimes burns tender plants in farms.

Eyo is associated with excessive heat and burning plants; 'Mi is associated with soft light at night; Ejirum is named Darkness and remains on earth.
read in the book →
In the Shadow of the Bush FOLK-LORE 383 / FOLK-LORE 385 / S.B. C C / FOLK-LORE 387; lines 19866-19973 confidence: high

The tale titled 'How Black and White Men came on Earth' begins with Obassi and one wife as the first people; the wife bears four children, two white and two black.

Obassi and his wife are the first people, and their children are divided into two white and two black children.
read in the book →
In the Shadow of the Bush I T 2 / INDEX / INDEX / INDEX; lines 34498-34647 confidence: medium

Eja Fetish or Juju entries list bisexual symbolism, feast, yams, human offerings, substitutes, medicine, and priest on the Lakes of the Dead.

The Eja Fetish or Juju entry explicitly notes bisexual symbolism.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 34650-34811 confidence: low

"Religious ideas" include entries for creation belief, crocodile cult, Nimm snake cult, Lakes of the Dead, prayers to Sun and Moon, and symbolism of bisexuality.

The index lists symbolism of bisexuality under Ekoi religious ideas.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 34966-35126 confidence: low

Index lists: Good and Evil, Jujus of.

The index lists jujus of good and evil.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35607-35766 confidence: high

“Minds, Two, in Ekoi belief”

The index explicitly lists two minds in Ekoi belief.
read in the book →
In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35931-36096 confidence: low

Index entry identifies Obassi Nsi as Earth god and Lord of Life and Death, and lists cult, creation myth, feast, dwellings, good jujus, invocation, sacrifices, and yams associated with him.

The index separately identifies Obassi Nsi as Earth god and Obassi Osaw as Sky god of the Ekoi.
read in the book →
In the Shadow of the Bush JUJUS 63 / CHAPTER VI / S.B, F / JUJUS 67; lines 4219-4323 confidence: medium

The passage says the pot represents the female and the three fetishes the male attribute of the Juju; when eggs are offered, yolk may mark the petitioner's forehead for clear vision before the egg is crushed and left near the Juju post.

The passage explicitly states that the pot represents the female and the three fetishes the male attribute of the Juju.
read in the book →
In the Shadow of the Bush JUJUS 67 / JUJUS 69 / JUJUS 71 / JUJUS 73; lines 4525-4616 confidence: medium

Thunder is variously explained as a giant crossing the sky or a sheep in Obassi Osaw's house; Lightning is variously called Thunder's servant or enemy.

Thunder and Lightning are described as servant and master in some accounts and enemies in others; Thunder is also described as angrily growling to drive Lightning away.
read in the book →
In the Shadow of the Bush JUJUS 69 / JUJUS 71 / JUJUS 73 / JUJUS 75; lines 4619-4714 confidence: high

The passage identifies the objects as Eja symbols and says the fetish has two parts: the bowl, a feminine sign called Ekum Oke, and a curved male symbol representing Eja; Eja and Ekum Oke are described as two personalities.

Eja and Ekum Oke are described as two personalities, male and female, with Eja stronger but unable to act without Ekum Oke.
read in the book →
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: high

When preparing to return to her mother, the first girl refuses two ghost women who offer to arrange her hair, goes to the spring, takes a small box, says it is hers, and receives farewell from the ghost people.

Two girls undergo parallel journeys to the ghost town; the first follows warnings and is rewarded with return, while the second refuses warnings and is punished with disease, wind, death, and return to the ghosts.
read in the book →
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: high

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.

Two springs gush side by side from the rock: the black water is prescribed for safe use, while the clear white water is forbidden and is followed by disease when used by the second girl.
read in the book →
In the Shadow of the Bush ON THE WAY TO OBAN / CHAPTER II / RELIGION / U-TTW; lines 1664-1725 confidence: high

The passage says Mother Earth has become Father Earth in Ekoi legend; the principal deities are Obassi Osaw, Sky God, and Obassi Nsi, Earth God; Ndum of Nsan is introduced as a folklore-rich Ekoi informant.

Obassi Osaw and Obassi Nsi are named as principal sky and earth deities; Ndum contrasts cruel Osaw with kind and good Nsi.
read in the book →
In the Shadow of the Bush ON THE WAY TO OBAN 5 / ON THE WAY TO OBAN / CHAPTER II / RELIGION; lines 1604-1661 confidence: medium

The quoted author describes "joint worship of a sky-father and an earth-mother" and says the former descends when lightning flashes down and leaves his weapon as a tangible token.

The quoted author explicitly characterizes the material as joint worship of a sky-father and an earth-mother.
read in the book →
In the Shadow of the Bush ORDEAL 169 / ORDEAL / ORDEAL 173 / CHAPTER XVII; lines 9381-9416 confidence: high

The charm consists of two pairs of strings of four Osing shells; the right side is male and the left female; paired results must confirm each other by reversed falling, otherwise the process is begun again.

The right-side shell strings are identified as male and the left-side strings as female, and the pairs must mutually confirm one another by reversed falls.
read in the book →
In the Shadow of the Bush RELIGION 35 / CHAPTER IV / EGBO 39 / EGBO 41; lines 3022-3115 confidence: high

The image is robed from crown to heel in a grade colour, pierced with eyeholes, and usually bears a wooden skin-covered head-framework shaped like a human head, often with male and female faces.

The image’s head often has one male and one female face, and the passage says this represents divine omniscience looking both ways and the bisexual character of Obassi Osaw and Obassi Nsi.
read in the book →
In the Shadow of the Bush S.B, F / JUJUS 67 / JUJUS 69 / JUJUS 71; lines 4427-4522 confidence: medium

Obassi Osaw fixes his dwelling in the sky, while Obassi Nsi comes down to earth and lives there after the two agree to different lands.

The passage describes Obassi Osaw dwelling in the sky and Obassi Nsi dwelling on earth after agreeing to different lands.
read in the book →
In the Shadow of the Bush S.B. A A / FOLK-LORE 355 / FOLK-LORE 357 / FOLK-LORE 359; lines 18427-18528 confidence: medium

At Nsi's later wedding, Obassi Osaw comes down with his children and sky retinue; sky people and earthfolk play with a cloth bundle on a rope, and a splinter from Ejirum's stick blinds one of Osaw's sons.

Osaw and a retinue of sky people come down to a wedding feast where they play with earthfolk.
read in the book →
In the Shadow of the Bush U-TTW / RELIGION 17 / RELIGION 19 / RELIGION; lines 1952-2033 confidence: high

Most such groups are dedicated to Obassi Nsi and marked by coco yams; Obassi Osaw groups are marked by epiphytic ferns on the tree trunk.

Obassi Nsi and Obassi Osaw are treated as a pair, have distinct cult markers, receive differentiated water gestures, and must be invoked first in ceremonies.
read in the book →

malay

Malay Magic BINTANG DUA-B'LAS / MAGIC SQUARES / ORDER OF THE COLOURS / A SPECT- CO MPA SSES; lines 30856-30954 confidence: high

“the places usually occupied by the points of the compass are occupied by the names of certain things” that are supposed to be naturally opposed.

The aspect-compasses arrange named animals, birds, and other things as opposed pairs across compass directions.
read in the book →
Malay Magic CAUSE OF THE TIDES / NATURE / LEGEND OF HAJI BATU / NATURE; lines 592-648 confidence: high

A note states that Malays call the first rising of a freshet Bah Jantan, the male flood, and a later flood Bah Betina, the female flood; the latter is generally considered more serious.

Malay terms distinguish male and female floods, and the anecdote describes the female flood as pursuing the male and being more feared.
read in the book →
Malay Magic CHAP. II / SUPERNATURAL BIRTHS / CREATION OF MAN / ANOTHER ACCOUNT; lines 1214-1342 confidence: medium

God summons Gabriel to mould the image of Adam. Gabriel takes the lump that was the Earth’s Heart, mixes it with water to soften it and fire to harden it, makes the image, and obtains life from God to put into it. The text notes that breaking of the first image and making of the second are omitted.

Gabriel first softens the Earth’s Heart with water and then hardens it with fire before the image receives life.
read in the book →
Malay Magic CHAPTER I / NAT URE / ORIGIN OF THE UNIVERSE / SHAPE OF THE EARTH; lines 258-306 confidence: medium

The “Earth of the width of a tray” and “Heaven of the width of an umbrella” may represent the semangat, or souls, of heaven and earth, related to the material cosmos as a human soul is to a body.

The passage proposes that heaven and earth have semangat, or souls, related to material heaven and earth as a human soul is related to a body.
read in the book →
Malay Magic EXHORTATION TO THE PERFORMERS / THEATRICAL EXHIBITIONS / CEREMONIAL / THEATRICAL EXHIBITIONS; lines 27436-27493 confidence: low

Four betel chews are distributed: one to each of two drummers, one onto the ceiling-cloth or roof, and one buried under the bottom mat.

The footnote contrasts the White Genie with the Black Earth Genie as recipients of different betel portions placed in different spatial positions.
read in the book →
Malay Magic Malay Magic / CHAPTER I / NAT URE; lines 101-144 confidence: medium

The charmbook introduction opens with Haze bearing Darkness and Darkness bearing Haze, the Lord of the Outer Silence in the womb of Creation, and a time before the names of Earth and Heaven, God and Muhammad, and other cosmic terms.

Haze is said to bear Darkness, and Darkness is said to bear Haze.
read in the book →
Malay Magic MIMIC CONFLICTS / THE MARRIAGE CEREMONY / STEALING THE BRIDEGROOM / CEREMONIAL BA THING; lines 21235-21325 confidence: medium

A piece used at a Malay wedding represents two dragons issuing from caves in opposite hills into a lake and fighting; roc or garuda and jintayu birds appear on treetops.

A wedding piece represents two dragons issuing from caves in opposite hills into a lake, where they fight.
read in the book →
Malay Magic THE GENII / THE MALA V PANTHEON / ORIGIN OF THE GENII / THE MALA Y PANTHEON; lines 5195-5337 confidence: high

The passage notes a subdivision of genii into Faithful/Jin Islam and Infidel/Jin Kafir and says genii may be bought at Mecca from the Sheikh Jin for $90 to $100 each.

The passage explicitly divides genii into Jin Islam/Faithful and Jin Kafir/Infidel, also described as good and bad genii.
read in the book →
Malay Magic THE GENII / THE MALA V PANTHEON / ORIGIN OF THE GENII / THE MALA Y PANTHEON; lines 5195-5337 confidence: medium

The White Genie is seldom mentioned compared with the Black Genie; no harm is recorded of him, and worshippers appeal to him for protection.

The White Genie is contrasted with the Black Genie and described as harmless and protective.
read in the book →
Malay Magic THE MALA Y PANTHEON / BA TARA GURU OR SHIVA / THE MALA Y PANTHEON / THE MALA Y PANTHEON; lines 4863-4904 confidence: high

Batara Guru is said to have “both a good and a bad side”; though “Destroyer” he was also “ Restorer-to-life,” and the manifestations tended toward distinct personalities without full consummation.

Batara Guru is described with opposed good and bad sides and as both Destroyer and Restorer-to-life.
read in the book →
Malay Magic THE MALA Y PANTHEON / THE GENII / THE MALA V PANTHEON / ORIGIN OF THE GENII; lines 5145-5192 confidence: high

The Black King of the Genii is said to have become identified with Kala and then a separate personality; the Black and White Genii are brothers, while the White Genie is declared Maharaja Dewa or Mahadewa, a special name of Shiva.

The Black and White Genii are explicitly declared to be brothers and are distinguished by black/white designations.
read in the book →
Pagan Races of the Malay Peninsula, Volume 1 Pagan Races of the Malay Peninsula, Volume 1; lines 66-106 confidence: medium

The peninsula is described as a colossal causeway connecting mainland forms of fauna, flora, and geological strata with forms in the Malay Archipelago; several islands are said to have once been geologically connected with it.

The passage explicitly describes the Malay Peninsula as both a causeway connecting mainland and archipelago forms and a breakwater deflecting trade.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. V SAVAGE .UAI.AYS OF SELANGOR 149 / I50 MUSIC. SONGS, AND FEASTS / CHAP. V SAVAGE MALAYS OF SELANGOR 151 / CHAP. V SAVAGE MALAYS OF SELANGOR 153; lines 8262-8463 confidence: medium

The lace-lizard's chief is now the crocodile; it was once the crocodile's younger brother. The song names a land crocodile and salt-sea crocodile, one on land and one in water, and instructs slaying the lace-lizard.

The lace-lizard is said once to have been the crocodile's younger brother, and the song contrasts a land crocodile and salt-sea crocodile, one on land and one in water.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 175 / CHAP. VI GENERAL REMARKS 177 / VOL. II N / CHAP. VI GENERAL REMARKS 179; lines 10306-10429 confidence: high

"traces of a dualistic system, wherein two great mythological powers are recognised, a Lord of the Upper and a Lord of the Lower World"

The author identifies a dualistic system containing two great mythological powers, a Lord of the Upper World and a Lord of the Lower World.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI GENERAL REMARKS 179 / GENERAL REMARKS / CHAP. VI GENERAL REMARKS 185 / GENERAL REMARKS 187; lines 10940-11025 confidence: medium

The heavenly bodies are personified; stories concern marriages or conflicts of sun and moon and the fortunes of their children, the stars.

The passage describes personified heavenly bodies, marriages or conflicts of sun and moon, and stars as their children.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213; lines 12148-12222 confidence: high

A Putto can kill by touching with the unburnt end so nearby Diseases enter, or heal by touching with the burnt end so diseases are driven out; Semang suspend charred sticks across paths, while Puttos use secret charcoal signs.

The same charred stick has an unburnt end used to cause Diseases to enter a body and a burnt end used to drive diseases out.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALA YS OF MALACCA 331 / CHAP. VI SAVAGE MALAYS OF SELANGOR 333 / SA VAGE MALA YS OF MALACCA / CHAP. VI SAVAGE MALAYS OF MALACCA 339; lines 18165-18259 confidence: high

The separation between the Sun and the Moon begins the division between day and night; the Moon and Stars rule the night.

The passage explicitly connects the separation of Sun and Moon with the first division between day and night.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF JOHOR 355 / CHAP. VI SAVAGE MALAYS OF JOHOR 357 / CHAP. VI SAVAGE MALAYS OF JOHOR 359 / BEREMBUN TRIBES.; lines 19156-19178 confidence: medium

River spirits, Hantu Sungei, are described as evil, disease-inflicting, and feeding on the human soul or semangat; mountain spirits, Hantu Gunong, are described as harmless.

The passage contrasts evil river spirits with harmless mountain spirits.
read in the book →
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 Orang Muka Kuning are described as having derived obscure and distorted notions of a Creator from Malays and otherwise appearing to have no religion or superstitions.

The Muka Kuning account has a creator of living things, a wife who destroys living things, residence above the sky, and two children.
read in the book →
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 Kuning are said to have no idea of a soul separate from or surviving the body; the author says their belief in a male creating-preserving deity and female destroying deity was probably derived from Hindus or Hindu Malays with altered names.

The passage explicitly contrasts a male deity who creates and preserves with a female deity who destroys.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK AND KEDAH 207 / CHAP. VI NEGRITOS OF KEDAH 209 / VOL. II P; lines 12004-12047 confidence: high

Ta' Ponn has a dangerous enemy named Kakuh, living in the West, described as black like 'a charred fire-log'; the passage adds, 'That is why the east is bright and the west dark.'

Kakuh lives in the West and is black like a charred fire-log; the passage says this is why the east is bright and the west dark.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 Pagan Races of the Malay Peninsula, Volume 2 / CHAPTER I. / BIRTH-CUSTOMS AND BELIEFS; lines 97-163 confidence: medium

Malformation is explained by the soul-bird falling on the tigress'-milk fungus, described as the young soul of a tiger resting in earth until a tigress with cubs eats it to obtain cub souls.

The tigress'-milk fungus contains a male and female pair of tiger-souls; if released into the soul-bird, they battle the human soul in the unborn body and cause crippling or death.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK 247 / SAKAI OF PERAK 263 / VOL. II T / TEMBEH.; lines 15542-15595 confidence: medium

Heaven lies somewhere beyond the world; Hell, Ni-nik, is in a cavern or dark region inside the earth; the nether chief is not exactly the Devil, is friend of Darkness, cannot endure Light, and receives wicked Tembeh souls.

Sam-mor is enthroned high above and friendly, while Naing dwells below, is linked to Darkness, injures mankind, and fights Sam-mor.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 SAKAI OF PERAK / SAKAI OF PERAK / BIRTH-CUSTOMS AND BELIEFS / CHAP. I SAVAGE MALAYS OF SELANGOR 13; lines 717-861 confidence: medium

The Langsuir charm addresses Langhui/Langhua, lists bodily features as objects or plant materials, repeats 'Descend, O Venom, ascend Neutraliser,' neutralizes harm in body, house, and jungle, locks up the Langsuir, and prescribes rubbing the sufferer with kelmoyang leaves or root.

The Langsuir charm repeatedly pairs 'Descend, O Venom' with 'ascend Neutraliser.'
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 SAVAGE MALAYS OF SELANGOR 313 / CHAP. VI SA VAGE MALA YS OF SELANGOR 315 / CHAP. VI SAVAGE MALAYS OF SELANGOR 317 / MANTRA.; lines 17208-17279 confidence: high

The stars are the moon’s children, and the sun formerly had as many; the sun and moon agree to devour their children, but the moon hides hers while the sun eats hers, leading the sun to chase and sometimes bite the moon, causing eclipses; the moon hides stars by day and shows them by night.

The sun chases the moon in anger and sometimes bites her, which causes an eclipse; the moon hides stars by day and brings them out by night.
read in the book →
Pagan Races of the Malay Peninsula, Volume 2 VOL. II P / NEGRITOS OF KEDAH / CHAP. VI NEGRITOS OF PERAK 213 / CHAP. VI NEGRITOS OF PERAK 215; lines 12285-12394 confidence: medium

Fish-souls come from grasses, bird-souls from fruits, each animal has a soul-plant, and the susu rimau fungus contains an unborn tiger cub's soul; if the human soul-bird falls on such fungi, souls fight and the child may be crippled or die, but the human soul wins.

When the human soul-bird falls on a soul-bearing fungus, the souls fight, endangering the child, though the human soul is said to win.
read in the book →

shinto

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

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 explicitly says that although she is a woman, she will temporarily borrow the outward appearance of a man and adopt manly counsels for war.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1166-1400 confidence: high

The passage lists second-generation companion-born gods, then reports a variant in which gods are produced in male-female pairs. Several later generations are described as heavenly gods born as mates, with female figures often called younger sister or wife; Izanagi and Izanami are listed in the seventh generation.

The genealogy repeatedly describes gods as produced in male-female pairs, born as mates, or paired with a younger sister or wife.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1402-1543 confidence: high

The male deity turns left and the female deity right around the pillar. At first the female deity speaks first, the male deity calls this unlucky, and they repeat the circuit so that the male deity speaks first.

The male and female deities circle the pillar in opposite directions, the female deity's first speech is called unlucky, the act is repeated, and the male deity speaks first before the union.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1545-1690 confidence: medium

The male and female deities discuss the formed places in their bodies, agree to unite them, go around the pillar in opposite directions, meet, the female deity speaks first, the male answers, and they become husband and wife.

The male deity addresses the female deity as younger sister, and the two are repeatedly presented as a male-female pair whose bodily sources are complementary.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 1692-1854 confidence: medium

The Moon-god is produced, named in variants, described as next to the Sun in splendour, and sent to Heaven as consort and co-governor of the Sun-Goddess.

The Moon-god's radiance is next to the Sun-Goddess's, and he is made her consort and co-governor in Heaven.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 2156-2182 confidence: high

Izanami says she will “strangle to death” the people of Izanagi’s country, “a thousand in one day.”

Izanami threatens one thousand deaths in one day, and Izanagi counters with fifteen hundred births in one day.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 B.C, 935 / SUJIN. 153 / SUJIN. 157 / B.C. 86.; lines 9488-9538 confidence: high

The decree says the ruler's light and influence were obscured, causing disaccord in male and female principles, disorder of heat and cold, epidemic disease, and calamities among the people.

The decree describes disordered male/female principles, heat/cold, disease, and calamity, then presents worship of the Gods and political pacification as rectification, followed by divine harmony.
read in the book →
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: high

One writing says the elder Ho no susori no Mikoto has a sea-gift and the younger Ho no ori no Mikoto a mountain gift; the younger brother grieves by the seashore until Shiho-tsutsu no Oji asks why and offers to devise a plan.

One writing sets an elder brother with a sea-gift against a younger brother with a mountain gift.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6384-6457 confidence: medium

Toyo-tama-hime declares that servants will not be returned between the two places, wraps her child in the coverlet of the true couch and rushes, lays him on the beach, enters the sea, and leaves; this is given as the reason for no communication between land and sea.

Toyo-tama-hime’s departure into the sea after laying the child on the beach is explicitly given as the reason there is no communication between land and sea.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 EX:..13: / JINGO, - 235 / EX. 18; / ENS ELO; lines 13683-13809 confidence: high

Prince Oshikuma retreats to Uji; the Empress goes to Kii, meets the Prince Imperial, plans attack, moves to Shinu, and experiences days dark like night called the Eternal Night.

The Eternal Night is explained by the joint burial of two shrine priests; separating their coffins is followed by sunlight and the return of distinction between day and night.
read in the book →
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: high

In one writing, Izanagi assigns Ama-terasu to High Heaven, Tsuki-yomi to Heavenly matters, and Sosa no wo to the plain of Ocean.

Ama-terasu and Tsuki-yomi, both children of Izanagi in the variant, are separated by one day and one night after Ama-terasu rejects him.
read in the book →
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: high

Ama-terasu is startled, suspects her younger brother of intending to rob her kingdom, and refers to the separate limits allotted by their parents.

Ama-terasu, as elder sister and realm-holder, suspects her younger brother Sosa no wo of crossing his allotted limits and arms herself to challenge him.
read in the book →
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: low

The note contrasts Kojiki and Kiujiki versions involving Susa no wo and Uke-mochi, says a version explains why sun and moon are not seen together and has foreign parallels, and identifies Ama-terasu and Uke-mochi as principal deities at Ise.

The editorial note describes a preceding version as an explanation for why the sun and moon are not seen together.
read in the book →
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.
read in the book →
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

The elder brother Ho-no-susori has a sea-gift and the younger brother Hiko-hoho-demi has a mountain-gift; they decide to exchange gifts, but neither benefits.

The elder brother has a sea-gift, the younger has a mountain-gift, and they exchange gifts without benefit.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 28. / ES 308 / L400: / II. 42.; lines 6140-6233 confidence: medium

The Sea-God gives the tide-flowing jewel and tide-ebbing jewel, teaches their use, and instructs Hiko-hoho-demi no Mikoto to make fields opposite to his elder brother's field choices.

The tide-flowing and tide-ebbing jewels have opposite effects: one produces drowning distress and the other brings relief and recovery.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 INTRODUCTION. XV / XX INTRODUCTION. / ABBREVIATIONS. / NILHONGI; lines 1049-1163 confidence: high

Uhiji-ni no Mikoto and Suhiji-ni no Mikoto came into being, with alternate names Uhiji-ne and Suhii-ne.

The passage lists deities in pairs and states that the deities were formed by Heavenly and Earthly principles and made male and female.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 INTRODUCTION. XV / XX INTRODUCTION. / ABBREVIATIONS. / NILHONGI; lines 770-917 confidence: medium

“Heaven and Earth were not yet separated,” Im and Yo were “not yet divided,” and they formed “a chaotic mass like an egg” with obscure limits and germs.

The passage contrasts Im/Yo, pure/clear versus heavy/gross elements, and Heaven versus Earth.
read in the book →
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: medium

Ama-terasu entered the Rock-cave of Heaven, fastened the Rock-door, and then "constant darkness prevailed" and night and day were unknown.

The translator notes that Ama-terasu is anthropomorphic in much of the narrative but here plainly functions as the sun withholding light.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 NINTOKU. 297 / DU BI. / A.D. 377- / A.D. 379.; lines 17207-17269 confidence: high

In Hida there is a man named Sukuna with one trunk, two faces turned away from each other, meeting crowns, no nape, hands and feet, knees but no popliteal spaces or heels.

Sukuna has one trunk and two faces turned away from one another, with paired weapon use through four hands.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D 585. / BIDATSU. 103 / MX 18: / BIDATSU. 105; lines 5832-5891 confidence: medium

Emperor Tachibana no Toyohi is introduced as the fourth child of Emperor Ame-kuni oshi-hiraki hiro-niha; Kitashi hime is named as his mother; he believed in the Law of Buddha and reverenced the Way of the Gods.

The emperor is described as believing in the Law of Buddha and reverencing the Way of the Gods.
read in the book →
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

The message begins, “The Emperor of the East respectfully, addresses the Emperor of the West,” and notes P’ei Shih-ch‘ing’s arrival and envoys being sent.

The imperial message explicitly addresses the Emperor of the West from the Emperor of the East.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 643 / KOGYOKU. 181 / DOTS: / KOGYOKU. 185; lines 10319-10452 confidence: medium

Ohotomo no Muimakahi no Muraji presents the Empress with a lily whose stem is eight feet long, separated in the lower part and joined at the end.

The passage records an eight-foot lily divided below and joined above, and a lotus with two flowers on one stem that Toyora interprets as a sign of Soga prosperity.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 NEXT IE- 13: / A.D. 605. / A.D. 606. / SUIKO. 135; lines 7466-7520 confidence: medium

The edict says Imperial ancestors revered the Gods of Heaven and Earth, dedicated temples to mountains and rivers, and held mysterious communion with the powers of Nature.

The edict connects ancestral temple dedication and communion with nature powers to harmonious development of male and female elements.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 VOL. II. CC / A.D. 688. / MOOS 76 / XXX. 8; lines 21812-21941 confidence: medium

The note compares later bean-scattering rites called oni-yarai, tsuina, or mame maki, gives the formula 'Devils out, luck in,' and cites a Trieste Sylvester-night procession expelling evil spirits with sticks and brooms and inviting good spirits and luck.

The note describes a later formula, 'Devils out, luck in,' connected with driving out evil spirits and inviting good spirits or good luck.
read in the book →
Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XXV. 20, / XXV. 30. / XXV. 31. / XXV. 32.; lines 12407-12485 confidence: high

The edict says Heaven and Earth with the male and female principles guard the four seasons from confusion and produce the ten thousand things; Man is especially gifted, the sage becomes ruler, and Emperors take Heaven as exemplar in ruling the World.

The edict names male and female principles of nature together with Heaven and Earth as powers that guard the four seasons and produce the ten thousand things.
read in the book →

siberian

Aboriginal Siberia - A Study in Social Anthropology CHAPTER XII / SHAMANISM AND SEX. / SHAMANISM AND SEX 245 / SHAMANISM AND SEX 247; lines 12408-12511 confidence: medium

Troshchanski says the female black shaman was replaced by the male black shaman through the smith, who made the woman-shaman's garment, gained influence, acquired mana through contact with shamanistic implements, and became a sorcerer or shaman.

The passage contrasts black and white shamans, black and white smiths, and different cult emphases among Yakut and Votyak groups.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology CHAPTER XIV / SOME CEREMONIES 293 / SOME CEREMONIES 295 / SOME CEREMONIES 297; lines 14844-14943 confidence: high

Among the Yakut, bloody sacrifices are made to ahassylars and bloodless ones to aiy and ichchi; a note names Bay-Baynay as a hunting god receiving bloody sacrifice; animals dedicated to Urun-Aiy-Toyon are exempt from work, and dedicated mares are not milked.

Yakut rites are divided into bloody sacrifices for ahassylars and bloodless sacrifices for aiy and ichchi, allowing observers to distinguish black from white spirits by the ceremony.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology CHAPTER XIV / SOME CEREMONIES 293 / SOME CEREMONIES 295 / SOME CEREMONIES 297; lines 14844-14943 confidence: high

The Yakut spring festival is for good spirits and Urun-Aiy-Toyon; after sacrifice and games, one white-clad rider on a white horse represents spring, while another dark or reddish rider on a corresponding horse represents winter.

The spring festival includes a dramatic representation of a struggle between spring and winter using opposed riders in white and dark or reddish colors.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH DEATH 149 / CUSTOMS CONNECTED WITH DEATH 151 / CUSTOMS CONNECTED WITH DEATH 153 / CUSTOMS CONNECTED WITH DEATH 155; lines 7913-7928 confidence: medium

Kink is cited for the Greenland Eskimo belief in two abodes of the dead, one in the sky and one below the earth; the below-earth abode is preferred because the sky abode is cold and short of food.

The Greenland Eskimo and American Central Eskimo accounts both describe dead-land locations organized as sky and below-earth abodes.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology CUSTOMS CONNECTED WITH BIRTH 143 / CHAPTER VI / PALAEO-SIBERIANS. / CUSTOMS CONNECTED WITH DEATH 147; lines 7523-7611 confidence: medium

The dead have several abodes in worlds above the earth or underground, with Upper People or Lower People; children dying here are born there and vice versa; a dead person traverses difficult paths, passes through the country of dogs, may be injured for ill-treating dogs, and is helped by dead relatives.

The dead have several abodes, including worlds above the earth and underground, whose inhabitants are called Upper People or Lower People.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 247 / SHAMANISM AND SEX 249 / SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253; lines 12718-12817 confidence: high

The passage describes a divine two-sexed shaman embodying perfect man- and woman-nature; it says this is not found among Palaeo-Siberians but appears among Neo-Siberians, and in Altai religion the Supreme Being is called 'mother and father of the man.'

The passage describes a divine two-sexed shaman with both man- and woman-nature and an Altai Supreme Being named as mother and father.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 13914-13998 confidence: high

The Yakut universe is mainly divided horizontally: east and south for good spirits, west and north for evil spirits. Allara-Ogonior, Underground-Old-Man, lives in the far north. A vertical upper/middle/lower division exists but is less precise because evil spirits occur in all three worlds.

The cosmos is divided horizontally, with east and south as the habitations of good spirits and west and north as those of evil spirits.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14001-14109 confidence: medium

Altaian good spirits are subjects of Yulgen and bad spirits of Erlik; Yulgen is kind and receives sacrifices; every bridegroom must sacrifice a light-colored horse to him after marriage, with red ribbon, spring birch-thicket setting, male shaman, and restrictions on women.

Good spirits belong to Yulgen and bad spirits to Erlik; the Altaians say the two have one door, and Yulgen can involve Erlik in enforcing an omitted sacrifice.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14111-14206 confidence: high

Buryat religion is described as polytheistic; the highest sky spirits are ninety-nine named tengeri divided into fifty-five western White Tengeri, called kind, and forty-four eastern Black Tengeri, called mischievous.

The tengeri are divided into western White Tengeri, described as kind, and eastern Black Tengeri, described as mischievous and hostile.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII / T 2; lines 14208-14310 confidence: high

Smiths form a special spiritual class divided into western or white and eastern or black; white smiths protect and heal, are subordinate to western tengeri, gave humans their art, and descend to earth, while Bojintoy remains in the sky with smith children.

Western or white beings are associated with protection, healing, and aid, while eastern or black beings are associated with mischief, black smiths, and evil-spirit dungeons.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13336-13425 confidence: medium

The passage quotes Jochelson that lala generally denotes harmful powers but related terms also name guardian spirits of Koryak shamans and guardians of villages, families, or individuals.

The same or related terms can designate harmful powers as well as guardian spirits of shamans, villages, families, or individuals.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13612-13699 confidence: high

Ainu belief includes many lesser deities subject to the highest deity; some benevolent deities have malignant doubles, and two sea gods called Hep un kamui are brothers.

Some benevolent Ainu deities are said to have a malignant double.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology SHAMANISM AND SEX 251 / SHAMANISM AND SEX 253 / SHAMANISM AND SEX 255 / CHAPTER XIII; lines 13702-13800 confidence: medium

A beneficent 'uncle of peace' deity brings fair weather for fishing; his elder brother is evil, chases him from the seaside, and brings bad weather that spoils fishing and wrecks boats.

The passage presents a beneficent fishing-weather deity and his evil elder brother who drives him away and brings destructive weather.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 213 / THE ACCESSORIES OF THE SHAMAN 215 / THE ACCESSORIES OF THE SHAMAN 217 / THE ACCESSORIES OF THE SHAMAN 219; lines 11051-11153 confidence: high

Chern and Kumandinsk Tartar drums show upper and underground worlds divided by a horizontal line; the Chern drum image includes sky, two trees with birds, sun and moon or light and darkness, and below the line frogs, lizards, and snakes.

Two circles on the drum are identified as the sun and moon and explicitly glossed as light and darkness.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 213 / THE ACCESSORIES OF THE SHAMAN 215 / THE ACCESSORIES OF THE SHAMAN 217 / THE ACCESSORIES OF THE SHAMAN 219; lines 11051-11153 confidence: medium

Chern and Kumandinsk Tartar drums show upper and underground worlds divided by a horizontal line; the Chern drum image includes sky, two trees with birds, sun and moon or light and darkness, and below the line frogs, lizards, and snakes.

The drum drawing places sky, trees, and birds above the horizontal line and frogs, lizards, and snakes below it.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 211 / THE ACCESSORIES OF THE SHAMAN 213 / THE ACCESSORIES OF THE SHAMAN 215 / THE ACCESSORIES OF THE SHAMAN 217; lines 10951-11048 confidence: low

Troshchanski says Yakut white and black shamans have different coats: white shaman protectors belong to the aiy and are not symbolized by animal pictures; black shaman coats should not have sun representations; an old Yakut woman identifies a horsehair-rimmed drum as a white shaman drum.

Troshchanski distinguishes white and black shamans by coat and drum imagery, and the passage names his influence by a conception of dualism.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 241 / CHAPTER XII / SHAMANISM AND SEX. / SHAMANISM AND SEX 245; lines 12315-12405 confidence: medium

Troshchanski and Stadling are described as viewing professional shamanism as a special institution separate from communal cult, though later connected with it, producing white shamanism; the discussion is confined to Yakut evidence.

Yakut shamans are described as divided into white and black categories representing creative and destructive forces.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 187 / THE SHAMAN 189 / TYPES OF SHAMANS 193 / TYPES OF SHAMANS 105; lines 9832-9939 confidence: medium

Votyak white shamans are described as almost the only shamans still found because the bright god's cult displaced that of the black.

The passage repeatedly distinguishes white and black shamans, links them to different cultic orientations or spirit relations, and reports a hypothesis that the two classes developed independently.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 239 / THE SHAMAN IN ACTION 241 / CHAPTER XII / SHAMANISM AND SEX.; lines 12217-12312 confidence: medium

The chapter proposes to address male and female shamans and “the mystical change of sex among shamans,” including male-to-female and female-to-male transformation.

The passage explicitly introduces a mystical change of sex by which a male shaman is transformed into a female and vice versa.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 185 / THE SHAMAN 187 / THE SHAMAN 189 / TYPES OF SHAMANS 193; lines 9731-9829 confidence: high

Incantation shamans produce incantations; Chukchee magic includes benevolent and malevolent incantations, distinguishing well-minded helpers from mischievous harm-doers.

Incantations may be benevolent or malevolent; well-minded shamans help sufferers while mischievous shamans harm people; the passage also explicitly discusses magico-religious dualism.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 185 / THE SHAMAN 187 / THE SHAMAN 189 / TYPES OF SHAMANS 193; lines 9731-9829 confidence: high

“Good shamans have a red shamanistic coat and bad shamans a black one.”

Good shamans are described as having red coats and bad shamans black coats, with the same colors reported among Yukaghir shamans.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology TYPES OF SHAMANS 105 / TYPES OF SHAMANS 197 / TYPES OF SHAMANS 199 / TYPES OF SHAMANS 201; lines 10152-10228 confidence: high

Buryat shamans are divided into white and black; white and black shamans fight by hurling axes; the white shaman serves western spirits, handles birth and marriage ceremonies, wears white, rides a white horse, and Barlak's grave is worshipped.

The passage presents Buryat white and black shamans as distinct, opposed classes associated with different spirits, colors, and powers; it also mentions Votyak and Yakut displacement patterns involving white and black shamans.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology TYPES OF SHAMANS 105 / TYPES OF SHAMANS 197 / TYPES OF SHAMANS 199 / TYPES OF SHAMANS 201; lines 10152-10228 confidence: medium

Agapitoff and Kangaloff are cited for a few shamans who serve both good and bad spirits at the same time.

Some Buryat shamans serve both good and bad spirits, Samoyed shamans serve good and bad ends as occasion arises, and Lapp noyda lack a strict good/bad division.
read in the book →
Aboriginal Siberia - A Study in Social Anthropology TYPES OF SHAMANS 201 / CHAPTER X / THE ACCESSORIES OF THE SHAMAN / THE ACCESSORIES OF THE SHAMAN 205; lines 10326-10417 confidence: low

The shamanistic cap has fringes and tassels; magic-purpose tassels are alternating white and black fur, and another fringed and tasselled cap with a top opening is used against headache.

The cap tassels used for magic purposes are made of alternating pieces of white and black fur.
read in the book →
Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 1635-1819 confidence: medium

The father takes blubber from the store-room and opens a large blubber bag on the seashore; the gulls eat their fill. The gulls anoint one child with ochre and the other with graphite; the ochre-anointed child lives and the graphite-anointed child dies.

The gulls anoint one child with ochre and one with graphite; the ochre-anointed child lives and the graphite-anointed child dies.
read in the book →
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 3628-3715 confidence: high

One-sided people run on the shore, their halves join and separate, and they catch fish by putting their spread fingers into the sea and returning with fish on each finger.

The island people are described as ordinary men split in two; the halves join into whole men and part again.
read in the book →

jain

Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) HOT AND COLD. / FIRST LESSON. / BOOK I, LECTURE 3, LESSON 3. 3! / THIRD LESSON.; lines 3328-3416 confidence: medium

The text reports questions about what has been past and what will be future, then states that there is no past thing nor future one, attributing this view to the Tathāgatas.

The passage uses paired contrasts including past/future, discontent/pleasure, high/far, and twofold ways, while recommending a restrained state not subject to pleasure or discontent.
read in the book →
Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) INTRODUCTION. XVI I / XV111 G?AINA SOTRAS. / INTRODUCTION. XIX / XX GAINA SUTRAS.; lines 567-685 confidence: medium

The passage identifies ahiṃsā, or not killing living beings, as a resemblance between the sects and says Buddhists and Gainas measure world history by enormous periods of time.

The passage discusses enormous periods of world history, Gaina Utsarpini and Avasarpini eras, and Buddhist Kalpas described through successive creations and dissolutions of the universe; it also mentions the day and night of Brahma as a model.
read in the book →
Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIBERATION. / FIRST LESSON. / BOOK I, LECTURE 7, LESSON I. 63 / THIRD LESSON.; lines 4634-4686 confidence: medium

A desireless person cherishes pity; the mendicant knows time, strength, measure, occasion, conduct, and precept, disowns non-requisites, exerts himself, and proceeds on the road to final liberation after cutting off love and hate.

The mendicant proceeds toward final liberation after cutting off both love and hate.
read in the book →
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 12285-12412 confidence: high

Mahavira stayed one night in villages and five nights in towns, was indifferent to ordure/sandal, straw/jewels, dirt/gold, pleasure/pain, was attached to neither world, desired neither life nor death, reached the other shore of samsara, and worked to suppress Karman.

The passage pairs ordure with sandal, straw with jewels, dirt with gold, and pleasure with pain, and says Mahavira was indifferent to them.
read in the book →
Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) SIXTH LESSON. / THIRD LECTURE, / HOT AND COLD. / FIRST LESSON.; lines 3170-3300 confidence: medium

The sage knows the whirl of births and current of sensation with love and hate; the Nirgrantha is equanimous amid heat and cold and pleasure and pain and wakes free from hostility.

The sage is described as not minding heat and cold, being equanimous against pleasure and pain, and knowing sensation linked with love and hate.
read in the book →
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

After childhood, Mahavira lives in enjoyment of allowed, noble fivefold pleasures: sound, touch, taste, colour, and smell.

Mahavira enjoys allowed fivefold sensory pleasures after childhood and later gives away wealth and possessions.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 2, 375 / BOOK 2, LECTURE 2, 379 / BOOK 2, LECTURE 2. 281 / BOOK 2, LECTURE 2. 383; lines 21289-21381 confidence: high

The text states that one who does not practice cessation from sin is foolish, one who practices it is wise, and one who practices it in one regard but not another is in a state partaking of both wise and foolish.

The passage explicitly contrasts the foolish person who does not practice cessation with the wise person who does, and identifies a mixed state between them.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 2, 379 / BOOK 2, LECTURE 2. 281 / BOOK 2, LECTURE 2. 383 / BOOK 2, LECTURE 2. 385; lines 21384-21550 confidence: medium

The passage says the treated cases fall under two heads, merit and demerit; the former is when the Self is at rest and the latter when it is in disturbance.

The passage explicitly divides the subject into merit and demerit and later contrasts the first twelve kinds of actions with the thirteenth kind in relation to perfection and misery.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 4. 403 / BOOK 2, LECTURE 5. 405 / CALLED / FREEDOM FROM ERROR.; lines 22314-22493 confidence: high

The passage affirms the existence of the world, Jiva and Ajiva, Dharma and Adharma, bondage and liberation, virtue and vice, Asrava and its stoppage, karmic effect and annihilation of Karman, and activity and non-activity.

The passage organizes teaching through opposed categories such as Jiva and Ajiva, Dharma and Adharma, bondage and liberation, virtue and vice, activity and non-activity, love and hate, and good and bad.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 6, 417 / BOOK 2, LECTURE 7. / SEVENTH LECTURE, / A424 SOTRAKRITANGA.; lines 23251-23299 confidence: medium

Movable beings are said to get their character through Karman relating to movable beings; when that life ends, the embodied soul leaves that state and becomes embodied in an immovable being.

The passage repeatedly contrasts movable beings and immovable beings as two karmically conditioned classes of embodiment.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE I. S53 / SECOND LECTURE, / CALLED / ON ACTIVITY 2.; lines 19994-20070 confidence: high

The lecture is summarized as treating two subjects, merit and demerit; merit is associated with the Self at rest and demerit with the Self in disturbance.

The passage organizes the teaching into two opposed subjects, merit and demerit, and contrasts rest with disturbance.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 7. 293 / BOOK I, LECTURE 7. 295 / ON EXERTION 2, / BOOK I, LECTURE 8. 299; lines 17309-17413 confidence: medium

Wrong-faith heroes exert themselves badly with evil consequences, while right-faith wise heroes exert themselves well with no evil consequences.

The passage contrasts wrong-faith heroes who exert themselves badly and suffer evil consequences with right-faith wise heroes who exert themselves well and avoid evil consequences.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) DESCRIPTION OF THE WICKED. / BOOK I, LECTURE 7. 293 / BOOK I, LECTURE 7. 295 / ON EXERTION 2,; lines 17230-17306 confidence: high

The passage says two definitions of exertion are given and asks what the exertion of the virtuous consists in.

The passage explicitly presents two definitions of exertion, two classes of people, and a contrast between fool/careless/works and wise/careful/abstention.
read in the book →
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

Gosala says Mahavira first wandered as a single monk but now is surrounded by many monks and teaches the Law, making his former and present life inconsistent.

Gosala contrasts Mahavira’s former solitary wandering with his current community, and Ardraka replies that Mahavira remains truly single and alone while teaching the Law.
read in the book →
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: high

Gosala says that under his Law a lone ascetic commits no sin by using cold water, eating seeds, accepting prepared things, and having intercourse with women.

Ardraka rejects practices permitted by Gosala and says those who do them are householders rather than Sramanas, even if they beg alms or leave relations.
read in the book →
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.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXII. 113 / LECTURE XXII, I17 / LECTURE XXIII. 119 / LECTURE XXIII. 12!; lines 8202-8300 confidence: high

Parsva’s Law is described as recognizing four vows, while Vardhamana’s Law enjoins five vows.

The passage repeatedly contrasts Parsva’s four-vow Law and Vardhamana’s five-vow Law, asks why two Laws with the same end differ, and has Gautama explain that there are two forms of the Law.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXVI. 147 / TWENTY-SEVENTH LECTURE. / THE BAD BULLOCKS. / LECTURE XXVIII. 153; lines 9867-9968 confidence: medium

Dharma is characterized by motion, Adharma by immobility, and space by making room for everything.

The passage uses paired or opposed categories such as Dharma and Adharma, motion and immobility, soul and inanimate things, merit and demerit, and conjunction and disjunction.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXX. 175 / LECTURE XXX. 177 / LECTURE XXX, 179 / THIRTY-FIRST LECTURE.; lines 11304-11332 confidence: medium

"Love and hatred are two evils which produce bad"

Love and hatred are named together as two evils.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXII, IQI / LECTURE XXXIII. 193 / LECTURE XXXIII. 195 / LECTURE XXXIV. 197; lines 12156-12267 confidence: medium

The smells of the first three, called bad Leśyās, are worse than corpses of a cow, dog, or snake; their touches are worse than a saw, a cow's tongue, or a teak leaf.

The text divides the six Leśyās into bad and good groups and contrasts their smell and touch with repulsive versus pleasant comparisons.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXII. 185 / LECTURE XXXII. 187 / LECTURE XXXII, IQI / LECTURE XXXIII. 193; lines 11942-12050 confidence: medium

Védantya is twofold, pleasure and pain; there are many subdivisions of pleasure and so there are of pain also.

Several categories are presented in explicit paired divisions: pleasure and pain, right and wrong faith with a mixed form, good and bad Naman, and high and low Gotra.
read in the book →
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 speaker asks the hearers to learn the division of Living Beings and Things without life, which a monk must know for self-control.

The lecture explicitly divides reality into Living Beings and Things without life for the monk's self-control.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXXIV. 197 / LECTURE XXXIV, 199 / LECTURE XXXIV. 201 / LECTURE XXXVI. 207; lines 12669-12768 confidence: medium

The World is made up of living beings and things without life; the Non-world is space where only things without life are found.

The passage presents a paired cosmological distinction between World and Non-world, with different contents assigned to each domain.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) MOTILAL BANARSIDASS / PRINTED IN INDIA / S. RADHAKRISHNAN / PRLFATORY NOTE TO THE NEW EDITION; lines 242-327 confidence: medium

“First, the man distinguished between eternal and perishable. Later he discovered within himself the germ of the Eternal.”

The passage explicitly states that man distinguished between the eternal and the perishable.
read in the book →
Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) THIRTY-FIRST LECTURE. / LECTURE XXXI. ISI / LECTURE XXXII. 185 / LECTURE XXXII. 187; lines 11649-11829 confidence: medium

Colour attracts the eye; the pleasant is cause of Love, the unpleasant cause of Hatred; one indifferent to colours is called dispassionate.

The passage repeatedly pairs pleasant and unpleasant objects with Love and Hatred, and says loving or hating pleasant things causes change through delusion.
read in the book →

african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. I A DOCTOR'S OUTFIT. / PART III / CHAPTER XI / SOCIAL ORGANISATION; lines 11388-11490 confidence: medium

When installed, the chief seeks medicines from doctors for protection against warlocks and hostile complainants; the account says plotters may rise diseased, showing the chief has taken medicine.

The same domain of medicines is described as legitimate self-protection when limited, but as corrupting and warlock-like when accumulated for evil purposes.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. I LUKALO, A LEPER WOMAN. / VOL- 1 R / LEECHCRAFT / BRACELETS AND CHARMS.; lines 10238-10355 confidence: medium

The Chilola diviner says two shades are in the calabash, male father and female mother; his father handed him the medicine; when medicine enters the calabash the parents’ shades appear, see what people cannot, and answer questions, with drugs enabling contact.

The Chilola diviner says two shades are in his calabash, one male and one female, identified as his father and mother, who remain in each other’s company.
read in the book →
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 13900-14003 confidence: high

The passage calls Sulwe and Fulwe 'rivals in cunning' and contrasts 'two types of cunning — the active and the passive,' saying the passive kind wins in the long run.

The passage explicitly contrasts the swift active cunning of the hare with the slow passive cunning of the tortoise and says the passive type wins in the long run.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II DERIVED NOUNS : / DERIVED ADJECTIVES : / CHAPTER XXVII / PROVERBS, RIDDLES, AND CONUNDRUMS; lines 13012-13116 confidence: medium

Proverbs contrast apparent and real: houses seen only by roofs, cleansing that does not end slavery, empty laughter with teeth as bone, and a person knowing his own woe.

The proverbs contrast visible roofs with unseen interiors, outward cleansing with unchanged slavery, outward laughter with inward trouble, and private knowledge of woe.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II PART IV / CHAPTER XX / DYNAMISM / VOL. II G; lines 3340-3432 confidence: high

The passage describes a dualism: X is on one line, belief in personality extended to ghosts is on a parallel line, and the two meet in a personal or quasi-personal Being uniting X potency with human and ghostly personality.

The passage explicitly names a dualism between X and personality/ghosts, then describes their meeting and shading into each other.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA. / VOL. II L / MUPUMANI THE PROPHET.; lines 6144-6263 confidence: medium

A discarnate spirit may return in two bodies; two brothers in different districts may each have a child identified as the same grandfather or father, and the family accepts simultaneous double embodiment.

A discarnate spirit may be accepted as returning simultaneously in two children in different households.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II F / PART IV / CHAPTER XX / DYNAMISM; lines 3217-3318 confidence: high

The passage describes a dualism between the action of persons, living or dead, and an impersonal X or Od named by terms such as tonda, malweza, chikuto, lusasa, musamo, and matushi; it also contrasts mizhimo and Leza as personal with the impersonal Od.

The passage explicitly calls dualism a marked feature and contrasts personal powers or agents with impersonal Od/X.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II F / PART IV / CHAPTER XX / DYNAMISM; lines 3320-3338 confidence: medium

The Ba-ila place personal names in a mu-/ba- class; muntu and bantu are defined as person and persons.

The passage contrasts a personal class and a thing class, then identifies a mu-/mi- class that seems neither personal nor impersonal.
read in the book →
The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II I / THE MABWABWA AROUND A GRAVE. / CH. XXI / THE DOCTRINE OF SOULS; lines 5106-5123 confidence: medium

The passage asks where Sezongo is: at the grave where he is worshipped, in the tortoise, in the lions, or in the boy running about the village.

The narrator considers whether Sezongo may be understood as present at the grave, in animal forms, and in the boy, and explicitly mentions a bipartite or tripartite conception of the soul.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) A. MEDICAL ART / B. POSSESSIONS / C. WITCHCRAFT / D. DIVINATION; lines 19368-19474 confidence: medium

Sea-shells include Oliva shells, representing male attributes such as assagais and virile courage, and Cypraea shells, corresponding to female attributes such as baskets, pots, pregnancy, births, and lobola oxen.

Oliva and Cypraea shells, nkanye stones, and male/female bone relations are interpreted through male and female categories.
read in the book →
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 17905-17996 confidence: high

The passage states that Buloyi is criminal harmful magic by witches and wizards, while Bungoma is magic used to fight evil influences and benefit others; the mungoma is the enemy of the noyi.

The passage contrasts Buloyi as criminal harm with Bungoma as beneficial counter-magic and says the powers may be similar but used in opposite ways.
read in the book →
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 18095-18179 confidence: high

The bewitched man is condemned to die; only his shadow or corpse is said to remain, his true self has been stolen and eaten, and the passage identifies this as an idea of the duality of human personality.

The bewitched victim is said to have only shadow, corpse, or external frame remaining while the true self or inside has been stolen and eaten; the author explicitly calls this an idea of duality of human personality.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART; lines 16164-16261 confidence: medium

One portion of the material was dried and powdered uncooked as male medicines; another was roasted in broken pots, burnt like charcoal, ground, and made into black powder as female medicines.

The medicines are divided into male and female preparations, distinguished by drying uncooked versus roasting and burning to black powder.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART; lines 16263-16377 confidence: high

The passage says drugs have an essential sexual character: female drugs are mainly used for the army and assagais, while male drugs are used for diseases; the author calls this an opposition of sexes.

The passage explicitly describes male and female drugs and says the military male domain is treated with female drugs, while diseases are treated with male drugs.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) CHAPTER I / A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART; lines 16263-16377 confidence: high

When a she-goat is slaughtered for sacrifice, male drugs are put in its mouth and on the killing weapon, and the reverse is done for a he-goat; doing otherwise is taboo.

For sacrificed goats, drugs of the opposite sex must be placed in the mouth and on the killing weapon; acting otherwise is taboo.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) CHAPTER III / B. A COLLECTION OF THONGA TUNES / C. THE MUSICAL SYSTEM OF THE THONGA. / CONCLUSION ON PART V.; lines 10618-10705 confidence: low

The author concludes that the South African tribe must be bilingual, with the vernacular as the language of “the home, of the soul, of the religion” and a European language for relations with White people.

The passage divides bilingual life into two complementary domains: vernacular for home, soul, religion, and intra-community intercourse; European language for external relations with White people.
read in the book →
The Life of a South African Tribe, Vol. II (The Psychic Life) E. GENERAL OBSERVATIONS ON NATIVE INDUSTRY / FIFTH PART / THE LITERARY AND ARTISTIC LIFE / A. THE NOUN. THE POWER OF CLASSIFICATION; lines 4823-4926 confidence: low

The dji-ma or ri-ma class is described as the fruit class; new fruits such as oranges are added, and the passage notes hard or shining natural objects, grouped things, and a possible original connection with duality, giving eyes, breasts, arms, and twins as examples.

The passage says the ma prefix may originally have applied to objects conveying the idea of duality, giving examples such as eyes, breasts, arms, and twins.
read in the book →
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: medium

Spoon says the sun and moon race each month: the new moon is weak, grows and fights, becomes full, then wanes, is overtaken, and is vanquished; the author notes uncertainty but connects this with the term shwela.

The passage presents the sun and moon as racing or fighting each month, with the sun overtaking the waning moon.
read in the book →
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 13237-13331 confidence: high

In a story, the Ronga magician Shidzabalane lies under a mortar while women pound mealies; one woman strikes his shadow with a pestle, and he rises saying he had left his body and entered his shadow.

The passage concludes that the human being is considered double and capable of unsheathing itself; the Shidzabalane story gives an example of leaving the body and entering the shadow.
read in the book →
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 13237-13331 confidence: medium

In a story, the Ronga magician Shidzabalane lies under a mortar while women pound mealies; one woman strikes his shadow with a pestle, and he rises saying he had left his body and entered his shadow.

When the woman's pestle strikes the magician's shadow, he immediately rises and cries out that he had entered the shadow.
read in the book →
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 13428-13517 confidence: medium

Some individuals have the power of magically unsheathing themselves at night; their spirit goes out to torment, kill, and eat people, while the body remains living and the spirit later re-enters it.

Wizards are said to separate the spirit from the living body at night; the spirit harms others and then re-enters the body.
read in the book →
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 13519-13600 confidence: medium

The author reports hearing Thonga people speak of Heaven not as impersonal but as a king with great powers and omniscience, feared by thieves because he knows them; he identifies this as a second set of religious intuitions, the Deistic Conception of Heaven.

The passage explicitly distinguishes Ancestrolatry from a second set of religious intuitions, the Deistic Conception of Heaven.
read in the book →
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 14079-14189 confidence: high

The passage says the gods have "the power of killing or of making alive, of enriching or of making poor" and are masters of earth, fields, trees, rain, people, children, and wizards.

The passage explicitly describes two opposite actions of the gods: blessing and cursing, making alive or killing, enriching or impoverishing.
read in the book →
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 14883-14963 confidence: medium

The sacrificial ritual stresses the sex of offerings: generally, the victim’s sex is opposed to that of the person for whom or to whom the sacrifice is made; a woman is prayed for with a he-goat or cock, and a man with a she-goat or hen.

The passage states that ritual stresses opposition between the sex of the victim and the sex of the beneficiary, with further quenching by another offering of another sex.
read in the book →

inca

First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XII. / NINTH BOOK OF THE BOYAL / CHAPTER XIII. / TWO FAMOUS ROADS THAT THERE WERE IN PERU.; lines 20209-20222 confidence: low

"the two royal roads which extend throughout Peru, from north to south, because they are attributed to him"

The passage presents two roads, one along the coast and one through the inland mountains, as a paired infrastructure crossing Peru north to south.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XXII. / COMMENTARIES OP THE YNCAS. / EIGHTH BOOK OE THE BOYAL / COMMENTARIES OF THE YNCAS.; lines 17977-18019 confidence: medium

Two great rivers enter the sea close together; their waters unite, enlarge the sweet sea, and may be treated as one river under the name Marañon/Orellana.

The passage explicitly says that two great rivers unite their waters and that the name and waters may be treated so as to make one out of two rivers.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II COM M ENTAPIES OP THE YNCAS. / CHAPTER XXVII. / SIXTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 7954-7996 confidence: medium

A champí battle-axe is put into the prince's hand with the word Aucca-cunapac, explained as meaning that it is for tyrants, traitors, the cruel, perfidious, and false, and as a sign of the prince's duty to punish such persons.

The passage explains the battle-axe as a sign of punitive duty and the flowers as signs of clemency.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OP THE YNCAS. / CHAPTER III. / THE COURT LANGUAGE. / SEVENTH BOOK OP THE ROYAL; lines 9794-9833 confidence: medium

Confusion caused by a multitude of languages, which the Yncas tried to remedy, has appeared again, with more language differences than in Huayna Ccapac's day.

The passage contrasts common language as a cause of concord, harmony, union, and friendship with a multitude of languages as confusion and an impediment to preaching.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II OP THE / ROYAL COMMENTARIES OF GARCILASSO YNCA DE LA VEGA. / NAMES OF PLACES. / INDEX.; lines 24050-24199 confidence: low

Within the Cuzco entry, Hanan Cuzco and Hurin Cuzco are both listed as named cross-references.

The Cuzco entry includes the paired names Hanan Cuzco and Hurin Cuzco.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II THE DESCRIPTION OP THE IMPERIAL CITY OF CUZCO. / COMMENTARIES OF THE YNCAS. / SEVENTH BOOIC OE THE ROYAL / COMMENTARIES OF THE YNCAS. 237; lines 10546-10588 confidence: high

Cuzco is divided into Hanan Cuzco, meaning Upper Cuzco, and Hurin Cuzco, Lower Cuzco; the northern half is Hanan and the southern half Hurin.

The city is explicitly divided into Hanan Cuzco, Upper Cuzco, and Hurin Cuzco, Lower Cuzco, mapped onto northern and southern halves.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II THE FOURTH FEAST, WITH THE FASTS AND THE CLEANSING FROM / EVIL. / COMMENTARIES OF THE YNCAS. / SEVENTH BOOK OF THE ROYAL; lines 10245-10283 confidence: high

The same lance serves as a banner in war; the messenger comes from the fortress, not the Sun temple, because he is a messenger of war. The fortress is the Sun's house for war and arms, while the temple is for peace and friendship.

The fortress is identified as the Sun's house for war and arms, while the temple is his abode for peace and friendship.
read in the book →
First Part of the Royal Commentaries of the Yncas, Vol. II VOL. II. / SIXTH BOOK OF THE ROYAL / CHAPTER XXVIII. / COMMENTARIES OF THE YNCAS.; lines 8048-8092 confidence: medium

Those who have seen the birds say that no more than one male-and-female couple is ever seen at once; their origin and breeding place are unknown, and no others are said to have been seen elsewhere in Peru.

The passage explicitly links the solitary male-and-female bird pair with the first Yncas, a man and wife who came down from heaven.
read in the book →
Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 83 / ANTIQUITIES OF PERU. 85 / ANTIQUITIES OF PERU. 87 / ANTIQUITIES OF PERU. 89; lines 4447-4530 confidence: medium

Uira-ccocha marries Mama Runtucay; at the marriage and coronation the people assemble, and Chuchi-ccapac of the Hatun-Collas arrives in a litter with guards, servants, and a richly adorned idol or huaca, and disputes with the Ynca.

At the coronation, Chuchi-ccapac contrasts himself with the Lord of Cuzco, setting Colla against Cuzco, silver throne against gold throne, and Sun worship against Uira-ccocha-Pachayachachi worship.
read in the book →
Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 83 / ANTIQUITIES OP PERU. 85 / ANTIQUITIES OP PERU. 87 / ANTIQUITIES OF PERU. 89; lines 3971-4043 confidence: medium

Uira-ccocha marries Mama Runtucay; at the marriage and coronation Chuchi-ccapac of the Hatun-Collas arrives in a litter with guards, servants, and a richly adorned idol or huaca, and disputes with the Ynca.

Chuchi-ccapac asserts himself as Lord of the Collas beside the Lord of Cuzco and contrasts a silver throne, a gold throne, worship of Uira-ccocha-Pachayachachi, and worship of the Sun.
read in the book →
Narratives of the Rites and Laws of the Yncas FABLES AND RTTES OF THE YNCAS. 19 / FABLES AND RITES OP THE YNCAS. 21 / FABLES AND RITES OP THE YNCAS. 23 / FABLES AND EITES OF THE TNCAS. 25; lines 1680-1758 confidence: high

The people of Cuzco assemble by tribes and lineages, reverence the Creator, Sun, and lord Ynca, sit by rank with Hanan and Hurin divisions, feast, dance in red shirts and garlands, make tica-tica music, and pray for another year without sickness.

The people sit by rank with Hanan-Cuzcos on one side and Hurin-Cuzcos on the other.
read in the book →
Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 55 / FABLES AND RITES OF THE YNCAS. 57 / FABLES AND RITES OP THE YNCAS. 59 / CO AN ACCOUNT OF THE; lines 3267-3304 confidence: high

The narrator attributes to the Devil a belief that huacas burnt and destroyed by Christians had returned to life, divided into two parts, and united with Pachacama and Titicaca.

The revived huacas are said to divide into two parts, each joined with one of two named huacas, Pachacama and Titicaca.
read in the book →
Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCA8. 41 / FABLES AND RITES OP THE TNCAS. 43 / FABLES AND KITES OF THE YNCAS. 45 / FABLES AND KITES OP THE YNCAS. 47; lines 2720-2797 confidence: medium

December is called Oamay-quilla; on its first day, newly armed knights of Hanan Cuzco and Hurin Cuzco come into the square with slings, and Hanan youths hurl coco missiles at Hurin youths.

Hanan Cuzco and Hurin Cuzco are opposed in the chocanaco contest and arranged by lineage; later men and women take opposite sides of the ritual cable.
read in the book →
Narratives of the Rites and Laws of the Yncas FABLES AND KITES OP THE YNCAS. 41 / FABLES AND RITES OP THE YNCAS. 43 / FABLES AND RITES OP THE YNCAS. 45 / FABLES AND RITES OP THE YNCAS. 47; lines 2379-2452 confidence: high

On the first day of December, newly armed knights or youths of Hanan Cuzco and Hurin Cuzco contest with slings and missiles in the square; the rite is called chocanaco, a trial of strength and bravery, and the Ynca restores order.

Hanan Cuzco and Hurin Cuzco youths contest each other, sit according to lineage, and the dead Yncas are also arranged by lineage.
read in the book →
Narratives of the Rites and Laws of the Yncas FABLES AND KITES OP THE YNCAS. 41 / FABLES AND RITES OP THE YNCAS. 43 / FABLES AND RITES OP THE YNCAS. 45 / FABLES AND RITES OP THE YNCAS. 47; lines 2379-2452 confidence: medium

Priests bring out the huacas of the Creator, Sun, Moon, and Thunder and the dead bodies; the Ynca takes his place near the Sun; a long cable woven in black, white, red, and yellow with a red wool ball is brought out, with men holding one side and women the other during a taqui.

A long four-coloured cable is held with men on one side and women on the other while a taqui is performed.
read in the book →
Narratives of the Rites and Laws of the Yncas FABLES AND KITES OP THE YXCAS. 39 / FABLES AND KITES OP THE YNCAS. 41 / FABLES AND RITES OP THE YNCAS. 43 / FABLES AND RITES OP THE YNCAS. 45; lines 2309-2376 confidence: low

The passage describes lion-skin costumes with gold fittings, red taqui shirts, the coyo taqui introduced by Pachacutec Yupanqui, four drums from Hanan and Hurin Cuzco, performance twice daily for six days, and sacrifices to the Creator, Sun, Moon, and Thunder for the Ynca and the newly armed youths' fortune in war and undertakings.

The coyo taqui uses two drums from Hanan Cuzco and two from Hurin Cuzco.
read in the book →
Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 19 / FABLES AND RITES OF THE YNCAS. 21 / FABLES AND RITES OP THE YNCAS. 23 / FABLES AND RITES OP THE YNCAS. 25; lines 1427-1501 confidence: high

The people of Cuzco come by tribes and lineages, reverence the Creator, the Sun, and the lord Ynca, and sit by rank, with Hanan-Cuzcos on one side and Hurin-Cuzcos on the other.

The Hanan-Cuzcos are seated on one side and the Hurin-Cuzcos on the other during the public rite.
read in the book →
Narratives of the Rites and Laws of the Yncas INDEX. 197 / INDEX. 199 / INDEX. 201 / INDEX. 203; lines 9536-9670 confidence: medium

“Pitusiray-sanasiray. One person fastened on the top of another; Pitu, equal, a pair; Siray, sewn together.”

The entry for Pitusiray-sanasiray describes one person fastened on top of another and explains components as a pair and sewn together.
read in the book →
Narratives of the Rites and Laws of the Yncas INTRODUCTION. IX / X INTRODUCTION. / INTRODUCTION. XI / XU INTRODUCTION.; lines 416-449 confidence: medium

Salcamayhua records the Colla chief’s speech: “Thou art Lord of Cuzco, I am Lord of the Collas. I have a silver throne, thy throne is of gold.”

The quoted speech sets the Lord of the Collas with a silver throne against the Lord of Cuzco with a gold throne.
read in the book →
Narratives of the Rites and Laws of the Yncas INTRODUCTION. / INTRODUCTION. IX / X INTRODUCTION. / INTRODUCTION. XI; lines 193-295 confidence: medium

The Colla chief says: “I have a silver throne, thy throne is of gold. Thou art a worshipper of Uira-ccocha Pachayachachic. I worship Ynti.”

The reported Colla speech pairs and contrasts Lord of Cuzco with Lord of the Collas, gold throne with silver throne, and worship of Uira-ccocha Pachayachachic with worship of Ynti.
read in the book →
Narratives of the Rites and Laws of the Yncas REPORT / POLO DE ONDEGARDO. / REPORT / POLO DE ONDEGAEDO,; lines 6820-6918 confidence: high

The lineage of the Yncas "was divided into two branches," called Hanan Cuzco and Hurin Cuzco.

The Inca lineage is explicitly divided into two named branches, Hanan Cuzco and Hurin Cuzco.
read in the book →
Narratives of the Rites and Laws of the Yncas REPORT / POLO DE ONDEGARDO. / REPORT / POLO DE ONDEGAEDO,; lines 6150-6240 confidence: high

The lineage of the Yncas was 'divided into two branches,' called Hanan Cuzco and Hurin Cuzco.

The lineage is explicitly divided into two named branches, Hanan Cuzco and Hurin Cuzco.
read in the book →
Narratives of the Rites and Laws of the Yncas REPORT / POLO DE ONDEGARDO. / REPORT / POLO DE ONDEGAEDO,; lines 6150-6240 confidence: medium

The Yncas extended along the Colla-suyu road to the lake of Villca-nota, where the Collao begins; two powerful rivers flow from the lake, and the lake was worshipped by natives as a noted huaca.

Two powerful rivers flow from the worshipped lake of Villca-nota, one toward the north sea and one toward the south.
read in the book →
Narratives of the Rites and Laws of the Yncas THE FABLES AND KITES OF THE YNCAS, / CHRISTOVAL DE MOLINA, / FABLES AND RITES OF THE YNCAS. O / FABLES AND EITE8 OP THE YNCAS. 7; lines 708-830 confidence: medium

At Tiahuanaco all mankind is said to have been created; birds are made male and female, given songs and places, and beasts, serpents, and lizards are created while people are taught their names and qualities.

Tiahuanaco is described as the place where all mankind was created and where birds, beasts, serpents, and lizards are made; birds are created male and female and assigned songs and places.
read in the book →

jewish pseudepigrapha

The Book of Enoch CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.) / THE DREAM-VISIONS. (LXXXIII-XC.) / THE CONCLUDING SECTION OF THE BOOK. (XCII-CV.); lines 4550-4699 confidence: high

The speaker urges his sons and the righteous to love righteousness, avoid paths of wickedness and death, choose elect life, and walk in peace.

The righteous are told to walk in paths of righteousness and peace while avoiding paths of wickedness, violence, and death.
read in the book →
The Book of Enoch REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS / THE BOOK OF THE COURSES OF THE HEAVENLY LUMINARIES. (LXXII-LXXXII.); lines 3291-3375 confidence: high

As the sun moves from the fourth to fifth and sixth portals, the day grows longer and the night shorter; the passage gives measured ratios including ten to eight, eleven to seven, and finally day twelve parts and night six parts.

The passage repeatedly measures day and night as increasing, decreasing, doubling, and equalizing in relation to the sun's portal sequence.
read in the book →
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 3458-3549 confidence: medium

At the ends of the earth are twelve wind portals, three per quarter; four yield blessing and prosperity, while eight yield hurtful winds bringing destruction over earth, water, inhabitants, and living things.

The twelve wind portals are divided into effects of blessing/prosperity and harmful winds that bring destruction, with individual portals producing contrasting benefactions and plagues.
read in the book →
The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2014-2155 confidence: medium

Wisdom finds no dwelling among humans, is assigned a dwelling-place in the heavens, returns to her place, and sits among the angels.

Wisdom cannot dwell among humans and returns to heaven, while Unrighteousness goes forth and dwells with those she finds on earth.
read in the book →
The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2450-2585 confidence: medium

Punishment comes as the Lord of Spirits opens waters above the heavens and fountains beneath the earth; masculine upper waters and feminine lower waters join and destroy earth-dwellers after their unrighteousness is recognized.

The waters above and beneath are described as masculine and feminine, and the blessed state contrasts light with darkness that has passed.
read in the book →
The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2587-2659 confidence: medium

Light is said never to end; darkness is destroyed; the light of uprightness is established forever before the Lord of Spirits.

The passage repeatedly pairs opposed states or groups: light after destroyed darkness, blessing or curse, covenant or inquisition, and monsters assigned to sea and dry wilderness.
read in the book →
The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 539-620 confidence: high

Angels show Enoch seven magnificent mountains, one bearing the throne of God; he also sees the Tree of Life for the holy and righteous after Judgement, then Jerusalem as the blessed place at the earth’s center and an accursed valley.

Enoch comes back to the center of the earth and sees Jerusalem as the blessed place along with an accursed valley.
read in the book →
The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 539-620 confidence: high

The introduction says the fallen angels were believed to have brought sin to earth, that this cause of sin must be destroyed, and that the Apocalyptist describes both punishment for the fallen angels and joy for the righteous as part of the expected overthrow of sin and triumph of righteousness.

The introduction states that the visions are driven by belief in the final overthrow of sin and the triumph of righteousness, and the Parables share this underlying thought.
read in the book →
The Book of Jubilees, or, The Little Genesis CHAPTER I. 27-29 9 / CHAPTER II. 1-2 II / CHAPTER II. 2-4 13 / CHAPTER II. 5-11 15; lines 4923-5089 confidence: medium

On the fourth day God creates the sun, moon, and stars and sets them in the firmament to give light, rule day and night, and divide light from darkness.

The celestial lights are created to rule day and night and divide light from darkness; the completed work includes both light and darkness.
read in the book →
The Book of Jubilees, or, The Little Genesis CHAPTER III. 17-29 27 / CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33; lines 6770-6820 confidence: high

The sons of God are interpreted as those genealogically from Seth, including righteous persons and patriarchs; those from Cain are called the seed of humans because of wickedness.

The passage contrasts Seth’s descendants as sons of God, righteous persons, and patriarchs with Cain’s descendants as the seed of men associated with wickedness.
read in the book →
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 8942-9123 confidence: medium

The heavenly tables are cited so that the people do not forget the feasts of the covenant or walk according to the feasts of the Gentiles in error and ignorance.

The passage contrasts feasts of the covenant with feasts of the Gentiles and contrasts holy and unclean days.
read in the book →
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: medium

Abram prays for deliverance from evil spirits who sway human hearts, asks that he and his seed not go astray, and asks whether to return to Ur of the Chaldees or remain, seeking the right path before God.

Abram prays that evil spirits not lead him astray from God and that he and his seed remain established.
read in the book →
The Book of Jubilees, or, The Little Genesis CHAPTER XVII. 9-18 / CHAPTER XVIII. 1-15 123 / CHAPTERS XVIII. 16-XIX. 10 125 / CHAPTER XIX. 11-22 127; lines 14772-14955 confidence: medium

Abraham calls Jacob before Rebecca, kisses and blesses him, invokes God’s blessings from above the firmament, bars Mastema’s spirits from ruling him, and asks that God be Jacob’s father and Jacob the first-born son.

Abraham declares that the spirits of Mastema shall not rule Jacob or his seed to turn them from the Lord.
read in the book →
The Book of Jubilees, or, The Little Genesis CHAPTER XXII. 22-30 143 / CHAPTER XXIII. 1-12 145 / CHAPTER XXIII. 13-20 147 / CHAPTER XXIII. 21-27; lines 16548-16760 confidence: medium

They complete their days and live in peace and joy; there is no Satan or evil destroyer; all days are days of blessing and healing.

The restored days are described as having no Satan and no evil destroyer.
read in the book →
The Book of Jubilees, or, The Little Genesis CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III; lines 13558-13718 confidence: medium

Many nations and peoples are said to be God's, but spirits in authority are placed over them to lead them astray; over Israel no angel or spirit is appointed, for God alone is their ruler who preserves and blesses them.

Many nations are assigned spirits in authority, while Israel is directly ruled by God.
read in the book →
The Book of Jubilees, or, The Little Genesis CHAPTERS XXVI. 32-XXVII. 6 165 / CHAPTER XXVII. 7-24 167 / CHAPTERS XXVII. 25-XXVIII. 8 169 / CHAPTER XXVIII. 9-11; lines 18130-18375 confidence: medium

Rachel’s womb is said to be closed because the Lord saw that Leah was hated and Rachel loved.

The passage contrasts Leah as hated yet bearing sons with Rachel as loved yet having a closed womb and envying Leah’s children.
read in the book →
The Book of Jubilees, or, The Little Genesis CHAPTERS XXXIII. 23-XXXIV. 6 201 / CHAPTER XXXIV. 7-9 / CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207; lines 21013-21105 confidence: high

Rebecca asks Isaac to make Esau swear not to injure Jacob or pursue him with enmity, saying Esau desires to kill Jacob after Isaac's death.

Rebecca and Isaac contrast Jacob's upright honoring conduct with Esau's hostility, evil deeds, and first-born status.
read in the book →
The Book of Jubilees, or, The Little Genesis CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213 / CHAPTERS XXXVI. 21-XXXVII. 6 215; lines 21595-21752 confidence: medium

"If the boar can change its skin and make its bristles as soft as wool"; the speech continues with the boar sprouting horns like a stag or sheep before Esau would observe brotherhood.

Esau describes peace and brotherhood as possible only if a boar changes its nature and if predator-prey pairs such as wolves and lambs or lion and ox make peace.
read in the book →
The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV; lines 1770-1857 confidence: medium

The author’s object is described as defending Judaism against Hellenism by glorifying law and Israel, insisting on Israel’s separation from Gentiles, and denouncing Gentiles and Israel’s national enemies.

The author is said to glorify Israel and insist on its separation from Gentiles, and Abram is said to forbid intermarriage with Canaanites.
read in the book →
The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1860-1963 confidence: high

The passage links marriage order, intermarriage penalties, Levi's priesthood, tithes, an eighth day of tabernacles, incest law, the Day of Atonement, and first-fruits to patriarchal events.

Israel is commanded not to imitate, eat with, make leagues with, or intermarry with Gentiles, and intermarriage is equated with giving a daughter to Moloch.
read in the book →
The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2796-2932 confidence: high

Severus of Antioch is described as discussing the destinies of good and evil souls after separation from the body and incidents in the contest between Michael and Satan for Moses’ soul, saying the material comes from the apocryphal book.

The passage refers to incidents concerning a contest between Michael and Satan for the soul of Moses.
read in the book →
The Book of Jubilees, or, The Little Genesis INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION / INTRODUCTION; lines 3106-3288 confidence: medium

Mark iii.22 / Matthew xii.24 mention a ruler of demons; Jubilees x.8 and xlviii.9,12 are cited for chief of spirits and Prince of Mastema.

A ruler of demons is compared with Jubilees' chief of spirits and Prince of Mastema.
read in the book →

native american northwest coast

Chinook Texts Chinook Texts / BOAS J / BOAS J; lines 2298-2397 confidence: high

When the sick person's soul takes the left trail, the seers say he will die; when it takes the right trail, they say they will cure him.

The soul's path left or right, drinking water, receiving ghost food, or entering the ghosts' house determines whether the sick person can be cured or must die.
read in the book →
Ethnology of the Kwakiutl, Part 1 INDUSTRIES / INDUSTKIES / INDUSTRIES / II. HUNTING, FISHING, AND FOOD-GATHERING; lines 3407-3502 confidence: low

Long roots grow in suitable sand and light clay at Gwa£ye in Knight Inlet; many pebbles prevent long roots at Nimkish River. Short roots are above long roots, and both belong to one stem but do not hold together.

Short and long roots are distinguished by vertical position, handled in separate piles and baskets, and stored on opposite sides of the house.
read in the book →
Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 6503-6606 confidence: medium

Lalep!alas makes a potlatch for her son P!asElal and gives him the name Gexse^stalisEma^ye from her side; the passage explains that some chiefs and wives both give potlatches so a son has names from both sides, keeping names, seats, and privileges in the family.

The passage says a son may receive one name from the father's side and one from the mother's side so names, seats, and privileges remain in the family.
read in the book →
Haida Texts and Myths: Skidegate Dialect STORIES ACCOMPANIED BY TEXTS / 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; lines 2127-2232 confidence: medium

Fine-weather-woman comes to the brothers, gives directions, names the eldest brother, assigns him ownership of the canoe, and says the canoe is partly Eagle and partly Raven while the hats are partly black and partly white.

The canoe is divided between Eagle and Raven, and the dancing hats are divided between black and white.
read in the book →
Haida Texts and Myths: Skidegate Dialect THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES; lines 14324-14432 confidence: medium

After the deluge, Naēku′n emerges first from the waters; people deliberate about direction, and a two-faced man tells them which way to go.

The passage includes a two-faced man, paired red and blue streams with opposed effects, a two-headed house pole, and two transparent young fellows of whom one becomes the helper.
read in the book →
Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 20637-20766 confidence: high

Human canoes are brought to land stern first unless in haste; supernatural beings are supposed to land bow first and to act in an opposite manner from humans. The following Haida is noted as obscure.

The notes contrast ordinary human stern-first canoe landing with supernatural bow-first landing and say supernatural beings did many things opposite from humans.
read in the book →
Haida Texts and Myths: Skidegate Dialect WARS BETWEEN THE PEOPLES OF SKIDEGATE AND KLOO / WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN / WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA / NOTES; lines 21074-21242 confidence: medium

“At this point the two women appear to resolve themselves into one.”

The note says two women appear to resolve themselves into one.
read in the book →
The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 105 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS.; lines 6940-7035 confidence: high

The youth describes two trails, one left and one right, and says that if they meet he and the girl will marry, but if not they will separate forever. The trails meet, and he marries the girl. A Bear mask plate is referenced.

The youth establishes two trails, left and right, as the condition for marriage or permanent separation; the trails meet.
read in the book →
The Mythology of the Bella Coola Indians CONTENTS. / EDITOR'S NOTE. / LOWER / LOCATION OF THE THOMPSON INDIAN:; lines 10195-10210 confidence: low

The text names the country below/south of Lytton as Uta'mgt and the country above/north as Nku’kima, then explains that adding “-mux” meaning “people” yields Uta’mqtamux and Nku’kimamux.

The passage explicitly organizes the people into two named divisions, below/south and above/north of Lytton.
read in the book →
The Mythology of the Bella Coola Indians EN RODUC TION. 5 / OPERATIONS OF THE EXPEDITION IN 1897. / IO OPERATIONS OF THE EXPEDITION IN 1897. / I4 BOAS, FACIAL PAINTINGS OF THE INDIANS; lines 1641-1694 confidence: medium

The Haida are divided into Raven/Q’oa'la and Eagle/Giit’ina’ exogamous clans; clans contain families, each family has crests, and some crests are common to clan families, including eagle for Giit’ina’ and bear and killer whale for almost all Q’oa'la.

The Haida are described as divided into two exogamous clans, Raven/Q’oa'la and Eagle/Giit’ina’.
read in the book →
The Mythology of the Bella Coola Indians EXPLANATION OF PLATE II. / EXPLANATION OF PLATE III. / EXPLANATION OF PLATE IV. / EXPLANATION OF PLATE V.; lines 27965-28103 confidence: medium

Item 10 lists a red eagle nest used by the G'it’ina’; item 11 lists a black-and-red halibut design whose left face side represents the fish’s dark upper side and right face side the light lower side, used by the Ts’atlanas of Ia’k’d.

The halibut entry explicitly divides the face into left dark upper side and right light lower side of the fish.
read in the book →
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 3992-4063 confidence: medium

Xé’mak:sta says he will cure the people, points the healing end of his staff toward the canoes, and all recover; the down flies back to him and he hides it.

The same staff has a healing end and a deadly end, used in sequence to cure, kill, and revive.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 329 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 331 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335; lines 19689-19794 confidence: medium

Cold winds come from people far north where earth and sky meet, while hot winds come from southern people; their wars caused alternating hot and cold spells until the south chief’s daughter married the north chief’s son; their child was thrown into water and became river-drifting ice.

Northern cold-wind people and southern hot-wind people formerly made war, causing alternating weather; the war ended through marriage between chiefs’ children.
read in the book →
The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 343 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 347 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 349 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 351; lines 20472-20582 confidence: low

The ground is smoothed, sometimes covered with clay, watered, and trampled; dancing begins at sunrise, and dancers arrange in a circle with unmarried men, unmarried women, and married people forming groups.

Two chiefs occupy opposed positions outside the circle, one in the west as elder head chief and one in the east as younger assistant and song leader.
read in the book →
The Mythology of the Bella Coola Indians THE SALMON.! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 75 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 77 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 79; lines 5157-5206 confidence: medium

The man in the rear is identified as the Sun, who intends to test the visitor’s strength; after the visitor sits near him, the Sun wipes his face, the visitor feels hot, opens the bladder, and is cooled by winter mountain wind.

The Sun explicitly tests the visitor’s strength with heat and fire, while the bladder’s cold wind, snow, and icicles counter the fire and preserve the visitor.
read in the book →
Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24541-24660 confidence: high

In the wolf’s village the boy receives a killing quill and a blanket that heals on one side and kills on the other; the chief identifies a rolled object as the rainbow; the boy returns, restores the dead with the blanket, and becomes wealthy.

The boy receives a blanket that heals on one side and kills on the other, then uses it to restore dead people to life.
read in the book →
Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6250-6349 confidence: high

The princess shows her companions one room filled with snow and ice, another side with a hill of berries, flowers, singing birds, and hummingbirds, and a rear river full of salmon; the house is said to have winter on one side and summer on the other.

Chief Robin's house contains a snow-and-ice room and, on another side, berries, flowers, birds, and a salmon-filled river; the people describe it as winter on one side and summer on the other.
read in the book →
Tsimshian Mythology Tsimshian Mythology; lines 2747-2848 confidence: medium

The younger boy goes to the east with burning pitch wood around his face; people see great light rising, he runs east to west across the sky carrying the pitch mask, and the council asks that he slow down though he says the pitch would burn up.

The younger brother becomes associated with the Sun's daily light, while the elder brother marks his face and rises in the east as the Moon.
read in the book →
Tsimshian Texts Tsimshian Texts; lines 2330-2419 confidence: medium

The revived prince orders stored squirrel meat, bones, and skins burned; the squirrel master is glad because his tribe comes to life again; the prince becomes the shaman Squirrel and sings of this side and the other side.

After revival and burning of the squirrel remains, the prince sings of becoming accustomed to this side and the other side and is named as a great shaman called Squirrel.
read in the book →
Tsimshian Texts Tsimshian Texts; lines 803-900 confidence: high

Porcupine and Beaver are friends; Beaver's house is in a great lake, Porcupine fears water because he cannot swim, and Beaver feeds him sticks.

Beaver endangers Porcupine in water, then Porcupine invites Beaver into a land-and-ice setting where Beaver slips and is challenged at a tree.
read in the book →

navajo

Navaho Legends FEMALE. / NAVAHO MUSIC. / BY PROF. JOHN COMFORT FILLMORE. / TEXTS AND INTERLINEAR TRANSLATIONS.; lines 12029-12280 confidence: medium

Song 278 names Nayénezgani, To`badzistsíni, Léyaneyani, and Tsówenatlehi as holy ones who say something; the Sun is paired with Nayénezgani and Léyaneyani, and the Moon with To`badzistsíni and Tsówenatlehi.

Song 278 alternates pairings: Nayénezgani and Léyaneyani with the Sun, and To`badzistsíni and Tsówenatlehi with the Moon.
read in the book →
Navaho Legends HOUSES. / ARTS. / INDUSTRY. / POETRY AND MUSIC.; lines 813-922 confidence: medium

A mountain chant example contrasts the voice above, thunder among dark clouds, with the voice below, grasshopper among flowers and grasses; both are called voices that beautify the land.

The mountain chant contrasts the voice above, thunder among clouds, with the voice below, grasshopper among flowers and grasses.
read in the book →
Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6958-7036 confidence: high

The gods on the bank hold council, cannot loosen the tree, and call Tó`nenili, who uses black and blue water jars to open the water and descends; a short rainbow is spread for him to travel to the underwater house.

Tó`nenili opens and later quenches with water, while Hastsézini, owner of fire, makes the surrounding waters burn to compel Tiéholtsodi’s submission.
read in the book →
Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10168-10273 confidence: high

The note explains Navajo male/female symbolism across coarser and gentler paired phenomena, including rivers, rain, plants, ritual cigarettes, north/south directions, and black/blue colors.

The note gives multiple male/female pairings in waters, rain, plants, ritual cigarettes, directions, and colors.
read in the book →
Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10491-10585 confidence: high

Ke-si-tsé is a winter indoor game with eight filled moccasins in two rows beside a fire, a black-marked chip, a hidden stone, screens, guessing, and counters.

The described winter game involves concealed action, a hidden stone, a black-marked night chip, rows on either side of a fire, and an associated myth of day-hunting animals contesting night-hunting animals.
read in the book →
Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 8655-8754 confidence: high

The San Juan River is called Sánbito`, Water of Old Age or Old Age River, and To`baká, Male Water; Male Water is explained by its turbulent strength, contrasted with the Rio Grande as To`baád, Female Water.

The San Juan River is called Male Water because it is turbulent and strong, while the Rio Grande is called Female Water because it is placid.
read in the book →
Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 8813-8880 confidence: medium

Figure notes describe a talking kethawn from the Mountain Chant with a black male stick and blue female stick, and a Night Chant kethawn made by the dozen without male-female distinction.

The passage describes a talking kethawn consisting of a black male stick and a blue female stick.
read in the book →
Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9087-9190 confidence: high

Yellow corn belongs to the female and white corn to the male; this rule is observed in Navajo ceremonies and mentioned in many Navajo myths.

Yellow corn is assigned to the female and white corn to the male in ceremonies and myths.
read in the book →
Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9087-9190 confidence: high

First Woman thanks her vagina after eating; First Man objects that he killed the deer; First Woman argues women can live without men; First Man becomes angry and jumps across the fire.

First Man and First Woman argue over dependence between men and women, after which the notes refer to a separation of the sexes.
read in the book →
Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9277-9367 confidence: medium

A pair of gods is placed to live in each mountain, with named boy-and-girl pairs assigned to east, south, west, north, Dsilnáotil, and Tsolíhi.

Each mountain receives a named boy-and-girl pair of gods as residents.
read in the book →
Navaho Legends III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 9576-9666 confidence: medium

Hastséyalti is identified as a dawn god and Hastséhogan as a god of evening.

The passage explicitly contrasts Hastséyalti as a dawn god and Hastséhogan as a god of evening.
read in the book →
Navaho Legends INDUSTRY. / POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION.; lines 1206-1301 confidence: high

Yolkaí Estsán, White Shell Woman, is described as created or found at the same time as Estsánatlehi, as her younger sister, as subordinate, and as made of white shell from the ocean and related to waters; Estsánatlehi is made of turquoise and related to land.

Estsánatlehi and Yolkaí Estsán are sisters; one is connected with turquoise and land, the other with white shell from the ocean and waters.
read in the book →
Navaho Legends INDUSTRY. / POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION.; lines 1206-1301 confidence: medium

The author says Nayénezgani appears to be a god of light with associated heat, while To`badzistsíni appears to be a god of darkness with associated moisture, but notes an apparent contradiction: the former's representative is painted black and wears a black mask, while the latter's is painted red and wears a red mask.

The author says Nayénezgani appears associated with light and heat, while To`badzistsíni appears associated with darkness and moisture.
read in the book →
Navaho Legends INDUSTRY. / POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION.; lines 1303-1396 confidence: high

Nayénezgani is the elder, more important brother; To`badzistsíni is the younger, subordinate brother; in ceremonies, the Nayénezgani impersonator walks first, and he takes precedence in prayer, sacrifice, and song.

The passage repeatedly contrasts Nayénezgani as elder, superior, and first with To`badzistsíni as younger, subordinate, and following; the song also contrasts above/mountain peaks with below/foothills.
read in the book →
Navaho Legends NATI'NESTHANI. / NOTES. / MALE. / FEMALE.; lines 11467-11489 confidence: medium

The cigarette is prepared on the fourth day, placed by other hands, and accompanied by song and prayer in preparation and sacrifice; it is red with white queue-symbols, in two or four forms, with complete and incomplete pairs if four.

When four queue-symbols are used on the cigarette, two are closed or complete and two are open or incomplete.
read in the book →
Navaho Legends POETRY AND MUSIC. / TRIBAL ORGANIZATION. / RELIGION. / CEREMONIES.; lines 1580-1666 confidence: high

Sacrificial sticks are made from varied woods and painted forms for different deities and occasions; they are usually paired as male and female because each deity has a mate, with gender represented by different stick-end forms and mask associations.

Sacrificial sticks are usually paired as male and female, and this pairing is grounded in the statement that every deity has a mate.
read in the book →
Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4783-4871 confidence: high

The young tell Nayénezgani that their father returns with he-rain to a right-hand point and their mother with she-rain to a left-hand crag.

The male and female Tse`na'hale have distinct return signs, perches, and prey: he-rain/right point/men and she-rain/left crag/women.
read in the book →
Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5330-5434 confidence: medium

Nayénezgani finds a filthy, tattered old man and woman at Dsildasdzi'ni, threatens to kill them, hears that their survival lets clothes wear out and be renewed, and spares them without taking a trophy.

Nayénezgani seeks beings to kill for human benefit, but spares the old couple and Hunger after they explain why decay, renewal, appetite, cooking, and hunting matter for future people.
read in the book →
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.
read in the book →
Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2604-2691 confidence: high

The women first have abundant food and taunt the men, but over the years women’s planting and crops diminish while men’s fields and crops increase. Many women drown trying to swim across in the third autumn; by the fourth year men have surplus corn and pumpkins while women starve.

After years of separation and female starvation, First Man says continued separation may cause the race to die out; First Woman says the women cannot live without husbands, and the women are ferried back.
read in the book →

oceanic

Oceanic Mythology IO OCEANIC MYTHOLOGY / PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11 / MYTHS OF ORIGINS AND THE DELUGE 13; lines 1536-1622 confidence: high

The quoted New Zealand chant says the universe was dark and watery with no dawn or light; Io speaks commands that bring light and then renewed darkness.

Io’s spoken commands produce or alternate light and darkness and proceed to the separation of waters and formation of heaven and earth.
read in the book →
Oceanic Mythology MISCELLANEOUS TALES 139 / MISCELLANEOUS TALES 141 / MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147; lines 7491-7609 confidence: high

The summary distinguishes Papuan and Melanesian strata; the Papuan type has few cosmogonic myths, prominent ghosts, simplicity, and local distribution, while the Melanesian stratum has more cosmogony, cannibalistic tales, and wise/foolish culture-hero brothers.

The summary explicitly identifies stories of wise and foolish culture-hero brothers as revealing a rudimentary dualistic character in the Melanesian stratum.
read in the book →
Oceanic Mythology MISCELLANEOUS TALES 223 / MISCELLANEOUS TALES 237 / SUMMARY 243 / MYTHS OF ORIGINS AND THE DELUGE 249; lines 11792-11892 confidence: medium

The passage notes a possible Polynesian-type element: in the larger group the first beings were two worms, one female named Lajnan, meaning “Cliff” or “Rock.”

The passage states that in the larger group the first beings were two worms, one female and named Lajnan.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 113 / MYTHS OF ORIGINS AND THE DELUGE 115 / PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117; lines 6155-6246 confidence: medium

In an Ambrym version, a good deity proposes renewing old humans with new skin like snakes so they will be immortal, but a malicious deity proposes burial; because the last word prevails, death comes into the world.

In the Ambrym account, a good deity and a malicious deity debate what should happen to aging humans, and death enters because the malicious deity has the last word.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123 / PLATE XIV / CULTURE HERO TALES 125; lines 6496-6641 confidence: high

The passage frames Tagaro and Suqe-matua as an opposition of wise and foolish brothers: Tagaro wants good and Suqe-matua bad; in a neighbouring island Tagaro is one of twelve brothers, as in the Banks Islands, and Suqe-matua thwarts him.

The passage explicitly frames the New Hebrides material as an opposition of wise and foolish brothers, with Tagaro pitted against Suqe-matua.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 121 / CULTURE HERO TALES 123 / PLATE XIV / CULTURE HERO TALES 125; lines 6496-6641 confidence: high

The passage frames Tagaro and Suqe-matua as an opposition of wise and foolish brothers: Tagaro wants good and Suqe-matua bad; in a neighbouring island Tagaro is one of twelve brothers, as in the Banks Islands, and Suqe-matua thwarts him.

Tagaro's acts produce good food, edible fruit, upright humans, and houses, while Suqe-matua's associated outcomes are worthless, bitter, pig-like, or otherwise wrong.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 251 / MYTHS OF ORIGINS AND THE DELUGE 253 / MYTHS OF ORIGINS AND THE DELUGE 255 / MYTHS OF ORIGINS AND THE DELUGE 257; lines 12150-12267 confidence: high

The Carolinian Olofat or Olifat cycle is introduced; Olofat is eldest son of Luke-lang, highest deity, described as mischievous or almost malicious, contrasted with beneficent brothers, and compared by the author to Melanesian types.

Olofat is contrasted with beneficent brother or brothers and becomes angry because one brother is better, more beautiful, and more powerful.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 27 / MYTHS OF ORIGINS AND THE DELUGE 29 / MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33; lines 2519-2609 confidence: high

Tane-mahuta ignores the cries of Rangi and Papa and presses the earth downward while thrusting the sky upward.

The passage centers on Rangi or Raki and Papa as Heaven and Earth, spouses and parents, being forcibly separated by Tane and the younger generation.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 31 / MYTHS OF ORIGINS AND THE DELUGE 33 / MYTHS OF ORIGINS AND. THE DELUGE 35 / PLATE VI; lines 2706-2799 confidence: medium

The sun and moon in Maori myth are generally treated as Rangi’s offspring placed as eyes in the sky; similar beliefs are noted in the Society Group, Samoa, and the Cook Group, where they are eyes of Vatea.

The sun and moon are described as offspring or eyes in several Polynesian traditions, and in Cook Group versions as the two halves of Papa’s first-born child.
read in the book →
Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 9 / IO OCEANIC MYTHOLOGY / PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11; lines 1406-1533 confidence: high

Tanaoa/Darkness and Mutuhei/Silence rule in the primeval Po; Atea/Light separates from Tanaoa and drives him away; Ono/Sound destroys Mutuhei; Atanua/Dawn arises, becomes Atea’s wife, and Atea begets deities and creates heavens and earth.

Atea/Light drives away Tanaoa/Darkness, and Ono/Sound destroys Mutuhei/Silence, after which Atanua/Dawn arises.
read in the book →
Oceanic Mythology OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5 / MYTHS OF ORIGINS AND THE DELUGE / MYTHS OF ORIGINS AND THE DELUGE 9; lines 1255-1293 confidence: high

Different accounts emphasize the pre-eminent importance of the “Heaven Father and Earth Mother pair,” and some versions do not seem to recognize other wives.

The passage explicitly emphasizes the Heaven Father and Earth Mother pair as pre-eminent in Maori accounts and as central to New Zealand cosmogony.
read in the book →
Oceanic Mythology PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117 / MYTHS OF ORIGINS AND THE DELUGE 119 / MYTHS OF ORIGINS AND THE DELUGE 121; lines 6334-6393 confidence: high

The chapter on culture-hero tales states that Melanesian mythology prominently features tales of two culture heroes, or groups of brothers, with one wise and benevolent figure and one foolish and malicious figure; this is described as rudimentary dualism contrasting with Indonesian mythology and touching Polynesian and Micronesian ideas.

The passage states that Melanesian tales often center on two culture heroes or brothers, one wise and benevolent and one foolish and malicious, and then gives the To-Kabinana and To-Karvuvu brother pair as New Britain examples.
read in the book →
Oceanic Mythology PLATE III / MYTHS OF ORIGINS AND THE DELUGE 11 / MYTHS OF ORIGINS AND THE DELUGE 13 / MYTHS OF ORIGINS AND THE DELUGE 15; lines 1625-1709 confidence: high

Later periods bring swine, separation of night from day, mice, porpoises, abstract psychic qualities, and finally woman, man, and some higher gods in brilliant light.

The fifth period is said to include the separation of night from day.
read in the book →
Oceanic Mythology PLATE XI / MISCELLANEOUS TALES 89 / PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107; lines 5741-5819 confidence: high

To-Kabinana climbs a coconut tree with light yellow nuts, throws down two unripe nuts, and the nuts burst and change into two women whom he takes as wives.

To-Kabinana and To-Karvuvu are brothers; To-Kabinana’s actions produce desirable results, while To-Karvuvu’s imitation or disobedience produces defective results or social consequences.
read in the book →
Oceanic Mythology PLATE XI / MISCELLANEOUS TALES 89 / PLATE XII / MYTHS OF ORIGINS AND THE DELUGE 107; lines 5741-5819 confidence: high

The dark coconut becomes a black-skinned woman; To-Kabinana says To-Karvuvu has brought misery and mortality, and explains that light and dark groups will marry across one another.

To-Kabinana states that light-skinned and dark-skinned women will produce two groups and prescribes cross-marriage between them.
read in the book →
Oceanic Mythology PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295 / ANIMAL AND MISCELLANEOUS TALES 297 / ANIMAL AND MISCELLANEOUS TALES 299; lines 13905-13939 confidence: high

The passage says there is little trace of widespread Melanesian dualistic ideas in tales of wise and foolish brothers, though possible suggestions may appear in Queensland myths and New South Wales stories of the two Brams.

The passage identifies widespread Melanesian dualistic ideas as revealed in tales of wise and foolish brothers.
read in the book →
Oceanic Mythology PLATE XXIV / ANIMAL AND MISCELLANEOUS TALES 295 / ANIMAL AND MISCELLANEOUS TALES 297 / ANIMAL AND MISCELLANEOUS TALES 299; lines 13905-13939 confidence: low

The passage says there is little trace of widespread Melanesian dualistic ideas in tales of wise and foolish brothers, though possible suggestions may appear in Queensland myths and New South Wales stories of the two Brams.

The passage says possible suggestions of Melanesian dualistic ideas may be found in New South Wales stories of the two Brams.
read in the book →
Oceanic Mythology POLYNESIA / OCEANIC MYTHOLOGY / MYTHS OF ORIGINS AND THE DELUGE 5 / MYTHS OF ORIGINS AND THE DELUGE; lines 1141-1252 confidence: medium

“In Whai-tua two existences without shape were formed: Maku (‘Moisture’), a male; and Mahora-nui-a-rangi”

Maku and Mahora are paired as male and female shapeless existences, and Rangi the heavens takes Papa the earth as wife and begets gods.
read in the book →

native american california

Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 258-392 confidence: high

The passage presents the creation myths as a complete system for the origin of the world and all things; an earlier world has a harmonious period and a violent period whose outcome is the creation of animated earthly beings except man, while man stands apart and separate.

The earlier world is explicitly divided into a harmonious period and a later period of violence, collision, and conflict, with the primordial condition also described as a quiescent chaos of mind.
read in the book →
Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 394-502 confidence: high

A second group of myths concerns the present world and recurrent conflicts such as light and darkness, heat and cold, summer and winter, and opposing winds.

The second cycle includes conflicts between light and darkness, heat and cold, summer and winter, opposing winds, and portrays these phenomena as heroes and leading actors.
read in the book →
Creation Myths of Primitive America CREATION MYTHS / PRIMITIVE AMERICA / OLELBIS / PERSONAGES; lines 2905-3051 confidence: medium

Olelbis asks the grandmothers what to do with the people; they advise sending those not needed to the lower world as useful forms for future people, while keeping the best beings in Olelpanti and sending only a small part of each below.

The grandmothers advise keeping the greatest beings in Olelpanti while sending a little part below; Moihas and Lutchi remain above while their feathers produce lower-world species.
read in the book →
Creation Myths of Primitive America MEM LOIMIS / NORWAN / TULCHUHERRIS / NORWANCHAKUS AND KERIHA; lines 20904-20951 confidence: high

Puriwa and Sanihas, glossed as darkness and daylight, are said to exist before the sun was in the world; the note treats this as evidence that phenomena were considered independent.

Puriwa and Sanihas, darkness and daylight, exist before the sun and are described as distinct independent personages.
read in the book →
Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 10961-11110 confidence: medium

After wishing the girls to sleep, Kele cuts five mountain-ash sticks, smooths and halves them into ten; he cuts five more, leaves them rough, halves them into ten, places twenty sticks overhead, and lies by the hot manzanita fire with a green-oak club at the fireplace.

The smooth sticks produce ten good sons, while the untrimmed sticks produce ten rough, uproarious sons who strike Kele many times.
read in the book →
Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 11112-11268 confidence: high

The first ten smooth men have good sense; the second ten are inferior, and the two groups differ in the number of mouthfuls taken.

The passage repeatedly opposes smooth, sensible brothers to rough, inferior, noisy brothers who receive poorer meat and wear blood and entrails.
read in the book →
Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9786-9924 confidence: high

Keriha says the news is the best yet, that the two bags should be brought, and that opening one will make the world dark while opening the other will bring daylight; he also values the acorns.

Keriha says one bag brings darkness and the other daylight, and says both light and darkness are desired so there will not be too much light.
read in the book →
Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9926-10078 confidence: medium

When Pawnit is almost seized, he tears open his bag and thick darkness spreads everywhere, stopping the eastern people; Patkilis and Pawnit continue westward in the dark.

Pawnit releases thick darkness from a bag to stop pursuers, while Patkilis later releases daylight from another bag to continue the journey.
read in the book →
Creation Myths of Primitive America PERSONAGES / NOTES / NOTES / THE WINTUS; lines 20054-20136 confidence: medium

The author summarizes a theory in which a people existed before the present race and lived in harmony for an indefinite duration without division or dissension; he compares this to a golden age and Nirvana.

The first people live in harmony without division until character or individuality appears, bringing differences and conflicts.
read in the book →
Creation Myths of Primitive America PERSONAGES / TULCHUHERRIS / TULCHUHERRIS / PERSONAGES; lines 7501-7652 confidence: high

All living things say Tulchuherris is splitting Sas; a voice from high in the sky says Sas is split and dead and recognizes Tulchuherris as the greatest power in the world.

Sas is split into two parts, the larger identified as Sas the sun and the smaller as Chanahl the moon.
read in the book →
Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8244-8389 confidence: medium

Waida Dikit builds a sweat-house west of his home, paints the east half red with red earth and the west half green with bush-leaf paint; bushes used for the paint grow from the west side.

The sweat-house is divided into a red eastern half and green western half, with Waida Dikit taking the eastern side and Tsaroki taking the western side.
read in the book →
Creation Myths of Primitive America SONGS OF SPIRITS. / THE YANAS / THE WINNING OF HALAI AUNA / THE HAKAS AND THE TENNAS; lines 21483-21497 confidence: medium

The section is titled “The Hakas and the Tennas” and is introduced as a myth about a deadly feud between people turned into flint/fire/presumably lightning and grizzlies or cloud people.

The passage explicitly frames the myth as a deadly feud between two opposed groups: flint/fire/lightning people and grizzlies or cloud people.
read in the book →
Yana Texts GRIZZLY BEAR AND DEER, / III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334; lines 3907-4021 confidence: medium

Silver Fox has six kinds of food while snow falls for seven days. He wants two moons of winter; Coyote wants five moons and says it is better that widows be hungry.

Silver Fox and Coyote explicitly oppose one another over whether winter should have two moons or five moons during a period of deep snow and scarcity.
read in the book →
Yana Texts INTRODUCTORY REMARKS. / V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH.; lines 1504-1517 confidence: medium

A note explains that the term rendered as men refers to those then supposed to act as men but now women, while the term rendered as women refers to those who later became men.

The notes clarify that those called men are now women, while those called women later became men.
read in the book →
Yana Texts V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI; lines 1520-1606 confidence: high

Opening episode: women/formerly men hunt deer unsuccessfully; others stay home making acorn foods; there are thirty men and thirty women; Gray Squirrel and Cottontail Rabbit discuss making men out of women, and a proposal is made to exchange men and women.

The passage and editorial note describe women being made into men and men being made into women, with bodily change caused during the fire-stone episode.
read in the book →
Yana Texts V. THE CREATION OF THE YANA. / THE CREATION OF THE YANA.111 / VI. ORIGIN OF SEX, HANDS, AND DEATH. / ORIGIN OF SEX, HANDS, AND DEATH.ISI; lines 1520-1606 confidence: medium

Opening episode: women/formerly men hunt deer unsuccessfully; others stay home making acorn foods; there are thirty men and thirty women; Gray Squirrel and Cottontail Rabbit discuss making men out of women, and a proposal is made to exchange men and women.

The narrative links sex change with deer hunting and acorn pounding, assigning transformed groups to hunting or home food-processing roles.
read in the book →

native american great lakes

Chippewa Music II RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / CHIPPEWA MEDICINE POLES / WOMAN'S DANCE; lines 19294-19585 confidence: low

“weonda'suma'biwad' they face each other / wagucug' two foxes / mima'djiii'biyan' I will sit between them”

The translated words of No. 146 describe two foxes facing each other and the speaker sitting between them.
read in the book →
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.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4327-4419 confidence: high

The universe is divided into upper and lower portions separated by earth; the upper regions contain good gods and the lower regions are the lair of evil gods; each region has four tiers.

The passage explicitly divides the universe into upper and lower regions separated by earth and associates them with good gods and evil gods.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4327-4419 confidence: high

The passage describes a struggle between good and bad forces; humans aid the benign forces with sacrifice and prayer, and good spirits give medicine bundles and disease-related power through Ma'nabus in return for ceremonies and sacrifices.

The passage states that good and bad forces struggle and that humans aid the benign forces through sacrifice and prayer.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5088-5172 confidence: high

Mate Hawatuk is described as chief of the Powers Above, essence of good, remote and nominal, while the white underground bear personifies evil; Mate Hawatuk's servants receive sacrifices for intercession or aid, and Mate Hawatuk appears as patron deity in later ceremonies such as the dream dance.

Mate Hawatuk is described as the essence of good and chief of the Powers Above, opposed to the white underground bear as the essence of evil.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5810-5885 confidence: high

The chief instructs Watakwuna to carve and paint his image on wood, with two blocks representing him as a Great Powered Bird and as a man with a flint-lock gun, saying he is dual and can change into bird or man.

The chief says he is of dual nature and can change into either a bird or a man; the passage also states thunderbird beings come to earth in human form.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6606-6702 confidence: high

The passage says older Menomini would not include Powers Below, enemies of the thunderers, in a thunder-power bundle from Above, though modern Indians may add inani-namao or other powers; older Indians did include personal dream guardians.

Older Menomini practice is described as excluding Powers Below from bundles where thunder power from Above predominates, because those powers are enemies of the thunderers.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6838-6932 confidence: medium

A wallet-sized packet contained a small club, bow and arrow, and tiny lacrosse stick, all painted red and black to signify day and night and symbolize constant thunderbird protection; it was said to have protected its wearer through the Civil War.

The miniature objects are painted red and black, explicitly signifying day and night and symbolizing constant thunderbird protection.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 8244-8352 confidence: high

The medicine is kept in a small old European-made trunk. Its contents are divided into the Big Bear Bundle, used to shield from witches and guard other medicines, and another charm used to take game, especially beaver.

The bundle is explicitly divided into two parts: Big Bear Medicine for protection and guardianship, and a beaver-associated charm for taking game.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 8354-8474 confidence: medium

The text says some medicines have evil properties and are associated with sorcery, while others oppose them; the odor of bad medicines is said to be fatal to a snake, and knowledge of their manipulation is now obscure.

The same or related bundle is primarily for hunting and trapping but also has sorcery and witchcraft uses in evil-minded hands.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 8759-8884 confidence: medium

The good-luck bundle brings money, clothes, food, visitors, death to enemies, and other results; it is a gift of the powers below, who are associated with bad luck and can cause good fortune by withholding malevolence; a note says many minor bundles seem Potawatomi in origin.

The powers below are described as authors of bad luck who can also cause good fortune by withholding malevolence; the bundle is a gift from below but is worked on earth under the auspices of the sun.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 1492-1569 confidence: medium

The ten brooches on the right half of the collar signify the goodness and purity of Mate Hawathk, the supreme overhead god, and his justice toward the wronged party; they look into the central heart as he looks into human hearts.

The regalia contrasts Mate Hawathk’s justice toward the wronged party with the underground bear’s sympathy for the murderer and the sacred white bear’s intercession for the criminal.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 509-617 confidence: medium

Three thunderbirds drop from heaven, become men when they touch earth, live near a rock ledge by Lake Winnebago on underground bears and horned hairy snakes, and see a wigwam to the west; Nakatciskaw is addressed as chief.

The thunderbird-men eat underground bears and horned hairy snakes, and a note states that thunderbirds prey on underneath gods.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 747-974 confidence: high

Formerly lacrosse sides were selected from men with bird totems against men with animal totems; “the animal side always won because the bears were strongest in war.” The passage says this is reminiscent of Winnebago people above and people below, presided over by thunder and bear clans, with the bear clan as the war clan.

Lacrosse teams were formerly divided between bird totems and animal totems, and the passage compares this with Winnebago upper/lower phratries.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 976-1060 confidence: medium

The variant tradition says there were formerly more totems; the Great Mystery made the earth and created manidos or spirits in animal and bird forms, including mostly malevolent underground beings and eagle or hawk Thunderers, chief among them Invisible Thunder represented by the Golden Eagle.

The tradition distinguishes mostly malevolent underground animal beings from eagle and hawk Thunderers headed by Invisible Thunder.
read in the book →
Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 2650-2742 confidence: medium

When a vision is reported, the parents give food and ask whether it concerned things on high, on the earth, or below it.

The parents distinguish visions of things on high as good from dreams on or under the earth as useless or evil, unless the latter recur three times.
read in the book →

korean

Corea, the Hermit Nation A BODY-SNATCHING EXPEDITION. 399 / COBRA. / A BODY-SNATCHING EXPEDITION. 401 / CHAPTEE XLYI.; lines 15791-15873 confidence: medium

The author says the expedition’s spirit reflected Shanghai clubs more than State Department dispatches, that the minister had his mind made up, and that the admiral was more warrior than peace-maker, preferring the sword to the pen.

The admiral is explicitly described as a warrior more than a peace-maker, and the sword is contrasted with the pen.
read in the book →
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

Japanese warriors are described as valuing martial skill over letters: 'The sword for the soldier, and the pen for the priest.' Bonzes normally serve commanders as literate aides; Chin Ikei hoodwinks Konishi because no bonze inspects the writing.

The passage explicitly contrasts soldierly martial identity with priestly literacy through the maxim of sword and pen and through warriors' attitude toward men of ink and brush.
read in the book →
Corea, the Hermit Nation CHAPTER XXXYII. / RELIGION. / RELIGION. 327 / RELIGION. 329; lines 12759-12832 confidence: high

Chinese philosophy is described as a dual system expressed in Korean as yum-yang; all things in heaven, earth, and man, and even metals and minerals, arise through the interaction of yum and yang.

The passage explicitly describes a dual system of the universe expressed as yum-yang, pairing positive and negative, active and passive, or male and female principles.
read in the book →
Corea, the Hermit Nation CHAPTER XXXYII. / RELIGION. / RELIGION. 327 / RELIGION. 329; lines 12759-12832 confidence: high

Chinese philosophy is described as a dual system expressed in Korean as yum-yang; all things in heaven, earth, and man, and even metals and minerals, arise through the interaction of yum and yang.

All things in heaven, earth, and man, including metals and minerals, are said to arise through interaction of yum and yang.
read in the book →
Corea, the Hermit Nation COBRA. / A BODY-SNATCHING EXPEDITION. 401 / CHAPTEE XLYI. / THE PORTS OPENED TO JAPANESE COMMERCE. 421; lines 16426-16506 confidence: medium

The Kang-wa affair moves Japanese peace and war parties to a decision; Arinori Mori is sent to Peking to determine China's relation to Korea and secure neutrality, while Kuroda Kiyotaku is sent with a fleet to seek a treaty and open trade ports; the missions are viewed as olive branch versus arrows and lightning.

Mori and Kuroda are presented as simultaneous envoys, one associated with the olive branch and the other with arrows and lightning.
read in the book →
Corea, the Hermit Nation LEGENDS AND FOLK-LORE. 315 / THE PKODIGIOTTS EFFECTS OF A LOOKING-GLASS. / CHAPTEE XXXV. / PROVERBS AND PITHY SAYINGS.; lines 12243-12342 confidence: medium

A volcano under snow describes amiable manners concealing violent temper; circulating treasure is cash; an apricot blossom in snow marks something rare and marvellous; blowing away hair to find a scar means hunting for defects.

A volcano under snow is said to describe an amiable man who conceals a violent temper.
read in the book →
Corea, the Hermit Nation LEGENDS AND FOLK-LORE. 315 / THE PKODIGIOTTS EFFECTS OF A LOOKING-GLASS. / CHAPTEE XXXV. / PROVERBS AND PITHY SAYINGS.; lines 12243-12342 confidence: high

The passage gives 'as opposed as fire and water,' a buckskin man for lack of will or backbone, a big hand for liberality, and a great blue sea for something difficult with no end and no way out.

The passage gives the expression 'as opposed as fire and water.'
read in the book →
Corea, the Hermit Nation RELIGION. 329 / RELIGION. 83J / RELIGION. 333 / RELIGION. 335; lines 13015-13091 confidence: high

The Korean national flag is explained through Chinese philosophy: an oblong field has two red and black comma-shaped universal-principle signs at the center and Pak-wa diagrams in the corners.

The national flag’s paired symbols and the straight and broken lines are explained as male/female, active/passive, heaven/earth, light/dark principles.
read in the book →
Corea, the Hermit Nation RELIGION. 329 / RELIGION. 83J / RELIGION. 333 / RELIGION. 335; lines 13015-13091 confidence: high

The diagrams are said to contain metaphysical knowledge, divination, and secrets of nature; straight and broken lines correspond to paired principles, and comma-shaped forms indicate revolution, extinction, generation, and existence.

Comma-shaped forms are said to signify ceaseless revolution in which elements or properties of nature mutually extinguish or give birth to one another, producing existence.
read in the book →
Corea, the Hermit Nation RELIGION. 329 / RELIGION. 83J / RELIGION. 333 / RELIGION. 335; lines 13093-13103 confidence: medium

Corean literati are said possibly to have suggested a national flag design with active colored life-germs at the center and inert straight lines in the corners, contrasting progressive present/future Corea with past hermit-like Corea.

The passage explicitly contrasts active, brightly colored central life-symbols with inert corner lines and progressive present/future Corea with hermit-like past Corea.
read in the book →
Corea, the Hermit Nation SHIN-HAN. / SAM-HAN, OR SOUTHERN COREA. 33 / OHAPTEE V. / EPOCH OF THE THREE KINGDOMS. --HI AKSAL 39; lines 1565-1607 confidence: medium

One Pe-ohiu image wears a square cap and the other a round cap; G. W. Aston conjectures that they symbolize male and female elements in nature.

Aston conjectures that the square-capped and round-capped Pe-ohiu stone figures symbolize male and female elements in nature.
read in the book →
Korean Folk Tales - Imps, Ghosts and Fairies THE MAN ON THE ROAD 65 / THE OLD MAN WHO BECAME A FISH / THE OLD MAN WHO BECAME A FISH 67 / THE GEOMANCER; lines 2101-2160 confidence: high

The introduction identifies Yi Eui-sin as a geomancy specialist and describes the craft through Taoism, ancient Chinese philosophy, Positive/Negative principles, the Five Elements, and male/female site choices.

The exposition explicitly names Positive and Negative principles and a male/female distinction between house and grave site selection.
read in the book →
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

Nahl Bo’s wives are continually quarrelling; Hyung Bo and his wife live peacefully and try to help each other bear their burdens.

The passage presents paired contrasts between wealth and poverty, quarrelling and peace, comfort and deprivation.
read in the book →
Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 3473-3601 confidence: high

A seed that brought prosperity to the honest, deserving brother turns prosperity into ruin for cruel, covetous Nahl Bo, who must live on his kind brother's charity.

The passage contrasts an honest, deserving brother with cruel, covetous Nahl Bo, and the same seed is associated with prosperity for one and ruin for the other.
read in the book →
Korean Tales THE ENCHANTED WINE-JUG. / THE ENCHANTED WINE-JUG . 55 / THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE.; lines 1764-1891 confidence: medium

Pang Noo carries a feather fan given by his father, inherited from his great-grandfather; because of his mother's remarkable dream before his birth, it is believed to be a talisman that wards off evil and brings good.

The narration states that events similar to those concerning the You family occur in a neighboring district, while both Pang Noo and Uhn Hah are presented as extraordinary children linked to dreams before or near birth.
read in the book →

native american northeast woodlands

Notes on the Eastern Cree and Northern Saulteaux DOCTORS AND MEDICINES. / WAR CUSTOMS. / MORTUARY CUSTOMS. / SOME NOTES ON FOLKLORE.; lines 4741-4840 confidence: medium

The thunderstorm is attributed to conjuring by Aioswe's father, and Walrus to conjuring by the boy's mother, who wished to save her son's life.

The father's conjuring sends the destructive thunderstorm and later hostile hags, while the mother's conjuring or wish produces rescuing figures.
read in the book →
Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8584-8665 confidence: medium

Hodadenon follows a recurring sound into a village, finds the lodges empty, sees smoke, enters a lodge, and meets an old man who accuses him of causing pain; Hodadenon answers that a companion who looks exactly like him may be responsible.

Hodadenon says the troublemaker may be his companion who looks exactly like him, and the young woman later must distinguish between two skulls making the same request.
read in the book →
Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25713-25812 confidence: low

The husband's body becomes invulnerable to spells and incantations; the wife and resurrected husband live in peace until they die and go to the land of the Mother of Ghosts.

Sorcerers are said to have caused the siblings' relatives to perish, and hostile spells and incantations are also mentioned in relation to the resurrected husband.
read in the book →
Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24642-24731 confidence: high

At the divided path, the woman sees her husband's body divide into two forms; after the trails reunite the two figures coalesce into one, giving the name meaning 'They are two trails running parallel.'

At a forked path, the husband's body divides into two forms that follow separate trails and then reunite when the trails rejoin.
read in the book →
Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28442-28543 confidence: high

The Creator-of-our-lives wills two kinds of life, Female and Male; the ceremony gives thanks for their union, human paired living, and offspring.

The Creator is said to have established two kinds of life, Female and Male, through which children and humanity continue.
read in the book →
Seneca Fiction, Legends, and Myths HIWITT. / BBWITT. / HBWITTJ / BBWITT,; lines 27786-27882 confidence: medium

The hosts explain that malign otkan beings move beneath the ground; the Evil-minded One formed their bodies, and Hawenniyo decided they must remain below the earth's surface while the earth endures.

The Evil-minded One is said to have formed the bodies of malign beings, while Hawenniyo decreed their confinement beneath the earth and charged the hosts with protective duties.
read in the book →
Seneca Fiction, Legends, and Myths HSWITTJ / BBWITTJ / TRADITIONS / HUWITT.; lines 20360-20450 confidence: high

Twins debate inside the mother's body about birth order and exit; the reddish firstborn is Othagwenda/Flint, and the light-colored other twin is Djuskaha/Little Sprout.

The twins debate before birth, receive contrasting color descriptions and names, take opposite directions, create different kinds of world features, alter each other's works, and eventually fight.
read in the book →
Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17915-18013 confidence: high

The daughter meets a fine-looking young man and lives with him; Day and Night come into the world by their union; she later sees a large turtle where her husband had been.

The passage states that Day and Night came into the world through the union of the daughter and the young man.
read in the book →
Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17915-18013 confidence: high

The pregnant woman hears unborn twins speak; one is born naturally, while the other exits through the armpit, killing her, and has a rough flint-shaped head.

The elder twin avoids killing the mother by choosing natural birth, while the younger exits through the armpit, kills her, bears a flint head, and later behaves violently toward his brother.
read in the book →
Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18016-18115 confidence: high

The elder brother forms a deer from earth, brings it to life by blowing upon it, tells it to run swiftly, and in the same manner makes wild animals and a human being from earth.

The passage presents an elder and younger brother whose acts of creation oppose one another: the elder brother makes humans and animals, while the younger brother repeatedly produces hostile or failed beings directed against them.
read in the book →
Seneca Fiction, Legends, and Myths SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT / HEW ITT J; lines 1177-1267 confidence: medium

The passage identifies the Winter God or Great Frost Giant as the source of the Stone Coat concept; Stone Coat monsters live in the north, where the Winter God is also buried after defeat and death by his twin brother, the Life God or Master of Life.

The Winter God is said to be defeated and killed by his twin brother, the Life God or Master of Life.
read in the book →
Seneca Fiction, Legends, and Myths SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT / HEW ITT J; lines 1364-1454 confidence: medium

The Iroquoian Creation myth is said to know one man-being who protects mankind from pestilence and disease; he is the God of the Air or Wind, sometimes Whirlwind, and is addressed as grandfather.

The Wind or Air being protects mankind from pestilence and disease, while the passage also associates the evil side of Wind or Air with Pestilence, Disease, and Death.
read in the book →
Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT; lines 1078-1174 confidence: medium

Iroquois and Algonquian traditions are said to picture snow as a living body formed by the God of Winter, whose breath drives animals and birds into retreat or hibernation, represented as hiding from his brother, the Master or God of Life.

The God of Winter and the Master or God of Life are described as brothers, and the passage contrasts winter retreat or hibernation with the God of Life.
read in the book →
Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 944-1044 confidence: high

Groups form two camps, good and bad; the good camp originates foods, institutions, arts, games, amusements, dances, and religious ceremonies for the coming race.

The former-world groups form two camps, one good and one bad, with contrasting creative and harmful functions.
read in the book →
Seneca Fiction, Legends, and Myths UBGBKDS / LBOENDB / LBOBND8 / NOTES; lines 46268-46335 confidence: medium

Note 1 says the Son of the Whirlwind married a daughter of man, interpreting this as belief that sons of gods marry daughters of men; it also distinguishes an evil Whirlwind being from beneficent S'hagodiyowe.

The note distinguishes an evil side of the Whirlwind from a beneficent side represented by S'hagodiyowe.
read in the book →

guiana amerindian

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 13033-13153 confidence: high

Kenaimas and peaimen are introduced as everyday influential characters related as evil and cure; bodily evil is attributed to kenaima, and the peaiman cures or guards against it as doctor, priest, or magician.

Kenaima and peaiman are explicitly described as standing to one another in the relation of evil and cure.
read in the book →
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 13033-13153 confidence: medium

The passage states that tangible objects have separable body and spirit; separation occurs in death and sleep and can be voluntary in certain persons. A kenaima uses this for vengeance. Rocks, stones, tree-trunks, and monstrous animals are also named as spirit-bearing sources of evil.

The passage says certain individuals can voluntarily separate spirit and body, and that the kenaima uses this power to inflict vengeance.
read in the book →
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: high

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 explicitly states that every Indian believes each human consists of two parts, body and soul or spirit.
read in the book →
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 13929-14020 confidence: medium

The author states that animals differ from humans only in bodily form and strength, not in spirit; death and dreams are treated as evidence for spirits in humans and animals.

The author states that death and dreams show a separable human spirit and that similar spirits are attributed to other animals and monstrous animals.
read in the book →
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 14023-14121 confidence: high

The passage says an Indian sees his own spirit active in dreams while his body is motionless and therefore does not doubt activity in the spirit within a motionless rock.

Rocks, waterfalls, streams, and material bodies are described as consisting of body and spirit like humans; the author also states the broader idea that all objects are animate.
read in the book →
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 14433-14550 confidence: high

During a solar eclipse, Arawak men rushed from their houses shouting; they said the sun and moon were fighting and the noise was to frighten and separate them.

The passage reports a solar eclipse explained as a fight between sun and moon, with people shouting to frighten and separate them.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7241-7336 confidence: medium

Pomeroon Arawaks believe in black and white kassi-kuyuha porpoises: the black injures someone who falls into the water, while the white saves a drowning person and carries him to shore.

The black kassi-kuyuha harms a fallen person, while the white kassi-kuyuha saves a drowning person and carries him to shore.
read in the book →
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: medium

The passage introduces Koroiomanna or Kururumanni, discusses his tribal attribution, says he created the male portion of mankind while Kulimina created the female, and names his wives Uri-Kaddo and Emeshi with darkness and earth-burrowing associations.

Koroiomanna is said to create the male portion of mankind, while Kulimina is responsible for the female portion.
read in the book →
An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 1402-1483 confidence: medium

Makunaima/Makonaima is described through cited sources as alleged God, Supreme Being, or Maker of Heaven and Earth; he is one of the twin children of the Sun, brother of Pia, and with Pia an Akawai and Makusi hero. Epel is named as his opponent in Makusi belief, and Warrau, Carib, and Makusi versions are announced.

Epel is named as the being who works in opposition to Makunaima according to Makusi beliefs.
read in the book →
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 4856-4929 confidence: high

Travelers in places where spirits lurk should avoid traveling alone and investigate unusual sounds; a bad and a good spirit walk together, and the good spirit breaks a twig or branch so the person may look around and be saved from harm.

The passage states that a bad spirit and a good spirit walk together, one seeking to injure and the other to protect living people.
read in the book →
Legends and Myths of the Aboriginal Indians of British Guiana IDEAS OF A FUTURE STATE. / ARAWANILI AND THE OREHU. / THE LEGEND. / ABORIGINAL TRIBES OF GUI AN A.; lines 1188-1258 confidence: medium

The speaker says they knew the maker created all visible things, but were not taught to flee to him; God above the sky was thought too great and high to hear calls.

The passage contrasts a God above the sky, thought too great to hear human calls, with demons who cause pain and sickness and must be propitiated or fought.
read in the book →
Legends and Myths of the Aboriginal Indians of British Guiana LEGEND OF THE DROUGHT. / LEGEND OF THE GREAT WATERS. / LEGEND OF KOROBONA. / LEGEND OF ABORE; lines 3458-3484 confidence: medium

"Good spirits and bad ever move to and fro"; some help, but more hinder the suffering Warau.

The passage contrasts good spirits and bad spirits, saying some help and more hinder the Warau.
read in the book →
Legends and Myths of the Aboriginal Indians of British Guiana LIST OF ILLUSTRATIONS. / PART I. / CONTENTS OF PART I. / INTRODUCTION.; lines 433-505 confidence: medium

The man heard "Truths which to Christian faith belong," first prayed to God, and the speaker heard legends "Of spirits good and bad," sorcerers, warriors, and chiefly "Of HIM who all things made."

The legend corpus is described as including spirits divided into good and bad.
read in the book →
The Central Caribs GEOGRAPHICAL ENVIRONMENT / THE MACUSIS1 / MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X; lines 2256-2353 confidence: medium

The paricari dance is the most elaborate and important; it is a double dance with guests as paricari and hosts as tukui; the names refer to birds, are not totems, and the reason for the names was not learned; the drink is also called paricari.

The paricari dance is explicitly described as a double dance with invited guests as paricari and hosts as tukui, moving in distinct circles.
read in the book →

mangaian

Myths and Songs from the South Pacific A CHASE THAT NEVER ENDS. / SONG OF THE TWINS. / MATARIKI, OR PLEIADES. / THE SUN AND MOON.; lines 2597-2629 confidence: high

Vatea and Tonga-iti quarrel over the parentage of Papa's first-born; the infant is cut in two, and Vatea turns the upper part into the sun.

The first-born child is divided into upper and lower parts; one becomes the sun and the other becomes the moon.
read in the book →
Myths and Songs from the South Pacific A CHASE THAT NEVER ENDS. / SONG OF THE TWINS. / MATARIKI, OR PLEIADES. / THE SUN AND MOON.; lines 2597-2629 confidence: high

“Day (Vatea) and Night alternately embrace fair Earth (Papa). Their joint offspring are the sun and moon.” The passage adds that cutting the babe in two explains the moon's paleness.

The explanatory gloss states that Day and Night alternately embrace Earth and that their joint offspring are the sun and moon.
read in the book →
Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12164-12262 confidence: high

The commentary states that Apai-te-rangi in heaven is the exact counterpart of Miru in the shades, while Ngaru, a man of divine descent, is victorious.

The commentary explicitly presents Apai-te-rangi in heaven as the counterpart of Miru in the shades and pairs their instruments: basket with kava, chisel and mallet with oven.
read in the book →
Myths and Songs from the South Pacific CHAPTER I. / MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA.; lines 929-1038 confidence: high

The Great Mother assigns Vatea Te-papa-rairai, the thin land, also called the bright land of Vatea, contrasting noon-day brightness with Po or Avaiki gloom.

The text contrasts Vatea's noonday brightness with Po/Avaiki gloom and explains Vari's balancing of left and right sides after producing children.
read in the book →
Myths and Songs from the South Pacific FIRST OFFSHOOT. / INUINU RUA. / SECOND OFFSHOOT. / FOR THE FETE OF POTIKI, CIRCA I79O.; lines 12774-12810 confidence: medium

“Here are fairy players from nether-land, As well as natives of the sky.”

Avaiki or nether-land and the sky are both invoked as sources or homes of participants.
read in the book →
Myths and Songs from the South Pacific MAUI'S LAST AND GREATEST ACHIEVEMENT. / CHAPTER V. / TREE MYTHS. / THE MYTH OF THE COCOA-NUT TREE.; lines 3958-4068 confidence: high

Ina visits the buried head daily; a green shoot appears, divides into two, and the twin shoots grow into mature plants with leaves, flowers, and fruit.

The shoot divides into two; twin coconut trees grow from the two halves of Tuna's brains, one red and one green, sacred to different deities.
read in the book →
Myths and Songs from the South Pacific MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION.; lines 1088-1357 confidence: high

Rongo’s home Auau, later Mangaia, has an essence or spirit named Akatautika; when the earthly body of Auau is dragged to light, the spirit remains in nether-world obscurity.

Auau/Mangaia is explained by analogy to a person with body and spirit: its earthly body is brought to light while its spirit remains below.
read in the book →
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: high

The passage states that all red things on earth or in the ocean became Tangaroa’s, while the rest became Rongo’s; examples include red taro, plantain, red-leafed chestnut, red yam, a coconut variety, scarlet fish, and lobsters for Tangaroa, with most other foods and fish for Rongo.

The passage repeatedly assigns red or fair things to Tangaroa and the larger non-red or dark remainder to Rongo, who are described as twin gods.
read in the book →
Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1553-1683 confidence: medium

Songs call the gods children of Vatea; the open eye of Great Avatea is glossed as the sun at full noon, contrasted with the darkness of Avaiki.

The passage contrasts Avatea’s daylight with Avaiki’s darkness and later says Rongo rules the dead while Motoro rules the living.
read in the book →
Myths and Songs from the South Pacific THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION. / BODY. SPIRIT.; lines 1910-1994 confidence: high

Rangi recognized Motoro as his own god and Papaaunuku's line as priests; Rongo was associated with night or shades and Motoro with day or the upper world, and both were worshipped as supreme deities with Rongo first.

Rongo is associated with night or shades, while Motoro is associated with day or the upper world, and both are worshipped together as supreme deities.
read in the book →
Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7404-7500 confidence: medium

At evening Ra drops through an opening at the horizon and lights the nether-world; one myth says he visits his wife Tu, who lives with the Great Mother Vari at the bottom of the vast cocoa-nut hollow.

Ra descends through the horizon into Hades at evening, lights the nether-world, and climbs through an eastern horizon hole to light Mangaia; the proverb contrasts day here with night in Avaiki.
read in the book →
Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7404-7500 confidence: medium

Some spirit-land districts are said to contain cannibals; animals, insects, trees, and yams abound in Hades; the arts and visible world are described as copies of what first existed in nether-land and was taught by gods.

The visible world is described as a gross copy of what exists in spirit-land, and earthly arts are said to have first belonged to nether-land and been taught by the gods.
read in the book →
Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7801-7894 confidence: high

Natural-death spirits go to night or darkness and are cooked and eaten by Miru; warrior-spirits go to day or light.

Natural-death spirits go to night or darkness, while warrior-spirits go to day or light.
read in the book →
Myths and Songs from the South Pacific VIII. -HADES; OR, THE DOCTRINE OF SPIRIT- WORLD. / CHAPTER I. / MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS.; lines 811-926 confidence: high

Another account says Avatea/Vatea means noon and describes him as a man with two eyes: one called the sun in the upper world, the other called the moon shining in Avaiki; a contradictory myth treats sun and moon as living beings.

The alternative Vatea account pairs his two eyes with the sun and moon, one visible in the upper world and one in Avaiki.
read in the book →

armenian

Armenian Legends and Poems CHRIST AND ABGARUS / MOSES OF KHORENE / ARAXES CAME DEVOURINGLY / EARTH AND SKY; lines 2711-2782 confidence: high

“And thus they loved, though never side by side, / Though Nature willed they should be parted wide”

Earth and Sky are personified as lovers who remain widely separated but seek contact through night gazing, rising waters, mountains, clouds, kiss, song, embrace, and caress.
read in the book →
Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4351-4460 confidence: high

Armenians are said to recognize Good and Evil Spirit, give predominance to the former, lack a god of evil in the pantheon, and describe epic heroes fighting evil spirits.

The passage explicitly recognizes Good and Evil Spirit, gives predominance to the former, and says Armenian epic heroes fight evil spirits.
read in the book →
Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6150-6275 confidence: medium

The owl seeks the eagle's daughter in marriage, saying the eagle rules the day and the owl rules the night; after the wedding their incompatible sight causes ridicule and unhappiness, and the fable warns against Christian-pagan marriages.

The owl presents itself as ruler of the night and the eagle as ruler of the day; after marriage, incompatible day/night vision makes the union unhappy.
read in the book →
Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6758-6878 confidence: high

Nerses Mokatzi is an ecclesiastic and poet; one surviving poem is The Dispute between Heaven and Earth. The poet says “Heaven and Earth are brothers” and that they disputed which was greater.

The poem states that Heaven and Earth are brothers and stages their dialogue as a contest over which is greater.
read in the book →
Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6758-6878 confidence: high

The closing verse says Heaven bent its head to Earth in adoration and tells the children of Earth to bow to her, because today they walk on her and tomorrow sleep beneath her.

The closing lines state that Heaven bends its head to Earth in adoration and instruct humans to bow to Earth.
read in the book →
Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 7256-7297 confidence: medium

Armenian literature became divided into Russian Armenian and Turkish Armenian branches, each with its own language, style, and tone.

Armenian literature is explicitly described as divided into Russian Armenian and Turkish Armenian branches, each with distinct features.
read in the book →
Armenian Legends and Poems CONCERNING THE ROSE AND THE NIGHTINGALE / THE ARRIVAL OF THE CRUSADERS / LIKE AN OCEAN IS THIS WORLD / THE ROCK; lines 2100-2138 confidence: high

The wavelets address the rock: “O Aged-One,” ask why he is never glad, and say the changing world contrasts with his unchanged “dark face of stone.”

The moving, laughing wavelets are set against the rock, which is said to remain the same while the world changes and is finally gloomy and motionless.
read in the book →
Armenian Legends and Poems FOLK SONG / MY HEART IS TURNED INTO A WAILING CHILD / O NIGHT, BE LONG / BLACK EYES; lines 482-513 confidence: medium

The speaker tells dawn to stand out of sight behind seven mountains, fearing its light will banish the beloved, and wishes to remain in darkness clasping the beloved.

Darkness is desired for continued embrace, while dawn’s light is feared as the force that may banish the beloved.
read in the book →
Armenian Legends and Poems INDEX TO FIRST LINES / AUTHOR. TRANSLATED BY PAGE / PROSE LEGENDS / NOTES; lines 7691-7743 confidence: high

"It is interesting to compare this with a Persian poem by Essedi of Tus called a dispute between Day and Night. In the former the Earth is victorious, in the latter the Day."

The passage identifies a Persian poem as a dispute between Day and Night and contrasts its outcome with another work where Earth is victorious.
read in the book →
Armenian Legends and Poems INDEX TO FIRST LINES / AUTHOR. TRANSLATED BY PAGE / PROSE LEGENDS / NOTES; lines 7691-7743 confidence: medium

"Day. By day the pious fast and pray; / And solemn feasts are held by day."

The quoted speeches oppose Day's piety, feasts, whiteness, and Sun imagery to Night's stars, sable dress, and moon imagery.
read in the book →
Armenian Legends and Poems INDEX TO FIRST LINES / AUTHOR. TRANSLATED BY PAGE / PROSE LEGENDS / NOTES; lines 7691-7743 confidence: medium

"It is interesting to compare this with a Persian poem by Essedi of Tus called a dispute between Day and Night. In the former the Earth is victorious, in the latter the Day."

The note says Earth is victorious in the former work and Day is victorious in the Persian poem.
read in the book →
Armenian Legends and Poems YE MOUNTAIN BLUEBELLS / THE SUN WENT DOWN / BIRTHDAY SONG / MORNING; lines 1205-1249 confidence: high

The speaker tells the addressee to listen with understanding, keep apart from fools, and withstand their flatteries.

The poem contrasts fools and the wise, mapping the fool to destructive fire and the wise to sweet water that makes deserts into gardens.
read in the book →
Armenian Legends and Poems YE MOUNTAIN BLUEBELLS / THE SUN WENT DOWN / BIRTHDAY SONG / MORNING; lines 1205-1249 confidence: medium

The sun rises over the mountain, is called Nature’s great Monarch, and comes from a royal-blue tent.

The sun rises over the mountain, is called a monarch, opposes Gloom and Night, and shelters the world with a golden shield.
read in the book →

nahua maya inca

The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 1995-2103 confidence: medium

Tezcatlipoca is linked with legends of Tollan’s overthrow; Quetzalcoatl is named as his chief adversary on the Toltec side, and the rivalry is said to symbolise conflict between Toltecs and Nahua.

The passage presents Tezcatlipoca and Quetzalcoatl as adversaries in Tollan’s overthrow and explicitly says their rivalry symbolises conflict between Toltecs and Nahua.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2473-2557 confidence: medium

The passage states that serpent and bird are closely associated in American mythology, cites Quetzalcoatl as “Feathered Serpent,” and interprets Huitzilopochtli as combining serpent war power with the hummingbird as harbinger of summer and crop season.

The passage states that serpent and bird conceptions are unified in American mythology, cites Quetzalcoatl as “Feathered Serpent,” and places Huitzilopochtli among such figures through serpent and hummingbird associations.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2654-2749 confidence: medium

The passage reports theories of Quetzalcoatl as an air or wind god connected with cardinal points, the cross, circular temples, the Ehecatl wind day sign, and a dual nature of wind, fire, and light.

Seler and Brinton are cited as giving Quetzalcoatl a dual nature involving wind, fire, light, eastern light, and winds.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2932-3029 confidence: high

A statue was found during drain work in the Plaza Mayor in August 1790, set up in the University court, worshipped and decked with flowers by Indians, and interpreted by antiquaries as a two-god figure named Teoyaominqui or Huitzilopochtli.

The statue has duplicated facial and bodily features at the back, and the passage relates duplicated features to divine names containing ome, two.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3330-3418 confidence: high

Ometecutli and Omeciuatl are described as father and mother of the human species, Lords of Duality or Two Sexes, also Lord and Lady of Our Flesh or Subsistence, and as the sexual essence of the creative deity or of deity in general.

Ometecutli and Omeciuatl are described as father and mother of the human species, Lords of Duality or Two Sexes, and sexual essence of the creative deity.
read in the book →
The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 3420-3515 confidence: high

Metztli or Yohualticitl, Lady of Night, is identified as Mexican moon goddess with two phases: a beneficent protectress of harvests and growth, and a bringer of dampness, cold, miasmic air, ghosts, night shapes, and silence.

Metztli has two phases: one protecting harvests and growth, another bringing dampness, cold, miasma, ghosts, night shapes, and silence.
read in the book →
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 5059-5161 confidence: medium

Seler discovered the sign for night, akbal; Förstemann interpreted beginning and end as two heads, one with akbal for an eye and footsteps below, the other with a sign meaning seventh and end.

The passage explicitly contrasts signs for beginning and end and also contrasts the rattlesnake union sign with a knife sign meaning division or cutting.
read in the book →
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 5260-5365 confidence: high

The passage describes Maya mythology as a dualism between light and darkness: sun, warmth, light, civilisation, and joy oppose death, night, gloom, and fear; darkness is said to have been ascendant, while benign light agencies promised a future return.

The passage explicitly frames Maya mythology as a dualism or conflict between light-associated deities and darkness-associated deities.
read in the book →
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 6316-6363 confidence: medium

The palace is named the Palace of the Living and of the Dead, built for the high-priest of the Zapotecs, and described as a magnificent rectangular house or pantheon.

The building is named the Palace of the Living and of the Dead and is described as having portions above and below the earth.
read in the book →
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: high

Xpiyacoc and Xmucane are described as dual Father-Mother deities in Kiche creation, compared with Ometecutli-Omeciuatl; one is male fructifier, the other's name means "Female Vigour," and they may be hermaphroditic or analogous to Father Sky and Mother Earth.

Xpiyacoc and Xmucane are described as a dual Father-Mother pair, male fructifier and Female Vigour, probably regarded as hermaphroditic.
read in the book →
The Myths of Mexico & Peru CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA / CHAPTER VI: THE CIVILISATION OF OLD PERU; lines 8623-8713 confidence: medium

Chibcha mythology held that the moon was Bochica's wife; Bochica represented the sun, and after the moon tried to destroy men he allowed her to give light only at night.

The moon is Bochica's wife; Bochica represents the sun, and after she tries to destroy men he restricts her to night light.
read in the book →
The Myths of Mexico & Peru LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS; lines 3806-3893 confidence: medium

Ometecutli-Omeciuatl, individually Tonacatecutli and Tonacaciuatl, are Lords of Duality responsible for origins; their garments symbolize light; Tonacatecutli is associated with the male sky principle and Tonacaciuatl with earth.

The paired Lords of Duality are tied to the origin of creation, and the passage describes sky and earth in male-female generative terms.
read in the book →
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 3895-3990 confidence: medium

The Zapotec account names Cozaana as creator of beasts and Huichaana as creator of men and fishes; Huichaana is described as water and goddess of generation.

The passage presents Cozaana and Huichaana as separate creative agencies and discusses Nine-Snake and Nine-Cave as brothers, with a tentative comparison to twin deities Quetzalcoatl and Xolotl.
read in the book →

native american plateau

Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 209 / MYTHS OF THE MODOCS 211 / WAR BETWEEN BEASTS AND BIRDS; lines 10999-11041 confidence: medium

Bat slips among the animals after the first battle. When questioned, he denies being one of the bird people and argues that birds do not have double teeth.

Bat moves between opposed categories, claiming animal membership through double teeth and bird membership through wings.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 135 / MYTHS OF THE MODOCS 137 / MYTHS OF THE MODOCS 139 / MYTHS OF THE MODOCS 141; lines 7349-7451 confidence: medium

Natcaktcokaskit has children every few days, two at a time, until the house is full. The children grow by themselves, begin to quarrel and fight, and Wus leaves saying that thereafter half the people in the world will fight the other half and there will be no peace.

After the household children quarrel and fight, Wus leaves and states that thereafter one half of the world's people will fight the other half and there will be no peace.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 239 / WON AND DUNWA / CHARACTERS / MYTHS OF THE MODOCS 241; lines 12445-12531 confidence: high

Dunwa is described as knowing thoughts rather than spoken words, eating three deer at a time, appearing as a rock with big eyes in daytime, and appearing as a woman at night.

Dunwa is described as a rock in daylight and a woman at night, with additional stone-like forms during pursuit.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 75 / WIND AND THUNDER / CHARACTERS / MYTHS OP THE MODOCS 77; lines 4389-4487 confidence: high

Tskel sees what is happening to Tcfiskai. Mowas Slewis puts his head out; Tskel cuts it off, skins it, and makes a cap. Tskel's obsidian knife is unbreakable and breaks whatever it is thrown at.

Tskel kills Mowas Slewis and Tanias Slewis, and the passage explicitly explains that winter and summer are now less extreme and that the beings' spirits remain as south and north winds.
read in the book →
Myths of the Modocs MYTHS OF THE MODOCS 89 / CHARACTERS / WEST WIND'S WIVES / CHARACTERS; lines 5036-5087 confidence: medium

Mowas is mild, kind, and pleasant; weather is nice when she is at home; Tanias is cross and stormy.

Mowas is mild, kind, and associated with pleasant weather, while Tanias is cross, stormy, jealous, and associated with cold, snow, and ice.
read in the book →
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: high

Black Bear and Chipmunk contend, Bear for darkness and Chipmunk for light; Bear sees Chipmunk as equal in magical power, becomes enraged, attacks, and scratches Chipmunk as Chipmunk escapes into a hole.

Bear's side is darkness, Chipmunk's side is light, and the outcome is linked to day and night rather than eternal darkness.
read in the book →
Traditions of the Thompson River Indians of British Columbia PREFACE. / F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER .; lines 224-334 confidence: medium

“THE SUN AND HIS DAUGHTER” ... “THE HOT AND THE COLD WINDS” ... “THE MOSQUITO AND THE THUNDER”

The contents include paired elemental titles involving hot/cold winds and fire/water.
read in the book →
Traditions of the Thompson River Indians of British Columbia VII. THE SUN AND THE LAD. / VIII. THE MAN WHO TRAVELLED TO THE SUN. / IX. THE SUN AND HIS DAUGHTER. / X. THE HOT AND THE COLD WINDS.; lines 8095-8171 confidence: high

Northern people make cold winds and southern people make south winds; disagreements trouble the country with hot and cold winds; the Indians make peace between the Winds, and South Wind's daughter marries North Wind's son.

North and South are associated with cold and south winds; disagreements trouble the country, and peace is made between the Winds through marriage of South Wind's daughter and North Wind's son.
read in the book →
Traditions of the Thompson River Indians of British Columbia XIII. FIRE AND WATER. / XIV. THE SKUNK AND HIS YOUNGER BROTHERS. / XV. CHIPMUNK AND GRIZZLY BEAR. / XVI. THE DOG AND THE GIRL.; lines 8227-8254 confidence: medium

Grizzly Bear throws dirt on a large fire to extinguish it; Chipmunk adds fuel, and their cries are glossed as light/fire crackling and dark.

Chipmunk tends the fire and cries a light-associated phrase, while Bear tries to extinguish it, cries a dark-associated phrase, and Chipmunk's survival prevents continual darkness.
read in the book →
Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET. / INDEX. / OF, 45); lines 9133-9180 confidence: medium

“Winds, wars of hot and cold, 55.”

The index lists wars of hot and cold winds, indicating opposed hot/cold forces.
read in the book →
Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 5959-6083 confidence: medium

The old chief comes with a strong Chinook Wind while the young chief brings the East Wind; the winds drive the canoes together, canoes break and sink, many men drown, and the fight continues four days.

The old chief brings the Chinook Wind, the young chief brings the East Wind, and the East Wind drives the Chinook Wind during battle.
read in the book →
Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7794-7906 confidence: medium

Ground-Squirrel people carry bundles; when one is opened everything becomes dark, when tied light returns, and they explain that their bundles will make darkness alternate with light below.

Ground-Squirrel people carry bundles that create darkness when opened and explain alternating periods of darkness and light below.
read in the book →
Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7908-8025 confidence: high

The boy enters a bright shining house near a black smoky house, is fed, sees First-Blush-of-Morning, and is protected from black-house people. The passage identifies the place as Sun's house and the hostile people as Death's people.

The passage places Sun's shining house beside a black smoky house inhabited by Death's people who try to seize the boy.
read in the book →

amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XII / CHAPTER XIII / CHAPTER XIV / CHAPTER XV; lines 6349-6434 confidence: medium

The figure is a broken circle of linked men holding staves, rattles, or flutes, with a concentric inner ring of women facing them and keeping complementary but non-identical time; north-of-Japura variants are also noted.

The described figure has linked men in a broken circle and women in a concentric ring facing them with complementary, non-identical timing.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 7032-7117 confidence: medium

The manguare is made from two hard-wood blocks hollowed with heated stones through a slit; the maker varies the shell thickness for different notes; the smaller block is called male and the larger female.

The signal drum consists of two blocks, one smaller male and one larger female, with high notes associated with the male and low notes with the female.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIII / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 7119-7145 confidence: medium

Great signal drums bear designs emphasizing organs associated with the instrument's presumed sex, and the female drum has two pendant breasts inside.

The passage states that great signal drums are assigned a presumed sex and marked with corresponding external and internal sexual characters, including a specifically female drum feature.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 269-280 confidence: medium

“The Good Spirit and the Bad Spirit--Names of deities--Character of Good Spirit--His visit to earth--Question of missionary influence”

The outline explicitly juxtaposes the Good Spirit and the Bad Spirit.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7148-7245 confidence: high

The author reports variation in belief; says people believe in supreme good and bad spirits; describes God as vaguely personal and anthropomorphic, dwelling above the sky or blue dome, the roof of the world, and present in beneficent nature.

The passage explicitly reports belief in supreme good and bad spirits and contrasts benevolent passivity with active malevolence.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7316-7404 confidence: high

Good and Bad Spirits rule lesser spirits like great chiefs. The Good Spirit made beneficial forest things, rivers, and skies; the Bad Spirit is credited with rocks in rivers, poison, liana, and other hurtful things.

The passage opposes a Good Spirit who makes beneficial things and a Bad Spirit who makes or places harmful things, each ruling lesser spirits.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XIV / CHAPTER XV / CHAPTER XVI / CHAPTER XVII; lines 7578-7659 confidence: medium

Tribes south of the Japura are described as venerating the sun and moon; the sun is a sympathetic spirit, the moon his wife sent at night to prevent evil spirits from depopulating the world, and one Boro says stars are souls of chiefs and great men.

The sun is a sympathetic spirit and the moon is his wife, sent into the heavens at night to prevent evil spirits from depopulating the world.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XVII / CHAPTER XVIII / CHAPTER XIX / CHAPTER XX; lines 304-313 confidence: low

"Theft punished by death--Dualism of ethics--Vengeance--Moral sense and custom--Modesty of the women--Jealousy of the men--Hatred of white man"

The passage explicitly lists 'Dualism of ethics' as a chapter topic.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XVII / CHAPTER XVIII / CHAPTER XIX / CHAPTER XX; lines 8329-8425 confidence: medium

Chapter XX heading includes the phrase "Dualism of ethics" among topics such as hospitality, treachery, vengeance, and moral sense and custom.

The chapter heading includes dualism of ethics, and the passage contrasts lack of sympathy toward strangers with extensive intra-tribal hospitality and sharing.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XVII / CHAPTER XVIII / CHAPTER XIX / CHAPTER XX; lines 8521-8609 confidence: high

Land is free, personal belongings are few and buried with the owner, inheritance is absent, possession is strict, intra-tribal theft may be punished by death, and theft from strangers is not barred; a Witoto woman and stolen scissors are given as an anecdote.

The passage explicitly says there is a dualism of ethics, with one law for the tribe and another for non-members, and illustrates this through theft and vengeance rules.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes ESSENTIAL MEASUREMENTS / APPENDIX V / APPENDIX VI / NAMES OF DEITIES; lines 9667-9756 confidence: high

The author notes claims that Upper Amazon forest Indians lack words for a Supreme Being, then says it is worthwhile to list words for “a superior, non-human being, good or bad.”

The passage explicitly divides the listed superior non-human beings into Good Spirit and Bad Spirit categories.
read in the book →
The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes WATERTON, CHARLES. / WESTERMARCK, EDWARD. / WOODROFFE, JOSEPH F. / INDEX; lines 13008-13250 confidence: medium

Spirits are indexed as evil, Good, appearing to man, associated with a land of spirits, returning, and transmigratory.

The spirits entry separately lists evil spirits and Good spirits.
read in the book →

biblical

The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1323-1458 confidence: medium

The wicked who deny God are scourged by strange waters, hail, rain, and fire; fire has force in water, is mitigated or intensified according to purpose, and the world fights for the just; the note connects this to Exodus 9.

Water, hail, rain, and fire punish the wicked, and fire is said to burn with unusual force in water while the world fights for the just.
read in the book →
The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 569-720 confidence: medium

The speaker prefers Wisdom over kingdoms, thrones, riches, precious stones, gold, silver, health, beauty, and light; all good things come with her, and she is called an infinite treasure.

Wisdom is compared with light, sun, and stars, and the passage states that evil cannot overcome Wisdom after night comes.
read in the book →
The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 1450-1619 confidence: high

God sets water and fire before man and also life and death, good and evil; what man chooses is given him; God's eyes see those who fear him and all human work, and he gives no license to sin.

The passage sets water and fire, life and death, and good and evil before man and says the chosen option will be given him.
read in the book →
The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 268-432 confidence: high

Woes are pronounced on the double-hearted, wicked lips, evil hands, sinners going two ways, the fainthearted, and those who forsake right ways for crooked ways; the Lord is said to begin to examine.

The text contrasts right ways with crooked ways and repeatedly speaks of double or two-way hearts and sinners going two ways.
read in the book →
The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 3299-3465 confidence: high

Good is set against evil, life against death, and the sinner against the just man; the works of the Most High are described as two and two, one against another.

The text explicitly sets good against evil, life against death, and the sinner against the just man, described as two and two, one against another.
read in the book →
The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 3804-3967 confidence: high

A wicked word changes the heart; good and evil, life and death arise, and the tongue rules them; sophistical speech lacks wisdom.

A wicked word changes the heart, and the tongue is said to rule the paired outcomes good and evil, life and death.
read in the book →
The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 3969-4132 confidence: high

Water, fire, iron, salt, milk, bread, honey, grapes, oil, and clothing are listed as necessities; they are good for the holy but turn to evil for sinners and the ungodly.

The passage states that good things were created for the good and good and evil things for the wicked, and that life necessities are good for the holy but turned into evil for sinners and the ungodly.
read in the book →
The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4303-4459 confidence: medium

The Lord’s works are desirable; human knowledge is “but as a spark”; all things live, remain, obey him, and “are double, one against another.”

The passage states that all things are double, one against another, and that the Lord has made nothing defective.
read in the book →
The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 335-461 confidence: medium

A woe condemns those who "call evil good, and good evil" and those "wise in their own eyes."

A woe condemns calling evil good and good evil, putting darkness for light and light for darkness, and bitter for sweet and sweet for bitter; the next woe condemns those wise in their own eyes.
read in the book →
The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3519-3642 confidence: medium

The LORD, redeemer and former from the womb, says he makes all things, stretches out the heavens alone, spreads the earth by himself, frustrates liars and diviners, confirms servants and messengers, declares Jerusalem and Judah rebuilt, and commands the deep and rivers to dry.

The LORD claims to make all things, stretch the heavens, spread the earth, create man, and form or create paired conditions such as light and darkness and peace and evil.
read in the book →
The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 1392-1511 confidence: medium

Arms of a flood and the prince of the covenant are broken before the vile person; after a league, he works deceitfully and becomes strong with a small people.

The hostile ruler works deceitfully after a league, and two kings speak lies at one table with hearts set to mischief.
read in the book →
The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 950-1068 confidence: medium

Another beast comes from the earth with two horns like a lamb and dragon-like speech; it exercises the first beast's power and causes worship of the first beast whose deadly wound was healed.

The earth beast combines lamb-like horns with dragon-like speech and then acts as a deceiver and enforcer.
read in the book →

fjort

Notes on the Folklore of the Fjort (French Congo) ABOUT NZAMBI. 127 / NZAMBI'S DAUGHTER AND HER SLAVE. / NKISSISM. 131 / NKISSISM.; lines 6045-6119 confidence: medium

"fire burnt him; water drowned him"; pain, hunger, sickness, and death are also listed and ascribed to Nkissi.

The same Nkissi is connected with painful or deadly experiences and with herbs that can both poison and cure.
read in the book →
Notes on the Folklore of the Fjort (French Congo) AND CHIMPUKELA 94 / XXV. THE FETISH OF CHILUNGA 96 / XXVI. THE LEOPARD AND THE CROCODILE ... ... ... 98 / XXVII. WHY SOME MEN ARE WHITE AND OTHERS BLACK 101; lines 376-397 confidence: low

"THE FIGHT BETWEEN THE TWO FETISHES, LIFUMA AND CHIMPUKELA"

The title names a fight between two fetishes, Lifuma and Chimpukela.
read in the book →
Notes on the Folklore of the Fjort (French Congo) AND CHIMPUKELA 94 / XXV. THE FETISH OF CHILUNGA 96 / XXVI. THE LEOPARD AND THE CROCODILE ... ... ... 98 / XXVII. WHY SOME MEN ARE WHITE AND OTHERS BLACK 101; lines 376-397 confidence: medium

"WHY SOME MEN ARE WHITE AND OTHERS BLACK"

The title asks why some men are white and others black, presenting a contrastive origin or explanation title.
read in the book →
Notes on the Folklore of the Fjort (French Congo) FJORT SONGS. / PJORT SONGS. 151 / THE SONG OF LIFE. / FJORT SONGS. 153; lines 6880-6995 confidence: high

Lines describe refusal to hear words, Truth and Falsehood present at palavers, openly telling hidden palaver, frowning thought about palaver, and the laugher hearing good words.

Ngoma and Mavungu are glossed as Truth and Falsehood, present at all palavers, and other lines concern hidden speech and open telling.
read in the book →
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

The brothers quarrel over the followers: Mavungu claims them as elder, Luemba claims them because he gave them life, and Mavungu kills Luemba while Luemba's horse stays by the body.

After the revival, Mavungu and Luemba dispute ownership of the followers, leading to one brother killing the other and then being killed in turn.
read in the book →
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: high

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.

Ntangu the sun and Ngonde the moon are described as two brothers who race; Ngonde catches Ntangu, but Ntangu never catches Ngonde.
read in the book →
Notes on the Folklore of the Fjort (French Congo) THE FETISH OF CHILUNGA. / THE FETISH OF CHILUNGA. 97 / THE LEOPARD AND THE CKOCODILE. 99 / XXVII.; lines 5064-5143 confidence: high

The other two men touch and taste the black water, hesitate, return despite their companions' urging, and cross the clear river.

The first narrative explicitly ends by explaining why some people are white and some black, after two pairs cross different rivers and receive contrasting bodily colors.
read in the book →
Notes on the Folklore of the Fjort (French Congo) THE FETISH OF CHILUNGA. / THE FETISH OF CHILUNGA. 97 / THE LEOPARD AND THE CKOCODILE. 99 / XXVII.; lines 5064-5143 confidence: medium

In the beginning four men walk through a wood and come to two rivers, one clear and pure, the other black, foul, and horrible to taste.

The travelers choose between a clear pleasant river and a black foul river; the choice divides the group and produces opposed outcomes.
read in the book →
Notes on the Folklore of the Fjort (French Congo) THE FETISH OF CHILUNGA. / THE FETISH OF CHILUNGA. 97 / THE LEOPARD AND THE CKOCODILE. 99 / XXVII.; lines 5064-5143 confidence: high

The white men find a large house with white wives, the black men find huts with black women, and the narrative states that this is why some people are white and some black.

After the color transformation, the two parties travel separately and marry women of corresponding color in different dwellings.
read in the book →
Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. 3 / THE FOLKLORE OF THE FJORT. 5 / THE FOLKLORE OF THE FJORT. 7 / THE FOLKLORE OF THE FJORT. 9; lines 1862-1936 confidence: medium

The leopard is the royal animal and figure of royal motherhood and earth, contrasted with the crab as figure of the sea; Kongo is named as the Fjort's Adam, first king, and father of KaCongo, Loango, and Ngoio.

The leopard is identified with royal motherhood and earth, while the crab is identified with the sea, in a passage about royal descent.
read in the book →
Notes on the Folklore of the Fjort (French Congo) THE LEOPARD AND THE CKOCODILE. 99 / XXVII. / XXIX. / NZAMBI MPUNGU'S AMBASSADOR.; lines 5146-5194 confidence: medium

The crocodile is surprised and troubled by being called brother, withdraws, is deterred again, and asks how he can be her brother when she lives on land and he in water.

The crocodile questions how he can be the hen's brother because she lives on land while he lives in water.
read in the book →
Notes on the Folklore of the Fjort (French Congo) VI INTRODUCTION. / INTRODUCTION. IX / X INTRODUCTION. / INTRODUCTION. XI; lines 882-928 confidence: medium

The Portuguese found a prosperous Congo state: an immense territory ruled by vassal lords under one temporal king, distinct from a fetish king type.

The Congo king is described as a temporal king clearly distinct from a fetish king type.
read in the book →

hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk CHARMS AND POTIONS 169 / CHARMS AND POTIONS 171 / POTTERY / FORMS OF ADDRESS 175; lines 8463-8543 confidence: medium

The general kirari of wife and husband describes woman as deceptive and able to destroy dignity, yet says without women there is no household and with too many the household is ruined.

The wife-and-husband kirari says women are necessary for a household but can also destroy dignity or ruin the household if too numerous.
read in the book →
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.

Both narrative portions use two-wife rivalry or opposition: one wife acts against warning in the forest tale; in the Dodo tale one wife releases the dogs while the other advises against it.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAUSA SUPERSTITIONS / THE FRIENDLY LION / THE FRIENDLY LION 201 / THE BOY, THE GIRL, AND DODO 203; lines 9603-9683 confidence: high

The next tale begins with the King of Falsehood and the King of Truth traveling together, arranging responsibility for food, and reaching a city mourning the death of the King's mother.

The next tale introduces the King of Falsehood and the King of Truth as paired travelers with alternating food obligations.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk INFANTICIDE 93 / RELATION OF PARENT AND CHILD 95 / ORGANIZATION / DESCENT 99; lines 5377-5454 confidence: low

Some tales mention Kings of Lies, Truth, Good, and Evil; the passage says wisdom and credit are often measured by purse length, and a rich man’s lie may be believed while a pauper’s truth may be mocked. A saying affirms whatever the King says.

Some tales mention Kings of Lies, Truth, Good, and Evil.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk INHERITANCE 107 / HAUSA SUPERSTITIONS / CHAPTER VI. / GODS AND SPIRITS 111; lines 5863-5954 confidence: high

Gajjimare is god of rain and storms, snake-shaped, double-gendered with red male and blue female parts, lives in storm-clouds, comes out at night, inhabits wells and watering-places, and is linked to keeping a pot full in every house.

Gajjimare is explicitly described as double-gendered, with a red male part and a blue female part.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk NOTES ON TRIBAL MARKS 529 / NOTES ON BORI / NOTES ON BORI / NOTES ON BORI; lines 23288-23370 confidence: high

Dogna is described as a double spirit, wife of Malam Alkaji, and acted by both sexes.

Dogna is called a double spirit, with an indoor white-cloth form and an outside black-cloth form enacted differently.
read in the book →
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: low

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 tale introduces two wives, one well off and the other poor, before the poor wife begins her forest journey.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE BOY, THE GIRL, AND DODO 203 / FALSEHOOD AND TRUTH 205 / VIRTUE PAYS BETTER THAN GREED. / VIRTUE AND GREED 207; lines 9769-9857 confidence: medium

The city king makes the King of Good Deputy-Ruler over half the city; afterward, the King of Good takes and kills the King of Evil.

The King of Good is rewarded with deputy rule after healing, while the King of Evil is killed; the Borlawa variant also has a Bad Man killed after seeking magic leaves.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE FRIENDLY LION 201 / THE BOY, THE GIRL, AND DODO 203 / FALSEHOOD AND TRUTH 205 / VIRTUE PAYS BETTER THAN GREED.; lines 9747-9766 confidence: high

The King of Good and the King of Evil begin a journey; the King of Evil proposes that they eat the King of Good's food first and afterward eat his own.

The passage pairs figures explicitly named the King of Good and the King of Evil and sends them on a shared journey.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE FRIENDLY LION / THE FRIENDLY LION 201 / THE BOY, THE GIRL, AND DODO 203 / FALSEHOOD AND TRUTH 205; lines 9686-9745 confidence: high

"Certainly falsehood is more profitable than truth in this world."

The main passage states that falsehood is more profitable than truth, and the variant shows Truth abused while Falsehood receives plenty.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE FRIENDLY LION / THE FRIENDLY LION 201 / THE BOY, THE GIRL, AND DODO 203 / FALSEHOOD AND TRUTH 205; lines 9686-9745 confidence: medium

A variant has a dead man leaving Falsehood as a son and Truth as a daughter; they hide corn and beg, Truth tells the facts and is abused, while Falsehood claims they are starving orphans and receives plenty.

The variant names Falsehood as a son and Truth as a daughter left by a dead man, contrasting their outcomes when begging.
read in the book →
Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE MAN AND HIS WIVES, AND DODO ... / THE WIFE WHO WOULD NOT WORK / ALONE / THE THOUGHTFUL AND THE THOUGHTLESS; lines 552-612 confidence: low

"THE THOUGHTFUL AND THE THOUGHTLESS"

The title "The Thoughtful and the Thoughtless" explicitly contrasts two character qualities.
read in the book →

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: high

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 passage repeatedly describes a person as consisting of a visible body and a smaller or subtler body-like soul.
read in the book →
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 passage explicitly describes a person as two in one, with a visible body and an invisible little body, and reports similar beliefs in a little body or model-like soul.
read in the book →
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 4104-4157 confidence: medium

Frazer says the divine king or god-man is a source of danger as well as blessing, must be guarded and guarded against, and has spiritual force like a fire that blesses under restraint but burns and destroys when improperly touched.

Frazer states that the divine person is both dangerous and beneficial and compares divinity to fire that blesses when restrained but destroys when improperly touched.
read in the book →
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 6801-6874 confidence: low

Diodorus says Egyptians supposed there were "two gods, eternal and primeval, the sun and the moon," and "named the sun Osiris and the moon Isis."

Diodorus's quoted account presents two eternal and primeval gods, the sun and moon, named Osiris and Isis.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 12228-12382 confidence: medium

Photius is said to speak of Demeter's ascent from the lower world; Clement is said to speak of Demeter and Proserpine engulfed in the chasm; Frazer emphasizes their original equivalence.

Frazer states that the original equivalence of Demeter and Proserpine must be borne in mind.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13729-13864 confidence: high

Among the Chukmas, a priest’s body is taken to cremation on a car. People divided into two sides pull attached ropes; one side represents good spirits and the other evil powers, with victory arranged for the former.

The Chukma funeral rite stages two opposing sides, one representing good spirits and one evil powers, with the good side made victorious.
read in the book →
The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 13729-13864 confidence: high

Among the Chukmas, a priest's body is conveyed to cremation on a car; ropes are attached, two equal groups pull in opposite directions, one side represents good spirits and the other evil powers, and the good side is arranged to win.

The Chukma funeral contest explicitly divides participants into sides representing good spirits and powers of evil, with victory arranged for the good side.
read in the book →
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 1279-1324 confidence: high

At Hierapolis pigs were neither sacrificed nor eaten; touching a pig caused uncleanness for the day; people differed on whether pigs were unclean or sacred, which the passage identifies with taboo.

The pig is described as both sacred and unclean, with the author framing this ambiguity as taboo where sanctity and uncleanness are not differentiated.
read in the book →
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 1422-1506 confidence: medium

The author argues that an animal sacrificed solemnly once a year is generally divine and that an animal sacrificed as a god's enemy may originally have been the god; he applies this to the pig sacrificed to Osiris.

The pig is argued to have been originally Osiris or the corn-spirit but later treated as Typhon or Osiris's enemy; red-haired men and red oxen are presented as similar cases.
read in the book →
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 1422-1506 confidence: medium

The passage says a being regarded with mixed feelings may become a god or devil; in Egypt the pig came to be viewed as an embodiment of Set or Typhon, enemy of Osiris.

The passage argues that the pig was originally Osiris or the corn-spirit but later reinterpreted as Typhon or Osiris’s enemy.
read in the book →
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 446-522 confidence: high

At Oberinntal the last thresher is called Goat; at Tettnang final-stroke threshers are named He-goat and She-goat, which the passage says implies male and female corn-spirits.

The He-goat and She-goat names for final threshing strokes are explicitly said to imply male and female corn-spirits.
read in the book →

andamanese

On the Aboriginal Inhabitants of the Andaman Islands PLATE III. / ANDAMANESE CHIEF, WITH BOW AND ANDAMANESE MAN AND WOMAN, SHOWING / ARROWS. PROFILES. / BARREN ISLAND VOLCANO (HEIGHT, I.OI5 FEET); lines 3317-3427 confidence: medium

The passage says all known tribes possess terms for coastman, fisherman, creek man, and jungle-man; the first two are shore-associated and the latter two inland, depending on spontaneous jungle products.

The passage explicitly distinguishes shore-associated coastmen and fishermen from inland creek men and jungle-men, and later calls them two distinct sections.
read in the book →
On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6697-6814 confidence: medium

Pu'luga- is described as fiery in appearance but invisible, unborn, immortal, creator except for evil powers, omniscient by day, angered by sins, pitiful to suffering people, and judge assigning each soul its sentence after death.

Pu'luga- created all except the powers of evil and is said to have no authority over the self-created, immemorial evil spirits.
read in the book →
On the Aboriginal Inhabitants of the Andaman Islands VIII. / PLATE VI. / GREAT ANDAMAN TYPES AT PORT BLAIR HOME. / PLATE VII.; lines 6941-7061 confidence: high

Reflections are regarded as souls; the soul is red and source of evil, the spirit black and source of good. At resurrection they reunite on the new earth after punishments reform wicked souls in .jereg-ldr-mu'gu-.

The soul and spirit have different colors and moral sources, and are said to reunite at resurrection to live permanently on the new earth.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5521-5617 confidence: high

Weather and seasons are under two beings, Biliku/Bilik/Puluga and Tarai/Teriya/Daria; Biliku lives in the north-east and is linked with the north-east monsoon, while Tarai lives in the south-west and is linked with the south-west monsoon, as reflected in wind names listed by language.

Two named beings control weather and seasons; one lives in the north-east and is linked with the north-east monsoon, while the other lives in the south-west and is linked with the south-west monsoon.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5619-5729 confidence: high

The passage states there is absolute unanimity that Biliku/Puluga is connected with the north-east, Tarai/Deria with the south-west, and both with winds from those opposite compass points.

Biliku/Puluga is associated with the north-east, Tarai/Deria with the south-west, and the passage emphasizes these as opposite compass points linked to winds.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 5731-5833 confidence: medium

Biliku and Tarai send winds; Tarai sends the south-west wind and rain, Biliku sends other winds; an Akar-Bale account says Puluga and Daria quarrelled and now alternately send winds.

Puluga and Daria are paired beings who quarrel over importance and then alternately send their winds; Biliku and Tarai are also described as sending different winds.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6135-6223 confidence: medium

The passage identifies Lau or Čauga and J̌urua as spirits inhabiting forest and sea respectively and associated with the ghosts of dead men and women.

The passage divides supernatural beings into spirits associated with ghosts of the dead and beings associated with natural phenomena, while noting points of contact between the groups.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6504-6596 confidence: medium

Reflections, not shadows, are called souls; soul is red, spirit black, both invisible and person-shaped; evil comes from soul and good from spirit; at resurrection they reunite on the new earth after punishments reform the wicked.

Reflections are reported as souls, and Radcliffe-Brown explains ot-yolo as a living person's double or soul while distinguishing it from čauga.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER IV / MYTHS AND LEGENDS / CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL; lines 9641-9727 confidence: high

The author explains the sea-protective specialization of Anadendron and Gnetum through an opposition between forest things and sea things, and between jungle-dwellers and coast-dwellers.

The passage explicitly describes a contrast or opposition between forest things and sea things, and between jungle-dwellers and coast-dwellers.
read in the book →
The Andaman Islanders: A Study in Social Anthropology CHAPTER V / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: CEREMONIAL / CHAPTER VI / THE INTERPRETATION OF ANDAMANESE CUSTOMS AND BELIEFS: MYTHS AND LEGENDS; lines 10984-11077 confidence: medium

The author says Andaman legends show evil results following evil actions: night results from an ancestor's anger or misbehaviour, while the ancestors' harmonious singing and dancing brings day back.

Across the compared versions, night arises from misbehaviour, anger, breaking a rule, or disobedience to a ritual prohibition; the passage repeatedly frames this as the origin of night or darkness.
read in the book →

african akan

Ashanti CO 03 / CO CO TJ / THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM; lines 5295-5373 confidence: high

Ntoro and bogya or abusua are described as two great elements; blood is transmitted by the female, while ntoro is transmitted by the male.

The passage states that ntoro and bogya or abusua are two great elements in every man and woman, with different lines of transmission.
read in the book →
Ashanti CO CO TJ / THE ASHANTI CLASSIFICATORY SYSTEM / THE ASHANTI CLASSIFICATORY SYSTEM / NTORO EXOGAMOUS DIVISIONS ON A PATRILINEAL BASIS; lines 5376-5666 confidence: medium

“Very long ago one man and one woman came down from the sky and one man and one woman came up from the earth.”

The account begins with one man and one woman descending from the sky and one man and one woman ascending from the earth.
read in the book →
Ashanti JO JO / CO 03 / CO CO TJ / THE ASHANTI CLASSIFICATORY SYSTEM; lines 4857-4998 confidence: high

The passage states that the man's ntoro mingles with the woman's mogya to form the child; mogya/blood is from the mother, ntoro/spirit from the father.

The child is described as formed from two distinct inherited elements: paternal ntoro and maternal mogya.
read in the book →
Ashanti JO JO / CO 03 / CO CO TJ / THE ASHANTI CLASSIFICATORY SYSTEM; lines 4857-4998 confidence: high

Abusua passes down the female line; ntoro passes down the male line and is lost for transmission when it enters the female line.

The passage contrasts ntoro, inherited through men, with abusua/mogya, inherited through women, and uses both to organize marriage rules.
read in the book →
Ashanti MATRILINEAL DESCENT IN ASHANTI / MATRILINEAL DESCENT IN ASHANTI / MATRILINEAL DESCENT IN ASHANTI / MATRILINEAL DESCENT IN ASHANTI; lines 7341-7386 confidence: medium

At Bekwai, oath fees were divided into parts allocated to the male stool and the woman’s stool.

The oath-fee division assigns portions to the male stool and woman’s stool, and the passage distinguishes male and female stool institutions while noting a special regency exception.
read in the book →
Ashanti PREFACE / PREFACE / PREFACE / PREFACE; lines 406-452 confidence: medium

The Ashanti are described as at "the parting of the ways": one path leads to unrest and decay of institutions, while the other leads to surer ground and landmarks.

The passage explicitly describes the Ashanti as at a parting of the ways, with one path leading to unrest and institutional decay and another to surer ground and landmarks.
read in the book →
Ashanti THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / RELIGION: THE AFAHYE CEREMONY; lines 13836-13962 confidence: medium

The Ashanti regard Sky and Earth as their two great Deities; the Sky God is ’Nyame, and the Earth Deity has no temple or object reared to her, though her power is universally acknowledged. The passage adds that a well-known myth says some of the aristocracy sprang from the Earth.

The Ashanti are said to regard Sky and Earth as their two great Deities.
read in the book →
Ashanti THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / RELIGION: THE AFAHYE CEREMONY; lines 16258-16311 confidence: medium

The drum language is transcribed with M for the male drum, F for the female drum, paired beat combinations, hyphenated syllables, and separate lines for holophrases.

The transcription system distinguishes male and female drums and uses their paired beats to represent drum-language syllables and holophrases.
read in the book →
Ashanti WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO / WITH A BRIEF NOTE ON KUDUO; lines 19991-20095 confidence: medium

No. 5 represents two crocodiles with two heads and two tails but only one belly between them; the associated funtum frefu, denkyem frefu proverb begins in the excerpt.

The funtum frefu, denkyem frefu design shows two crocodiles with two heads and two tails but one shared belly.
read in the book →

inuit

Eskimo Folk-Tales CONTENTS / ILLUSTRATIONS / ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD; lines 404-439 confidence: medium

The two men are newly married and childless, make musk-ox horn cups from the same beast's head, separate onto different routes, travel with sledges, and choose summer lands.

The passage emphasizes two men, paired cups from the same animal head, travel away from each other by different ways, and later reunion.
read in the book →
Eskimo Folk-Tales ILLUSTRATIONS / ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO; lines 442-586 confidence: medium

Two old women speak: one prefers no day if there is no death; the other says, "No; let us have both light and death." Then light and death come.

Two old women contrast no day/no death with light/death; the wish for both light and death is fulfilled.
read in the book →
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 passage describes separation and hostility between coast people and inland tribes, names the North-West Indians as an intermediate link, and describes advanced bands settling on the shore, catching seals and whales, covering boats with skins, and developing seal-hunting inventions.

The passage repeatedly contrasts coast people and inlanders, including separation, hostility, procurement expeditions, intermarriage or residence, and war persuasion.
read in the book →
Tales and Traditions of the Eskimo H. R. / CONTENTS. / THE ESKIMO. / CONTENTS.; lines 297-489 confidence: medium

“The Sun and the Moon”; “The Moon — Kanak.”

The contents include “The Sun and the Moon” and “The Moon — Kanak.”
read in the book →
Tales and Traditions of the Eskimo SOCIAL ORDER, CUSTOMS, AND LAWS. / SOCIAL ORDER, CUSTOMS, AND LAWS. / RELIGION. / RELIGION.; lines 2163-2237 confidence: high

Earth and sea rest on pillars and cover an underworld accessible from sea and mountain clefts; an upper world lies above; the solid blue sky vaults like an outer shell and may revolve around a high northern mountain; the upper world contains mountains, valleys, and lakes.

Earth, underworld, upper world, and solid sky are distinguished, and dead souls travel to either upper or lower afterlife regions.
read in the book →
Tales and Traditions of the Eskimo SOCIAL ORDER, CUSTOMS, AND LAWS. / SOCIAL ORDER, CUSTOMS, AND LAWS. / RELIGION. / RELIGION.; lines 2163-2237 confidence: high

After death souls go to the upper or under world; the underworld is preferred as warm and rich in food, with the happy dead called arsissut; upper-world dead suffer cold and famine and are arssartut, ball-players with a walrus head whose play causes the aurora borealis.

The underworld is warm, food-rich, and inhabited by happy dead, while the upper-world dead suffer cold and famine.
read in the book →
Tales and Traditions of the Eskimo THE DOG. / A LAMENTABLE STORY. / UVIKIAK. / THE SUN AND THE MOON.; lines 9369-9434 confidence: high

The brother speaks indecently and courts her more; while they race about the room, he lights bad moss, she lights good moss, he runs out, she follows, and they are lifted up and soar high in the air.

The brother lights bad moss and the woman lights good moss; after they are lifted into the air, his light is extinguished while hers remains burning.
read in the book →
Tales and Traditions of the Eskimo THE OLD SOUTHLANDER. / NAUJARSUAK AND KUICAJAK. / THE STRONG MAN ON THE ISLAND / NIAKUNGUAK.; lines 14050-14118 confidence: high

Ataitsiak sees the sick man's aunt, described as her soul or ghost and as a witch, approaching to touch him, and later says the woman is doing the mischief.

The aunt appears as her soul or ghost, is struck in the foot during the confrontation, and her body is then found with a bleeding foot.
read in the book →
The Central Eskimo FEASTS, RELIGIOUS AND SECULAR. / CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH. / TALES AND TRADITIONS. / ITITAUJANG.; lines 8583-8686 confidence: medium

The wife says, “My food is not from the sea; my food is from the land; I will not eat the meat of a whale; I will not help.”

The goose wife refuses whale food and says her food is from the land, while Ititaujang and the Inuit are engaged in sea-whale butchering.
read in the book →

japanese

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 3899-4008 confidence: high

The passage introduces Hohodemi as ruler of Japan, fourth Mikoto in descent from Amaterasu the Sun Goddess, and famed as the Happy Hunter of the Mountains.

The two brothers are distinguished by elder-younger relationship and by contrasting specialties: mountain hunting and sea fishing.
read in the book →
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 3899-4008 confidence: high

Hohodemi governs Japan, is fourth Mikoto in descent from Amaterasu, and is described as handsome, strong, brave, and the greatest hunter, called the Happy Hunter of the Mountains.

The passage sets up two brothers with contrasted spheres: mountains and hunting for the younger brother, sea and fishing for the elder brother.
read in the book →
Japanese Fairy Tales THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH / THE OGRE OF RASHOMON / HOW AN OLD MAN LOST HIS WEN; lines 7245-7362 confidence: medium

Jokwa has two young warriors, Hako and Eiko. Hako is first chosen as general, Eiko challenges him and seizes the badge of commandership, and Jokwa appoints Hako to the left wing and Eiko to the right wing.

Hako and Eiko begin as rivals over command but are appointed to left and right wings and later attack Kokai from opposite sides.
read in the book →
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 7364-7483 confidence: high

Shikuyu lives at the South Pole because he burns everything elsewhere; he is a thirty-foot giant, master of fire as Kokai is master of water, and Eiko is sent to ask his aid.

Shikuyu is explicitly master of fire while Kokai is master of water; Kokai tries to extinguish Shikuyu with floods, and Shikuyu counters the flood through prepared ashes.
read in the book →
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 7364-7483 confidence: high

Shikuyu lives at the South Pole because he burns everything except ice and snow; he is a thirty-foot giant and master of all fire, just as Kokai is master of water.

The passage contrasts Shikuyu as master of fire with Kokai as master of water, and the conflict turns on fire-associated countermeasures against magically raised floods.
read in the book →
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

Within islander memory no one has died and sickness is unknown; priests from India and China told of Paradise, a blissful land whose gates can be reached only by dying.

The country has no death or sickness, but its inhabitants consider death desirable, eat poisons as food, and find that poisons improve rather than harm them.
read in the book →
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: medium

Unlike Sentaro, the islanders long for death as desirable because they are tired of long life and desire the happy land called Paradise.

Sentaro values escape from death, while the deathless islanders value death and consume poisons as desirable goods.
read in the book →
Kwaidan: Stories and Studies of Strange Things HI-MAWARI / INSECT STUDIES / BUTTERFLIES / MOSQUITOES; lines 3445-3528 confidence: medium

The speaker argues that in ant society the individual has value only in relation to society, and that ant ethics realize a state where egoism and altruism merge and individual welfare is postponed to community welfare.

The passage describes egoism and altruism as conciliated so that one merges into the other within ant society.
read in the book →
Kwaidan: Stories and Studies of Strange Things HI-MAWARI / INSECT STUDIES / BUTTERFLIES / MOSQUITOES; lines 3710-3807 confidence: medium

Spencer predicts that regard for others may overgrow direct egoistic pleasure and that “egoism and altruism are so conciliated that the one merges in the other.”

Spencer’s quoted statement says egoism and altruism may be conciliated until one merges in the other.
read in the book →

native american southeast

Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12309-12417 confidence: medium

The great Thunder and two Thunder boys live west above the sky vault with lightning and rainbow as dress; priests call Thunder the Red Man; lower Thunders live in cliffs, mountains, and under waterfalls, travel on invisible bridges, and are mischievous; pointing at the rainbow causes finger swelling.

The passage contrasts the great Thunders above the sky, who are kind and helpful, with lower Thunders who plot mischief.
read in the book →
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

Government distribution of farming tools, spinning wheels, and looms is said to have produced significant differences between northern and southern Cherokee.

The passage contrasts northern Cherokee associated with farming, stock raising, and citizenship with southern Cherokee associated with hunting and resistance to innovation, and records a proposed line through the nation.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 20624-20716 confidence: high

The tribes and clans march separately, clan members wear differently colored feathers on their ears, and two standards are carried: a white civil standard controlled by priests and a red war/alarm standard controlled by war priests; the white standard is set before the ark or palladium when resting.

A white standard belongs to priests for civil use, while a red standard belongs to war priests for war and alarm.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21380-21463 confidence: high

A Payne manuscript summary says Cherokee anciently believed beneficent beings came from an upper world to create the world, first man and woman, Sun, and Moon, returned above, and left Sun and Moon as deputies and prayer recipients.

Sun and Moon are left as deputies, addressed as creator in prayer, variably gendered, and identified as sister and brother.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21466-21551 confidence: medium

Khasia account: male moon falls in love with wife's mother, who throws ashes in his face, while the sun is female. Amazon account: moon is a maiden who loves her brother, visits at night, and is betrayed by his blackened hand on her face.

The passage states that Sun and Moon are often sister and brother and notes gendered forms in Khasia, Greenland, and general mythological comparison.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22343-22426 confidence: high

The Cherokee ball-game story of birds and animals is well known from several informants; Creek and Seminole stories also tell of bird-versus-fourfooted-animal ball games, including one where the bat is rejected by both sides, accepted by fourfooted animals because it has teeth, and helps them win.

The passage describes stories of ball games with birds opposed to fourfooted animals.
read in the book →
Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23542-23634 confidence: medium

A British Columbia myth describes cold-wind people of the north and hot-wind people of the south at war; intermediary Indians arrange peace by marriage, and the south sends a daughter to marry the son of the north.

The British Columbia myth summarizes war between northern cold-wind and southern hot-wind peoples, resolved by marriage between the southern daughter and northern son.
read in the book →
Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 13675-13770 confidence: medium

In “The Ball Game of the Birds and Animals,” animals challenge birds to a ballplay; both sides gather, animals on a grassy bottom near the river and birds in treetops by the ridge.

Animals challenge birds to a ballplay, and the two sides assemble in distinct places with their own captains and champions.
read in the book →
Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15469-15578 confidence: medium

The North travels, loves the daughter of the South, faces parental objections that he brings cold, marries her, and takes her to his ice-house country.

A personified North marries a woman from the South; his cold threatens her people, while her warmth melts his people's ice houses.
read in the book →

sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter II / Chapter III / Chapter IV / Chapter V; lines 6910-7106 confidence: medium

Guru Nanak and Mardana arrive at a grain-dealer's house during a birth celebration with red powder and blessings; after Mardana reports it, the Guru says the child is a creditor who will stay one night and depart in the morning, then orders the rebeck played.

The passage contrasts the birth celebration, blessings, and red powder with the next morning's weeping and wailing after the child's death.
read in the book →
The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter V / Chapter VI / SIKK. 1 / Chapter VII; lines 7989-8212 confidence: medium

In Suchajji the Guru says the Lord is his treasure and Spouse; the Lord may give throne or mendicancy, make rivers flow over dry land and the lotus bloom in the heavens, cause a person to cross or drown in the terrible ocean, and is the object of hunger and thirst for sight.

The Suchajji hymn says the Lord may bestow throne or mendicancy, cause rivers over dry land and a lotus in the heavens, enable crossing or cause drowning, and terrify the speaker with transmigration.
read in the book →
The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XI / SIKH. / Chapter XII / Chapter XIII; lines 11726-11903 confidence: medium

The king asks whether the Guru is a Jogi, Brahman, shopkeeper, Hindu, or Muhammadan; the Guru replies with verses about the Name, divine knowledge, One God, One Light, the Word, and the problem of two ways.

The king asks whether the Guru belongs to several categories, including Jogi, Brahman, shopkeeper, Hindu, Muhammadan, and Gorakhnath; the Guru answers through references to the Name, One God, One Light, and the Word.
read in the book →
The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12200-12413 confidence: high

The hymn says Brahma, Vishnu, and Shiv were absent; no one existed but the One God; there was no female or male, caste, birth, pain, pleasure, ascetic or yogic identity, devotion, penance, austerity, fasting, worship, or duality; God created and was pleased.

The Solaha states that no one spoke of duality and lists deities, caste, religious garbs, rituals, Hindu and Muslim religious roles, social hierarchy, and named traditions as absent before creation, while only the One God existed.
read in the book →
The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XVI / Chapter XVII / THE JAPJP; lines 13844-13960 confidence: medium

"The all-pervading spirit in union with a female element uttered a word from which sprang creation."

The translator note describes an all-pervading spirit in union with a female element uttering a word from which creation sprang.
read in the book →
The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 8909-9131 confidence: medium

Shaikh Brahm asks about one God and two ways; Guru Nanak replies, 'There is but one Lord and one way,' and says to remember the one God contained in sea and land.

Shaikh Brahm frames the issue as one Lord and two ways, and Guru Nanak replies that there is one Lord and one way, with no need to worship a second.
read in the book →
The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 9321-9522 confidence: high

When Lalo asks about God assigning positions, the Guru replies that God can make predators eat grass, grass-eating animals eat meat, hills appear in rivers, rivers in deserts, a worm receive sovereignty, an army be reduced to ashes, and breath-dependent animals live without breath.

The Guru says God can make predators eat grass, herbivores eat meat, put hills in rivers and rivers in deserts, appoint a worm to sovereignty, and reduce an army to ashes.
read in the book →
The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXVII / THE JAPJI 2II / XXVHI 2 / THE JAPJI; lines 15032-15098 confidence: high

Union and separation are the law regulating the world, and destiny determines the portion received.

The passage explicitly states that union and separation regulate the world.
read in the book →
The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVI / XXXVII / THE JAPJI / XXXVIII; lines 15520-15741 confidence: medium

The speaker praises the wonder of divine word, knowledge, creatures, forms, colours, wind, water, fire, earth, pleasures, meeting and parting, hunger and repletion, desert and road, nearness and remoteness.

The passage lists paired conditions such as meeting and parting, hunger and repletion, nearness and remoteness, virtues and vices, and honour and dishonour under divine wonder or power.
read in the book →

arthurian

The High History of the Holy Graal BRANCH X. / INCIPIT. / TITLE I. / VIII.; lines 6535-6655 confidence: medium

Lancelot says he repents all sins except his love for his Lady, the Queen, whom a king has to wife; he says this affection is rooted in his heart and that his best knighthood comes from it.

Lancelot says love for the Queen is rooted in his heart and gives him his best knighthood, while the hermit condemns the same love as mortal sin and treason.
read in the book →
The High History of the Holy Graal BRANCH XVIII. / TITLE I. / VIII. / XIII.; lines 10279-10367 confidence: medium

Perceval describes seeing a little white beast in a forest clearing with twelve hounds inside her; the hounds emerge and kill her beside a cross but cannot eat her flesh, while a knight and damsel place her flesh and blood in two vessels of gold and the hounds flee into the forest.

The twelve hounds are born from the beast, kill her, and are interpreted by King Hermit as the people of the Old Law and as Jews opposed to Christ and the New Law.
read in the book →
The High History of the Holy Graal VIII. / XIII. / BRANCH XI. / TITLE I.; lines 7002-7108 confidence: low

The Queen says the King of Castle Mortal wars upon her; Perceval says this king is his uncle, is cruel, wars upon King Fisherman, and wants the Lance and the Graal.

The King of Castle Mortal is both Perceval's uncle and King Fisherman's brother, yet he wars on King Fisherman and the Queen who aids him.
read in the book →
The High History of the Holy Graal XIII. / XVII. / XVIII. / XXII.; lines 10511-10527 confidence: medium

"Fair nephew," saith the Hermit, "Two lions are there at the entry of the gateway, whereof the one is red and the other white. Put your trust in the white, for he is on God's side"

Two lions are presented together at the gateway, distinguished by red and white coloring; the white lion is explicitly aligned with God.
read in the book →
The High History of the Holy Graal XXIX. / XXXI. / XXXII. / XXXIII.; lines 10756-10786 confidence: high

Josephus comments that among brothers one may be evil and that it is a marvel when the evil one does not corrupt the good; Cain and Abel are cited, with Cain slaying Abel and one flesh betraying the other.

Josephus’s commentary emphasizes that one brother may be evil while others are good, and the evil king is identified as brother of holy or loyal kin.
read in the book →
The High History of the Holy Graal XXIX. / XXXI. / XXXII. / XXXIII.; lines 10756-10786 confidence: medium

Josephus records the evil king as traitorous and false but of Joseph of Abarimacie’s lineage; he is brother of King Fisherman, King Pelles, and the Widow Lady, while the lineages served Our Lord except for the evil king.

The evil king is said to come from the lineage of Joseph of Abarimacie, while his related lineages served Our Lord except for him.
read in the book →
The High History of the Holy Graal XXVI. / XXVII. / XXVIII. / XXIX.; lines 10661-10703 confidence: medium

The red lion sees the seventh bridge won, breaks its chain, bites and kills a knight; the white lion becomes angry and tears the red lion to pieces.

A red lion and a white lion act in opposition: the red lion breaks free and kills a knight, and the white lion attacks and destroys the red lion.
read in the book →
The High History of the Holy Graal XXVIII. / XXIX. / XXXI. / XXXII.; lines 9389-9415 confidence: medium

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.

The passage contrasts maintaining the Old Law and abandoning the New against the New Law established by God.
read in the book →

buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 13156-13280 confidence: medium

Hanhai reaches two seas separated by land only one ell wide and one ell above the water; the right sea is poisonous and the left is fresh water. She says her steed cannot pass, makes him flint, turns herself into a swallow, flies for three hours to the other side, and restores both forms.

Hanhai reaches two seas divided by a narrow strip, with poison water on the right and fresh water on the left, and must transform to cross.
read in the book →
A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6249-6373 confidence: medium

Khan Tyurmas Tengeri and Atai Ulan Tengeri dispute mastery of Segel Sebdik Tenger, the cold ice sky, and agree to meet in three days with their forces to decide the question by battle.

Two Tengeri dispute who should master the cold ice sky and arrange a battle to decide possession.
read in the book →
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

Esege Malan has nine sons; the elder four and younger four dispute succession, while the fifth or middle son Mahai Danjin, a powerful hero, supports the younger brothers.

Esege Malan's sons divide into elder and younger groups that contest succession to their father, with the middle son taking a side.
read in the book →
A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 57 / JOURNEY TO ISLAND OF OLKHON 59 / JOURNEY TO ISLAND OF OLKHON 61 / JOURNEY TO ISLAND OF OLKHON 63; lines 3207-3290 confidence: medium

The first group declares that spirit exists only as inseparable from and inherent in matter, with varying spirit in everything from atom to human.

The passage distinguishes a view in which spirit is inseparable from matter from a view in which soul is distinct from body, and explicitly says those two positions have no common ground.
read in the book →
A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 59 / JOURNEY TO ISLAND OF OLKHON 61 / JOURNEY TO ISLAND OF OLKHON 63 / JOURNEY TO ISLAND OF OLKHON 65; lines 3293-3376 confidence: high

Creation begins when atoms are divided from ether; the passage says one became two and uses Father-and-Son language for this sending forth.

The passage states that ether and atoms were once indifferentiated and merged in one, then one became two and atoms and ether became segregated.
read in the book →
A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MY JOURNEY TO THE BURIATS 21 / MY JOURNEY TO THE BURIATS 23 / AKING THE / MY JOURNEY TO THE BURIATS 25; lines 1600-1696 confidence: medium

The driver stops and says there are two roads to Andrei Mihailovitch’s house: a less-traveled, picturesque, difficult road and a usual, easier one. The narrator identifies the first as left-hand, asks how he could take a left-hand road while seeking stories among Mongols, and turns back to take the right-hand road.

The narrator marks one road as left-hand, rejects taking it while going to seek stories among Mongols, and takes the right-hand road, later calling the choice fortunate.
read in the book →
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 8850-8978 confidence: medium

The sister reveals that Water of Life is on the right of the door and poison water on the left; Altun says he can make each act as the other.

Water of Life and poison water are placed on opposite sides of the door, and Altun says he can reverse their effects.
read in the book →
A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 119 / HOUSE ONGONS / OUTSIDE ONGONS / THE GODS OF THE BURIATS 121; lines 5805-5874 confidence: medium

Esege next makes all living things and plants, divides the world into East and West, and gives it to the highest order of gods.

Esege divides the world into East and West before giving it to the highest order of gods.
read in the book →

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 / INDIAN CLAY PIPE-BOWL. / CHAPTER XXVI / IN DANGER OF BURIAL ALIVE; lines 10825-10935 confidence: high

Some associated the narrator with abnormal powers and the Imlah tradition; doubts arose about whether the being inhabiting his body was his own or another, and whether the animating soul was human.

People are said to accept the narrator's body but doubt whether the being or soul inside is his, another's, human, or otherwise.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco APPENDIX / LIST OF ILLUSTRATIONS / LIST OF ILLUSTRATIONS / RUMOURS; lines 690-728 confidence: medium

The eastern bank of the River Paraguay is said to contain large modern cities, while nearby riverbanks are contrasted as primitive and European, each ignorant of the other.

The passage repeatedly contrasts two sides of the River Paraguay: socially as civilization/Christianity versus barbarism/heathenism in the narrator's terms, and physically as flat western plain versus hilly eastern country.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco APPENDIX I / APPENDIX I / APPENDIX I / PART I.; lines 12443-12550 confidence: low

The north wind is described as hot and parching, while the south wind is cold and refreshing; rain is attributed to the south wind meeting and rapidly cooling the north wind.

The passage contrasts a hot north wind with a cold refreshing south wind and states that rain results from the south wind meeting and rapidly cooling the north wind.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco CHAPTER XXV / APPENDIX / LIST OF ILLUSTRATIONS / LIST OF ILLUSTRATIONS; lines 557-687 confidence: medium

The countries on opposite banks of the great River Paraguay are described as Paraguay proper on the east and the Chaco on the west, presenting a strong contrast.

The chapter opening explicitly contrasts the Chaco and Paraguay proper on opposite banks of the River Paraguay, then juxtaposes a Chaco night camp with steamer and town lights across the river.
read in the book →
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 8245-8285 confidence: medium

The narrator lists contradictory qualities in Indian character and says the man who wept over his friend had earlier been badly burnt by a powder-can explosion, calmly said “Oh, how is this?”, and did not moan.

The passage explicitly lists paired contradictions and says they can be strongly marked side by side in the same individual.
read in the book →
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 created pair are sent onto the earth joined together like Siamese twins; they are persecuted by powerful predecessors and appeal to the creating beetle.

The man and woman are initially joined, then the beetle separates them and grants reproductive power.
read in the book →
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.

The world’s fortunes are committed to two races said to have been antagonistic ever since.
read in the book →
An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco TEACHER AND PUPIL / TEACHER AND PUPIL / TEACHER AND PUPIL / TEACHER AND PUPIL; lines 9331-9368 confidence: medium

The passage says the people seemingly believed spirits were only evil, while the speakers claim through revelation that there are both good and evil spirits; it also contrasts views about whether the Creating Spirit still governs creation.

The speaker explicitly distinguishes between good and evil spirits while contrasting this with a belief that spirits are only evil.
read in the book →

finnish karelian

Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25330-25477 confidence: medium

Hisi, Jutas, Lempo, and Piru are defined as the Evil Principle or as synonyms of one another.

Hisi, Jutas, Lempo, and Piru are grouped as names or synonyms for the Evil Principle.
read in the book →
Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 960-1054 confidence: high

The preface says the Kalevala points to a contest between Light and Darkness, Good and Evil, with Finns representing Light and Good and Lapps representing Darkness and Evil.

The passage explicitly interprets the epic as a contest between Light and Darkness, Good and Evil.
read in the book →
Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 960-1054 confidence: high

The passage describes a contest between Light/Darkness and Good/Evil, assigns Finns and Lapps to those sides, and says Finnish heroes woo northern maidens and seek the Sampo in Lapland, with explicit comparisons to the Niebelungs and the Golden Fleece.

The passage explicitly presents an esoteric contest between Light and Darkness and between Good and Evil.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17049-17228 confidence: medium

Lemminkainen grows angry and magical, hurls the black-frost to the fire-god, throws him into a fiery furnace, and holds him in an iron forge before speaking to him.

Lemminkainen hurls Frost to fire, furnace, and forge, and later threatens to use fire in his clothing and rigging to keep Frost away.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17049-17228 confidence: medium

Lemminkainen, filled with magic, hurls Frost to the fire-god, furnace, and iron forge, then commands Frost to spare his body and freeze landscape elements instead.

Lemminkainen counters Frost by fire, furnace, forge, fire in garments, fiery banishment, and a threatened transfer to summer and warmer climates.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 confidence: medium

Ilmarinen washes his fire-wounds with briny water, questions the flame of Ukko, and calls on a frost maiden from Pohyola and Lapland with ice shoes, white-frost, and an ice-spoon to cool his burned body.

After being burned by the Fire-child, Ilmarinen invokes a frost maiden with snow, white-frost, and ice implements to cool the injured places.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 confidence: medium

Ilmarinen, the famous blacksmith, goes to the deep-sea margin, sits on a rock, and washes his fire wounds with briny water.

Ilmarinen washes fire wounds with briny water and invokes a hoar-frost virgin with ice and snow to cool the places touched by the Fire-child.
read in the book →
Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 confidence: medium

A frost-being from Sariola/Pohya is summoned to bring ice-dust, snow, ice, and hoar-frost to cover injured members where Panu or the child of Fire has rested.

The passage opposes Panu's fire and burning tissues with invoked ice, snow, hoar-frost, and Ukko's snow-clouds as healing agents.
read in the book →

maori

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

Turi goes to his father-in-law Toto for a canoe to escape; Toto gives him Aotea, made from one part of a tree from Lake Waiharakeke, while the other part becomes Matahorua.

Toto hews down one tree, splits it lengthwise into two parts, and makes the canoes Matahorua and Aotea from the two parts.
read in the book →
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 2242-2381 confidence: medium

At sunset the tribe leaves the water, sends a scout, enters the house in great numbers, loses the scent of the hidden men in the crowd, and falls asleep.

The Ponaturi come from the water at sunset, are deceived about the arrival of dawn, and die when blocked sunlight is released into the house.
read in the book →
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 883-1004 confidence: medium

Heaven remains separated from spouse Earth; Earth's warm sighs are mists, and Heaven's tears are dew-drops.

Heaven and Earth are spouses who remain separated, while Earth's sighs become mists and Heaven's tears become dew.
read in the book →
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.
read in the book →
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 is enraged at children deserting him and being sheltered by Tane, the god of the forests; Tangaroa and his brother Tane wage war against one another.

Tangaroa and his brother Tane engage in ongoing reciprocal warfare, expressed through sea forces and forest-derived implements.
read in the book →
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 passage presents two children as twins and gives them opposed directional names, inland side and sea side.
read in the book →
The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TAMA-TEA AND RONGO-KAKO. / PAWA AND HOU-NUKU. 93 / HORO-UTA AT EAST CAPE. 95 / KUMARA, HOW BEOUGHT TO NEW ZEALAND. 97; lines 4707-4792 confidence: high

Kahu-kura tells the crew to depart in peace and not to place Rongo-marae-roa, god of kumara, with Ariki-noanoa, god of fern-root; he contrasts kumara as peaceful food with fern-root as war-party food and distinguishes their storage and cooking.

Kahu-kura instructs the crew not to combine Rongo-marae-roa with Ariki-noanoa and contrasts kumara with fern-root by deity, ritual handling, peaceful or warlike use, storage, and cooking.
read in the book →
The Ancient History of the Maori, His Mythology and Traditions, Volume 3 TE-WEEA AND NIGHT ATTACK. 227 / PAUA-COLLECTORS KILLED. 229 / ANCIENT MAOUI AMUSEMENTS. 231 / CHAPTER XII.; lines 10557-10591 confidence: medium

The enemy is associated with gloom, closing mist, night, and denser darkness, while the speaker says the sun and coming day are with him.

The chant repeatedly places gloom, mist, night, and darkness with the enemy, while sunshine, day, clouds lifting, and bright sky are associated with the speaker.
read in the book →

celtic welsh

The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 confidence: high

Peredur enters a wooded river valley with meadows; white sheep are on one side and black sheep on the other, and sheep crossing at the other's bleat change to the other color.

White and black sheep stand on opposite sides of a river; when one bleats, a sheep from the other side crosses and becomes the opposite color.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 confidence: medium

Beside the river stands a tall tree, half in flames from root to top and half green and in full leaf; nearby sits a royal-looking youth with two leashed greyhounds, and hounds raise deer in the opposite wood.

A tree beside the river is described as half burning from root to top and half green and fully leafed.
read in the book →
The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 confidence: high

Peredur enters a wooded valley with a river, white sheep on one side, black sheep on the other, and sheep that cross and change color when the opposite flock bleats.

The scene presents black and white sheep that exchange color across a river and a tree divided between flame and green foliage.
read in the book →
The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6483-6577 confidence: high

Bendigeid Vran is crowned king and sits at Harlech on the rock above the sea with Manawyddan, Nissyen, Evnissyen, and nobles; Nissyen is gentle and peace-making, while Evnissyen causes strife among brothers at peace.

Nissyen and Evnissyen, brothers by the same mother, are described in opposed terms: one reconciles angry kin, while the other causes strife during peace.
read in the book →
The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6483-6577 confidence: high

Bendigeid Vran, crowned king of the island, sits on the rock of Harlech looking over the sea with Manawyddan, Nissyen, Evnissyen, and nobles; Nissyen is peaceful and Evnissyen causes strife.

Nissyen and Evnissyen are brothers by the mother's side, one described as restoring peace among kindred and the other as provoking strife between peaceful brothers.
read in the book →
The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5543-5640 confidence: medium

Iddawc takes Rhonabwy behind him as the host moves; at the Severn, Rhonabwy sees a white troop with black accents, identified as the men of Norway under March son of Meirchion, Arthur's cousin.

The passage presents troops whose clothing, horses, and banners are arranged in reciprocal black and white patterns, including a white Norwegian troop with black accents and a black Danish troop with white accents.
read in the book →
The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5543-5640 confidence: medium

A black-and-white troop approaches the ford; one knight splashes Arthur, the Bishop, and counsellors with ford water, and a youth strikes the knight's horse with a sheathed sword; the knight accepts the act as counsel.

The passage repeatedly describes troops, horses, scarves, and banners in divided or inverse white and black patterns, especially the paired troops of Norway and Denmark.
read in the book →

kimbundu

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 3539-3620 confidence: high

The brothers take the path, reach the hole where Sudika-mbambi died, get out on earth, find four Kipalendes and drive them away. Kabundungulu asks for one woman because Sudika-mbambi has two; Sudika-mbambi refuses.

After dispute over women, the elder and younger fight unsuccessfully, then Sudika-mbambi goes east and Kabundungulu goes west.
read in the book →
Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. 11. / NO. III. / NO. IV. / NO. V.; lines 10144-10239 confidence: high

"one brother representing the thunder-clap, the other the echo roaring back from the opposite side of the cloud-world."

The epilogue is said to make the legend a meteorological myth, with one brother as thunder-clap and the other as echo.
read in the book →
Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes PARTRIDGE AND TURTLE. / XXXVIII. / XXXVIII. / FROG AND HIS TWO WIVES.; lines 7623-7653 confidence: medium

Frog Kumboto marries two wives; one is housed on the East, the other on the West, and Frog’s favored place is in the middle.

Frog is placed between two wives located East and West, and simultaneous summonses force an impossible choice between them.
read in the book →
Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XLIX. / KUTUTUNDA NI KUTUIA. / XLVIII. / THE BUILDER OF ABILITY AND THE BUILDER; lines 8490-8508 confidence: medium

Two men call themselves one name, Ndala; one is the builder of ability and the other the builder of haste.

The passage presents two men with the same name, Ndala, distinguished by contrasting qualities: ability and haste.
read in the book →
Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XLVIII. / THE BUILDER OF ABILITY AND THE BUILDER / XLIX. / THE PAST AND THE FUTURE.; lines 8511-8531 confidence: medium

The passage is headed “XLIX. THE PAST AND THE FUTURE.”

The two principal named men are Whence-we-come and Where-we-go, and the tale’s judgment contrasts what has been left behind with where one is going.
read in the book →
Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XLVIL / XLVIII. / XLIX. / KUTUTUNDA NI KUTUIA.; lines 8454-8487 confidence: low

The excerpt includes Kimbundu title material and the English title “The Past and the Future.”

The English title names “The Past and the Future,” suggesting a paired contrast at the title level.
read in the book →
Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XXXVII. / NGUADI NI MBAXI. / XXXVI. / THE HOUSE-HOG AND THE WILD BOAR.; lines 7510-7558 confidence: medium

Boar and Hog are kinsmen in the forest. Hog says he will go to the village to live with men; Boar warns that people hate animals, but Hog says he wants human food because the bush has bitter plants.

Boar and Hog are kinsmen in the forest, but Hog chooses the human village while Boar remains the warning forest counterpart.
read in the book →

yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER II. / I I I / II II II II / II II I I; lines 2232-2355 confidence: high

"This process is repeated eight times, and the marks are made in succession in two columns of four each."

The passage defines Meji as "two" or "a pair," names the figures as pair-types, and describes marks organized into two columns.
read in the book →
The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VI. / CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN. / THE JND WELLING SPIIUTS AM) SOULS OF MEN. 1 20; lines 4591-4663 confidence: high

A man dreams of adventures while companions show he has not bodily left them; he concludes he has a detachable second individuality that goes out during sleep.

Dreams are described as adventures of a spiritual man detached from the bodily man during sleep.
read in the book →
The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. CHAPTER VI. / CHAPTER VII. / THE INDWELLING SPIRITS AND SOULS OF MEN. / THE JND WELLING SPIIUTS AM) SOULS OF MEN. 1 20; lines 4591-4663 confidence: high

The second individuality is described as dividing into a life-phantom, which enters at birth, leaves in sleep, and quits at death, and a soul or death-phantom, which continues life and personality after death.

The passage distinguishes a life-phantom associated with birth, sleep, and death from a soul or death-phantom that continues personality after death.
read in the book →
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: high

Dreams of dead friends or relations are said to prove that the dead still exist as ghost-men, while visible inherited peculiarities are observed in living children.

The passage explicitly divides one individuality into kra and soul, assigning heredity and rebirth to the kra and postmortem individual continuation to the soul.
read in the book →
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 3110-3217 confidence: low

Ifa is said to have probably originally been a god of fecundation but now chiefly foretells the future; Elegba is described as primarily phallic and gradually becoming a personification of evil, possibly leading to dualism with Elegba as Evil and Obatala or Ifa as Good.

The author speculates that Elegba may become an Evil Deity and Obatala or Ifa the Good.
read in the book →
The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1547-1673 confidence: medium

Some priests describe Obatala and Odudua as one androgynous divinity symbolized by a one-armed, one-legged human figure with a tail ending in a sphere; the passage says this view is uncommon and notes phallus-yoni carvings on temple doors and elsewhere.

Some priests say Obatala and Odudua represent one androgynous divinity, and associate this with a composite one-limbed image.
read in the book →
The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. PEO VERBS. / CHAPTER XIV. / CHAPTER XV. / CONCLUSIONS.; lines 11047-11154 confidence: medium

The passage suggests that viewing Legba as the evil principle may be a first step toward dualism, with Ifa as the likely good principle, and says Yoruba gods are more anthropomorphic than those of Ewe and Tshi tribes.

The passage says the tendency to regard Legba as the evil principle may be a first step toward dualism, with Ifa as the likely good principle.
read in the book →

burmese

The Soul of a People FESTIVALS 177 / FESTIVALS 179 / FESTIVALS 183 / CHAPTER XIV; lines 6200-6351 confidence: low

Monks' caution about women is paired with nuns' caution about men; desire is named as the enemy rather than woman or man.

Monks' caution toward women is explicitly paired with nuns' caution toward men, and attraction is described as reciprocal.
read in the book →
The Soul of a People FESTIVALS 179 / FESTIVALS 183 / CHAPTER XIV / CHAPTER XV; lines 6984-7117 confidence: medium

A Burmese girl does not think marriage makes her a slave, but a free woman who yields in some matters and takes her own way in matters pertaining to women.

The Burmese wife is described as free within marriage, with a marked division between domains where she acts directly and public affairs where she acts through her husband.
read in the book →
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: medium

The hermits teach: “the soul and the body of man” are “enemies,” so the body must be punished.

The hermits teach that body and soul are enemies, but the prince rejects bodily self-punishment as ineffective and degrading.
read in the book →
The Soul of a People HE WHO FOUND THE LIGHT 43 / HE WHO FOUND THE LIGHT 45 / CHAPTER IV / THE WAY TO THE GREAT PEACE; lines 1561-1607 confidence: medium

The teacher tells the addressed group that he has not left them alone forever; before dying he tells them to remember that life and death are one; he is then described as the light of the world entering Peace.

The final instruction explicitly identifies life and death as one.
read in the book →
The Soul of a People HE WHO FOUND THE LIGHT 45 / CHAPTER IV / THE WAY TO THE GREAT PEACE / THE WAY TO THE GREAT PEACE 47; lines 1610-1746 confidence: medium

Buddhism is said to teach that men are unhappy because alive; life and sorrow are inseparable, people desire change, change is death, and desire for life resembles thirst while drinking the poisoned sea of existence.

The passage explicitly links life with sorrow, change with death, and death with life in a single existential condition.
read in the book →
The Soul of a People THE FOREST OF TIME 349 / CHAPTER XXV / CONCLUSION / CONCLUSION 351; lines 11793-11864 confidence: medium

The author contrasts belief in eternal unchanging laws founded on righteousness with belief in a personal God who changes laws and moralities.

The author frames the main contrast as eternal, unchanging righteous law versus a personal God who changes laws and moralities.
read in the book →

ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6764-6886 confidence: medium

King David stands before Zion, salutes and bows to it, and praises the Lord God of Israel as one who does divine will, overturns wisdom and counsel, raises the poor, holds cups of glory and shame, and controls death, life, punishment, compassion, wrath, and mercy.

King David praises God as one who makes the wise forget wisdom, destroys counsel, raises the poor, and holds glory and shame, death and life, punishment and compassion, wrath and mercy.
read in the book →
The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) EGYPT / PLATE / K I4S / K 2 147; lines 9644-9767 confidence: medium

The laws teach that they “bear death and life,” like a man with “fire in his left hand and water in his right”; punishment is for evil and life for good.

The laws are said to contain punishment and life and are compared to holding fire in one hand and water in the other.
read in the book →
The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8711-8838 confidence: high

The passage teaches that temperance restrains the soul against bodily greed, quotes Paul on body and soul contending, and says Christ is head of those on the straight road while urging disciples to walk in the Spirit.

The passage contrasts greedy body and temperate soul, quotes Paul on their conflict, and urges walking in the Spirit rather than bodily lust.
read in the book →
The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11192-11311 confidence: high

God describes human intentions as mixed, notes the angels’ focus on praise except for an arrogant evil being, and says angels would transgress more than Adam if made of water and dust.

The passage says Satan has no physical coercive power but causes thoughts to germinate silently in the mind, while humans have both good and bad intentions.
read in the book →
The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / O 2 211 / THEIR PERSONS / P 225; lines 13067-13143 confidence: high

God tells Gabra Maskal to choose between chariot and Zion, causes him to take Zion and reign openly on his father’s throne, and makes Israel choose the chariot and reign secretly.

God asks Gabra Maskal to choose between chariot and Zion, causes him to take Zion, and makes Israel choose the chariot.
read in the book →
The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / O 2 211 / THEIR PERSONS / P 225; lines 13067-13143 confidence: medium

Israel is not visible and is sent to transgressors; the associated people do not build houses, live in tents, do not suffer fatigue or thirst, have doubled days, and use bows and arrows against one whom God hates.

Israel reigns secretly and invisibly; those associated with his mission do not build houses, live in tents, avoid fatigue and thirst, have lengthened days, and use bows and arrows.
read in the book →

mongol

Gessar Khan CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND; lines 1743-1885 confidence: medium

A black eagle, his mate, and their fledgling arrive; the mate warns against descending from the heavens to foul earth-flesh, but the eagle eats the carrion and is captured by the smith's snare.

The eagle's mate warns that a bird of the heavens should not descend to eat foul flesh on earth, comparing it to an earthbound creature entering the sky.
read in the book →
Gessar Khan IDA ZEITLIN. / CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY; lines 1547-1623 confidence: medium

Gessar addresses princes, tribesmen, beggars, and men of earth; he calls himself light, food, and scourge, names the sword of righteousness and balm of peace, and proclaims himself lama of lamas, prince of warriors, and all-conquering, all-healing Gessar Khan.

Gessar presents himself with a sword of righteousness for foes in one hand and a balm of peace for friends in the other.
read in the book →
Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 9100-9189 confidence: medium

The Mâdhjamika name is explained as a middle course between two interpretations of nirvâna: absorption into a creative essence and total annihilation.

The Mâdhjamika school is explained as choosing a middle course between absorption into a creative essence and total annihilation.
read in the book →
Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1727-1823 confidence: medium

Massang sees black and white herds driving each other; Churmusta says the white oxen are the gods and the black oxen are the Schimnus.

The passage equates white oxen with gods and black oxen with Schimnus and shows the herds alternately driving each other.
read in the book →
Sagas from the Far East TALE XXIII. / THE BOY-KING. / THE FALSE FRIEND. / THE PRETENDED SON.; lines 11675-11785 confidence: high

Sabala declares that earthly power must not triumph over spiritual strength, asks Vasichtha to wish for the destruction of the Xatrija host, and then produces armies until Visvamitra's hosts, allies, and children are killed.

Sabala explicitly contrasts earthly power with spiritual strength, and Vasichtha's Brahma staff neutralizes Visvamitra's heavenly weapons.
read in the book →
The Mongols - A History WANG KHAN OF THE KERAITS / CHAPTER IV / TEMUDJIN TAKES THE TITLE OF JINGHIS AND REWARDS HIS / EMPIRE BUILDERS; lines 2841-2945 confidence: high

Baibuga fears Temudjin's rising power, seeks Ala Kush Tegin's aid, and says that two swords cannot be in one scabbard, two sovereigns cannot be in one region, and Ala Kush should seize the horn of empire.

Baibuga explicitly says two sovereigns cannot be in one region and urges seizure of the horn of empire; the conflict is resolved by Temudjin's victory over Baibuga.
read in the book →

estonian

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 11722-11820 confidence: high

The Lake Peipus tale begins in former ages with King Karkus ruling Estonia; his sparkling palace stands near a holy forest where three good white gods and three black evil ones dwell.

The holy forest contains three good white gods and three black evil ones, and the groups act in opposed ways toward the royal family.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL. / THE MOON-PAINTER.; lines 12185-12283 confidence: medium

The Devil is annoyed because moonlight prevents his evil practices; when he goes in search of prey he is recognized from far away and driven back.

Moonlight exposes the Devil during his search for prey and prevents him from carrying on evil practices.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL. / THE MOON-PAINTER.; lines 12285-12357 confidence: high

The servant secures himself to the moon with a rope and works with mop and tar until the moon's back is blackened; the Devil watches and dances with joy.

The servant uses tar to blacken the moon, and the Creator frames the act as an attempt to rob the earth of its light.
read in the book →
The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL. / THE MOON-PAINTER.; lines 12285-12357 confidence: high

The Creator condemns the servant to stay on the moon forever with his bucket and says, "My light must prevail over the darkness, and the darkness must flee before it."

The Creator explicitly says light must prevail over darkness, and the final explanation repeats that the moon's light returns despite the blackened back.
read in the book →
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 10521-10634 confidence: high

The passage introduces rich and poor brothers; Frost destroys the poor brother's small rye crop; the poor brother searches for Frost and meets an old woman who says the Frosts are her sons and tells him to hide on the stove.

The tale is organized around two brothers of opposite social and economic condition, and their different outcomes with the magical sacks.
read in the book →

georgian

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 passage centers on two brothers whose conduct and outcomes are contrasted: one is abandoned and later succeeds, while the other withholds bread, imitates, and dies.
read in the book →
Georgian Folk Tales GHVTHISAVARI (I AM OF GOD) / THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS; lines 1694-1787 confidence: high

The successful youth's brother hears the story, asks how it happened, is told the details, and goes to spend the night at the mill despite repeated warnings.

After learning how his brother succeeded, the refusing brother repeats the night hiding at the mill but is discovered and killed instead of rewarded.
read in the book →
Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2551-2645 confidence: medium

The head says, 'Happy is he who will follow me,' while the body says, 'Woe to the man who follows me.'

The devi's head promises happiness to one who follows it, while the body warns woe to one who follows.
read in the book →
The Man in the Panther's Skin FAUNA. / MINERALS, GEMS, ETC. / ASTRONOMY. / RELIGION, ETC.; lines 16739-16808 confidence: medium

The passage lists “Predestination” with “freewill,” and also “Sin and punishment.”

Predestination and freewill are listed together, indicating a paired theological contrast.
read in the book →
The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 8870-9041 confidence: medium

Tariel says he crossed reeds and came up a hill where a lion and panther met, seemed enamoured like lovers, then began to fight; the lion pursued and the panther fled.

The lion and panther appear to Tariel like enamoured lovers or a picture of lovers, then fight, with pursuit and flight.
read in the book →

jewish christian

Deuteronomy Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11; lines 738-802 confidence: high

“I set before you today a blessing and a curse”; blessing is for listening to Yahweh’s commandments, curse for not listening and going after unknown gods.

The passage sets blessing and curse before the audience and assigns the blessing to Mount Gerizim and the curse to Mount Ebal.
read in the book →
Deuteronomy Footnotes / Chapter 28 / Chapter 29 / Chapter 30; lines 1794-1834 confidence: high

Blessing and curse are set before the people; after being driven among nations, they call them to mind and return to Yahweh with heart and soul.

Blessing and curse, life and death, are set before the people, with obedience linked to life and blessing and disobedience linked to perishing.
read in the book →
Exodus Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10; lines 600-658 confidence: medium

Yahweh commands Moses to stretch his hand toward the sky for darkness; thick darkness covers Egypt for three days, while the children of Israel have light in their dwellings.

Thick darkness covers Egypt for three days while the children of Israel have light in their dwellings.
read in the book →
Genesis Footnotes / Chapter 24 / Footnotes / Chapter 25; lines 1519-1591 confidence: high

The children struggle within Rebekah; Yahweh says, "Two nations are in your womb" and "The elder will serve the younger."

The children struggle within Rebekah; Yahweh identifies them as two nations and two peoples, predicts unequal strength and elder serving younger, and the birth narrative distinguishes Esau and Jacob.
read in the book →
Genesis Genesis / Chapter 1; lines 75-141 confidence: medium

God speaks light into being, sees it as good, divides light from darkness, names day and night, and the first day is marked by evening and morning.

God divides light from darkness, waters above from waters below, and dry land from gathered waters, then gives names to major domains.
read in the book →

maya quiche

The Popol Vuh BOOK II. COMMENTED UPON / THE HARRYING OF XIBALBA / BOOK III. COMMENTED UPON / EVIDENCE OF METRICAL COMPOSITION; lines 1159-1203 confidence: medium

Quoted original-language lines and translation: a dawn question is answered by an old man; he spreads his legs, darkness appears again, he does so four times, and the opossum now spreads his legs, as the people say.

The translated passage juxtaposes a question about dawn with the subsequent appearance of darkness.
read in the book →
The Popol Vuh KICH AND MEXICAN MYTHOLOGY / THE VUKUB-CAKIX MYTH / BOOK II. COMMENTED UPON / THE HARRYING OF XIBALBA; lines 986-1071 confidence: high

The passage says the ball game is prominent; the father and uncle of the hero-gods were defeated by the Xibalbans, while Hun-Ahpu and Xbalanque defeat the Lords of the Underworld. It compares the game with tlachtli, with Ormuzd and Ahriman, and with stellar motions.

The passage presents the ball game as a struggle between the hero-gods and underworld powers, and explicitly describes it as between Powers of Light and Powers of Darkness with stellar symbolism.
read in the book →
The Popol Vuh NOTE 1. (PAGE 8) / NOTE 2. (PAGE 8) / NOTE 3. (PAGE 9) / NOTE 4. (PAGE 13); lines 1348-1369 confidence: medium

The note says there are grounds for believing Xpiyacoc and Xmucane derive from Gucumatz, represent male and female attributes of that god, and are described as covered with green feathers, the usual description of Gucumatz.

The passage says Xpiyacoc and Xmucane may represent male and female attributes of Gucumatz.
read in the book →
The Popol Vuh THE SECOND BOOK / THE THIRD BOOK / THE FOURTH BOOK / KICH AND MEXICAN MYTHOLOGY; lines 745-846 confidence: medium

Xpiyacoc and Xmucane are described as a masculine-feminine, nearly hermaphroditic pair credited with creation of organic life; Xpiyacoc is associated with paternal function, Xmucane with feminine vigour, and Cipactonatl and Oxomoco are named as probable Mexican father and mother god equivalents.

Xpiyacoc and Xmucane are presented as a masculine-feminine pair, nearly hermaphroditic in type, credited with creating organic life and compared to father and mother gods.
read in the book →
The Popol Vuh THE SECOND BOOK / THE THIRD BOOK / THE FOURTH BOOK / KICH AND MEXICAN MYTHOLOGY; lines 848-886 confidence: medium

Hun-Ahpu and Xbalanque appear in the myth of the destruction of Vukub-Cakix and are described as “of the gods,” as demi-gods, and as young men.

Hun-Ahpu and Xbalanque are treated together as young demi-gods or hero-gods who appear in the Vukub-Cakix destruction myth.
read in the book →

christian

Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles; lines 217-394 confidence: high

The addressee is to honor the speaker of God's word, seek holy persons, make peace, judge justly, give and share, teach children fear of God, avoid bitterness toward servants, submit as servants, keep the Lord's commandments without addition or subtraction, confess in the assembly, and approach prayer rightly; this is called the way of life.

The passage explicitly names a way of life and a way of death and organizes ethical instruction by contrast between them.
read in the book →
Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles; lines 566-682 confidence: high

The teaching states that there are two ways, life and death, with a great difference; the way of life begins with love of the maker God, love of neighbor as self, and not doing to another what one would not want.

The teaching explicitly states that there are two ways, one of life and one of death, and begins to define the way of life in moral terms.
read in the book →
Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles; lines 66-215 confidence: high

«Ὁδοὶ δύο εἰσί, μία τῆς ζωῆς καὶ μία θανάτου, διαφορὰ δὲ πολλὴ μεταξὺ τῶν δύο ὁδῶν.»

The passage explicitly presents two ways, one of life and one of death, and emphasizes the great difference between them.
read in the book →
Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles; lines 684-786 confidence: high

The addressee is told to guard the Lord's commandments, neither adding nor taking away, confess transgressions in church, avoid prayer with an evil conscience, and the section closes, 'This is the way of life.'

The passage explicitly names 'the way of life' and 'the way of death' and contrasts commands leading to life with a catalogue of cursed conduct.
read in the book →

hopi

The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 12825-12900 confidence: medium

In the second account, western Huruing Wuhti owns the moon, stars, and hard substances, sends Moon to Sun, agrees with Sun to own all things together, and uses bird skins, cuticle scales, cloth, fire, song, and fourfold waving to animate birds.

Huruing Wuhti and Sun cooperate, cover materials with cloth, use fire and song, and birds and animals begin to move or arise.
read in the book →
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 unidentified power tries to counteract Crow but is weaker; Hopi do not know who or where it is, and it is felt as a sudden shock when people are under Crow's influence.

An unknown power tries to counteract Crow but is weaker, and manifests as a sudden shock.
read in the book →
The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 7517-7607 confidence: high

The high Crow is said to impersonate sickness, secretly and invisibly influence people so they become sick or die, and breathe bad influence into people so that some steal and live with a disobedient heart.

The passage describes the Crow trying to make Hopi do bad things and an unnamed Good-Heart power trying to counteract it; the text says the two forces wrangle over the individual Hopi.
read in the book →
The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 603-692 confidence: medium

The narrative says there was nothing in the world but water, except a small western land where Huruing Wuhti lived in Taldschomo; she owned the moon, stars, and hard substances.

Huruing Wuhti in the west summons the Sun from the east; they address one another as father and mother and agree to own all things together.
read in the book →

ainu

Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 1011-1094 confidence: medium

In 'The Sex of the Two Luminaries,' a female luminary formerly came out at night, but after being shocked by immoralities outdoors she exchanged with the male luminary; the sun is now female and the moon male.

A female night luminary exchanges with a male luminary, resulting in a female sun deity and male moon deity.
read in the book →
Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 1011-1094 confidence: medium

A female luminary formerly came out at night but, shocked by outdoor immoralities, exchanged with the male luminary; now the sun is female and the moon male.

A female night-luminary exchanges with a male luminary, resulting in a female sun and male moon.
read in the book →
Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 902-1009 confidence: medium

After the Creator finishes the world, good/brilliant and bad gods dispute rule; they agree that first sight of sunrise decides possession; the fox-god looks west, sees the sunrise's refulgence, and the brilliant gods rule.

Good and bad gods dispute world government and agree that first sight of the sunrise will decide who rules.
read in the book →

filipino

Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1733-1861 confidence: low

A new Tinguian tale titled "The Sun and the Moon" opens by saying that the Sun and the Moon quarreled.

The next tale begins with the Sun and the Moon quarreling.
read in the book →
Philippine Folk Tales TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES; lines 4693-4814 confidence: medium

Benito fastens two bamboo cups to a bird’s legs; it returns with the right-foot cup from heaven and the left-foot cup from the lower world.

Water from heaven makes the cut Princess become beautiful, while water from the lower world turns the cut King into an ugly creature that vanishes.
read in the book →
Philippine Folk Tales TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES; lines 4816-4959 confidence: medium

The Moon goes to a spring to wash and tells the Sun not to touch the children; on returning, she finds he has disobeyed and that several children have perished.

The Moon's anger at the Sun leads to an attack, sand on her face explains dark marks, and the Sun's chase of the Moon continues.
read in the book →

ganda

The Baganda: An Account of Their Native Customs and Beliefs THE BAGANDA / CHAP. / XI INDUSTRIES 377 / XI INDUSTRIES 379; lines 19245-19289 confidence: high

Ironstone was usually found on the surface; two kinds were used, with the hard kind called "male" and the soft kind called "female" stone.

Hard ironstone is called male, soft ironstone is called female, and smelters collect enough of each kind for the iron they need.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs XVII FOLKLORE 467 / II H 2 / XVII FOLKLORE 469 / XVII FOLKLORE 471; lines 23234-23318 confidence: high

A lion and crocodile quarrel about which is stronger; one claims the ability to kill a hippopotamus in water, and the other a buffalo on dry land.

The lion and crocodile compete over strength, and the conclusion assigns equal strength to each in a different domain: lion on dry land, crocodile in water.
read in the book →
The Baganda: An Account of Their Native Customs and Beliefs XVII FOLKLORE 477 / XVII FOLKLORE 479 / XVII FOLKLORE 481 / XVII FOLKLORE 483; lines 23750-23788 confidence: medium

The dove brings the moon; the King gives the moon the office intended for the sun, to shine by night and rule it, with honors involving drums, trumpets, fetiches, and fetiches of twins.

The King assigns the moon to shine and rule by night, while the sun receives the office of showing people where to walk.
read in the book →

hawaiian

Hawaiian Folk Tales: A Collection of Native Legends BATTLE OF THE OWLS / THIS LAND IS THE SEA'S / TRADITIONAL ACCOUNT OF AN ANCIENT HAWAIIAN PROPHECY / KU-ULA, THE FISH GOD OF HAWAII; lines 5511-5598 confidence: high

The passage locates Ku-ula's family at Leho-ula and describes the brothers' division of land and sea work, Ku-ula-uka's mountain residence, and the named siblings connected to Hina-pu-ku-ia and La-ea.

Ku-ula-uka chooses farm and land work from seashore to mountain-top, while Ku-ula-kai chooses fishing and sea work from shore to ocean depths.
read in the book →
Hawaiian Folk Tales: A Collection of Native Legends KEKUPUA'S CANOE / AS HEIAU BUILDERS / KAHALAOPUNA, PRINCESS OF MANOA / THE PUNAHOU SPRING; lines 3386-3481 confidence: medium

Waahila Rain makes a double imu with a kapu sacred side for his food and a noa free side for his sister, and the cave is likewise divided; the passage notes that females were tabooed from male eating places.

The brother divides both the oven and cave into sacred and free sides associated with male and female eating-space restrictions.
read in the book →
Hawaiian Folk Tales: A Collection of Native Legends PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII; lines 1378-1447 confidence: medium

She says she died, seemed to leave her body, stood beside it, and saw a living form of herself looking at the dead body.

The speaker describes a self that stands beside and looks like the dead body, and later calls that other body beautiful.
read in the book →

tongan

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: high

Sisimatailaa tells the sun that he is marrying Fatafehi; the sun sends him back to the woman who has two bundles, Monu, Lucky, and Mala, Unlucky, and tells him to take Monu but leave Mala.

The sun directs Sisimatailaa to take Monu, Lucky, and leave Mala, Unlucky; Sisimatailaa obtains both and is warned not to meddle with Mala.
read in the book →
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

A king and queen have a very beautiful girl baby named Sun.

The central couple are named Sun and Moon, declare mutual love, marry, rule, and have a child.
read in the book →
Tongan Myths and Tales THE THIRTEENTH TUI TONGA, THE DUMMY OF TOU WOOD 44 / THE TWENTIETH TUI TONGA, TATAFUEIKIMEIMUA / NGANATATAFU BRINGS THE BONITO TO HAANO 45 / THE TWENTY-THIRD TUI TONGA, TAKALAUA, AND VAE47; lines 3174-3269 confidence: high

Kauulufonuafekai is appointed Tui Tonga, appoints Moungamotua Tui Haatakalaua and protector, assigns islands to named rulers, and the passage explains the upper/lower division of people with different kava and seating customs.

The passage explains an upper group associated with the Tui Tonga and a lower group associated with the Tui Haatakalaua and later Tui Kanokupolu, each with distinct kava and seating customs.
read in the book →

zuni

Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12638-12749 confidence: medium

The gods say the travelers shall not reach the home of their father. Elder and younger brothers coordinate arrow drawing by right and left hands; a note identifies them as twin children of the Sun, elder right-handed and younger left-handed.

The elder and younger brothers are paired as right-handed and left-handed archers who act together.
read in the book →
Zuni Folk Tales JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA / THE TALE; lines 11522-11650 confidence: medium

The pair say they are in the dark and will go down by means of the dark; they descend dry through the waters toward the Underworld village and adjust their sight in the darkness below.

The Twain use darkness as a means of descent and make the darkness below visible by opening their eyes there; the villagers also treat food vapor as desirable and food substance as refuse-like.
read in the book →
Zuni Folk Tales THE YOUTH AND HIS EAGLE 34 / A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION; lines 290-378 confidence: medium

An Iroquois ancient or god plans streams by orenda; a wicked brother interferes and makes them run differently, showing that orenda may thwart orenda.

An Iroquois ancient or god plans the streams, but a wicked brother interferes and changes the arrangement; the passage concludes that orenda may thwart orenda.
read in the book →

aboriginal australian

Ethnological Studies among the North-West-Central Queensland Aborigines AMONG THB / CHAPTEE I. / THE SPOKEN LANGUAGE OF THE PITTA-PITTA ABORIGINALS : / AN ELEMENTARY GRAMMAR.; lines 168-254 confidence: medium

The passage states that there are three numbers—singular, dual, and plural—and says Pitta-Pitta reckoning is by twos rather than European decimal notation, grouping by the two hands rather than ten fingers.

The passage explicitly emphasizes dual grammatical number, a dual sign, the word for two, and reckoning by twos through the two hands.
read in the book →
Ethnological Studies among the North-West-Central Queensland Aborigines TABULAR COMPARISON HETWEEN VARIOUS SELECTED WORDS / TTSED IN THE DISTRICTS OF NORTH-WEST-CENTRAL QUEENSLAND. / CHAPTER III. / SOCIAL AND INDIVIDUAL NOMENCLATIVE : CLASS SYSTEMS, ETC.; lines 4710-4736 confidence: medium

“An Ootaroo can only marry a Pakoota, or vice versd ... the offspring follows the mother always.”

The passage presents Ootaroo and Pakoota as two groups that can marry only each other, forming a reciprocal pair.
read in the book →

islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5815-5937 confidence: medium

The king of China confines his daughter in palace rooms with ten old women and her nurse; he tells envoys that anyone who cures her may marry her.

The princess is confined by her father in a marriage-related crisis, and Maimoune explicitly describes the prince as being in much the same case after refusing his father's marriage command.
read in the book →
The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7010-7129 confidence: medium

The tale shifts to Balsora, tributary to the caliph; during Haroun-al-Raschid's time King Zinebi rules and has two vizirs, Khacan and Saouy.

King Zinebi has two vizirs whose moral descriptions are opposed: Khacan is generous and praised, while Saouy is miserly, repellent, and hostile to Khacan.
read in the book →

kikuyu

With a Prehistoric People: The Akikuyu of British East Africa ARTS AND CRAFTS 71 / BRIDGE-BUILDING / BRIDGE-BUILDING 73 / FIRE-MAKING; lines 6358-6404 confidence: medium

For friction fire, one wood must be hard and the other soft, the harder serving as the drill; the woods' textures must correspond, and the Akikuyu say that "one is the man and the other is the woman."

The passage states that friction fire-making requires two different woods with a specific relation to one another, and records the explanation that one is the man and the other the woman.
read in the book →
With a Prehistoric People: The Akikuyu of British East Africa IXSIDE / PLATE LXXXV. / PLATE LXXXVII. / R.ATTLE I.; lines 9069-9255 confidence: low

The captions list a valley with water, a valley with no water, a big mountain with many trees, a leopard coming out of the mountain, and the head of the leopard.

The passage juxtaposes a valley with water and a valley with no water, later adding a road with many people and no water, along with water and a big lake.
read in the book →

malagasy

Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER XL / SONGS, POETRY, AND MYTHICAL CREATURES. / CHAPTER XII. / MALAGASY FOLK-TALES AND FABLES.; lines 10827-10961 confidence: medium

The earth mounts aloft to fight the sky with rocks as cannon balls, but plains and valleys lag behind; this explains uneven landforms and why heaven and earth did not mingle.

The earth rises to fight the sky, but not all parts mount together; heaven and earth do not mingle.
read in the book →
The Great African Island: Chapters on Madagascar L UCK Y AND UNL UCK V DA YS. 279 / TAN A LA SUPERSTITION. 281 / TANGENA ORDEAL. 283 / LUCKY AND UNLUCKY NUMBERS. 287; lines 13792-13882 confidence: medium

The Bkra, as printed, are said to take nothing singly, to call two 'one person,' and to ask of a single offering, 'Where is its partner?'

The Bkra are described as taking nothing singly and requiring a partner; some villages require burdens to be carried by two men rather than one.
read in the book →

micronesian

The Caroline Islands: Travel in the Sea of the Little Lands CHAPTER XX / NORTH YAP RETURN TO TARRANG / CHAPTER XXI / STAY AT TARRANG AND DEPARTURE FOR HONG KONG; lines 12066-12171 confidence: medium

Yalafath is described as 'the kindly but indolent Creator,' and Luk as 'the spirit of Evil, ever nimble and active.'

Yalafath is named as Creator and Luk as the spirit of Evil, with contrasting attributes of indolence and activity.
read in the book →
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 11264-11360 confidence: medium

If one senior wizard goes out, the other stays home because people believe calamity would follow if they met on the road; lesser Machamach men handle errands such as recovery of property and divination, but grave matters go to the Mighty Two.

The two senior wizards must avoid meeting on the road because people hold that calamity would follow.
read in the book →

zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words PREFACE. / H. C. / VOL. I. / INTRODUCTION TO THE ZULU NURSERY TALES.; lines 655-741 confidence: medium

“All these Tales allude more or less distinctly to the magical, and a contest going on between good and malicious genii” and “nothing is said of the use of medicines”

The editor says the tales allude to a contest between good and malicious genii.
read in the book →
Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ULUHLAZASE. / ULUHLAZASE. / ULANGALASENIILA NOLANGALASENZANTSI. / ULANGALASENIILA NOLANGALASENZANTSI.19; lines 5298-5374 confidence: medium

Ulangalasenthla is said to have been born, and then Ulangalasenzantsi.

The two named figures are glossed as west/east suns and explained through an upper/lower landscape orientation.
read in the book →

afro caribbean

Jamaica Anansi Stories XVII. / PHILOSOPHY. / XVIII. / RIDDLES.; lines 9602-9918 confidence: low

The closing riddles answer Little Johnny falling in water and not drowning as a bottle, and Aunty Mary cutting two equal packs as heaven and earth.

The final riddle answers the two equal cut packs as heaven and earth, presenting the pair as two matched entities.
read in the book →

basque

Basque Legends AN ESSAY ON THE BASQUE LANGUAGE, / BY M. JULIEN VINSON. / BASQUE POETRY. / I.--PASTORALES.; lines 9173-9250 confidence: high

Basque Pastorales associate sanctity and nobility with calm movement and tone, while villainy and devilry are linked to restlessness; holy figures and heroes move calmly, while Saracens, enemies, villains, and Satans move wildly or agitatedly.

The passage explicitly links calmness and blue with good or noble characters, and restlessness and red with enemies, villains, and Satans.
read in the book →

caucasian

Caucasian Folk-Tales THE ROSE OF PARADISE 33 / THE ROSE OF PARADISE 35 / COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39; lines 2354-2463 confidence: medium

Three three-legged horses graze in the meadow: black kills riders as messenger of death, red carries riders down into the earth, and white carries riders to heaven as messenger of light; the king’s son catches the red horse and rides down.

The black horse is messenger of death, the red horse carries riders down into the earth, and the white horse carries riders to the heavens as messenger of light.
read in the book →

fijian

Tales from Old Fiji THE DEATH-CANOES / THE BEGINNING OF DEATH 155 / THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159; lines 7872-7980 confidence: medium

Hiku-leo seizes souls of the dead, making some slaves and using others as posts, stakes, and gate-bars. His elder brothers restrain him with an unbreakable cord and knot, one end held by Tanga-loa in the sky and the other by Maui beneath the earth.

Hiku-leo would destroy everything in Bulotu during rages if not checked by his two elder brothers using an unbreakable cord and knot.
read in the book →

khoisan south african

South-African Folk-Tales LITERATURE ON SOUTH-AFRICAN FOLK-LORE 148 / SOUTH-AFRICAN FOLK-TALES / INTRODUCTION / ORIGIN OF THE DIFFERENCE IN MODES OF LIFE BETWEEN HOTTENTOTS AND BUSHMEN; lines 330-351 confidence: medium

“In the beginning there were two. One was blind, the other was always hunting.” The hunter finds a hole in the earth from which animals come, and the blind man says they are cattle, not game.

The title frames the passage as an origin of differences in modes of life, and the narrative begins with two figures whose actions lead to cattle enclosure on one side and hill honey-hunting on the other.
read in the book →

maya

The Maya Chronicles I. THE SERIES OF THE KATUNS. / TEXT. / TRANSLATION. / NOTES.; lines 2742-2819 confidence: high

The author says the Tula of Quetzalcoatl is not in terrestrial geography, that the Tolteca and Tezcatlipoca episode is not human history, and calls it a mythical conception of the “daily struggle of light and darkness.”

The author explicitly calls the Quetzalcoatl-Tolteca-Tezcatlipoca material a mythic conception of the daily struggle of light and darkness.
read in the book →

romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6463-6553 confidence: medium

The passage describes a rosy glow where sky meets earth, identifies it as Fairy Aurora's palace, and presents the intervening region as flowery, neither warm nor cold, neither light nor dark, and always early morning.

The realm is described through paired negations and mixtures: neither warm nor cold, neither light nor dark, no alternation of night and day, and a river that is both slow and quick.
read in the book →

shan

Shans at Home, With Two Chapters on Shan History and Literature HO VILLAGE LIFE / I42 VILLAGE LIFE / PINEAPPLES FOR SALE. / OXEN CARRYING GREAT BELLS.; lines 6853-6980 confidence: high

Good spirits watch fruit trees and crops, evil demons destroy harvests and are stronger, and offerings are usually made to the bad rather than the good spirits.

Good spirits are described as wholly good watchers over crops, while bad demons are wholly bad harvest destroyers and stronger than the good spirits.
read in the book →

vietnamese

Stories and Legends of Annam THE ROCK OF VONG-PHU / THE BAMBOO / XVII I / THE RIVAL GENII; lines 3606-3762 confidence: high

In the time of King Van-Lang, his fair daughter is loved by the genii; Son-Tinh, Genie of the Mountain, and Thuy-Tinh, Genie of the Sea, come to ask for her in marriage.

The main rivals are explicitly Son-Tinh, Genie of the Mountain, and Thuy-Tinh, Genie of the Sea; their conflict is expressed through mountain refuge, winds, fire, sea, and floodwaters.
read in the book →

xhosa

Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony PROVERBS AND FIGURATIVE EXPRESSIONS. 193 / PROVEEBS AND FIGURATIVE EXPRESSIONS. 195 / PROVERBS AND FIGURATIVE EXPRESSIONS, 197 / PROVERBS AND FIGURATIVE EXPRESSIONS. 199; lines 8279-8456 confidence: medium

A saying applied to Europeans arose from heavy demands made by Lord Charles Somerset on the Gaikas in return for English protection; it is also phrased as people who protect with one hand and kill with the other.

The proverb explicitly says the same people protect or rescue and kill.
read in the book →