Motif
Death And Return
dying_and_returning
A motif of the Death, Rebirth, and Transformation family. Every row below is a tagged passage; each rests on a quote in its source text.
291 occurrences
50 traditions
comparative (116) · egyptian (26) · greek (17) · norse (15) · native american plains (12) · native american southwest (9) · celtic (8) · hermetic (5) · native american northwest coast (5) · native american plateau (5) · germanic (4) · roman (4) · buddhist (3) · celtic irish (3) · hawaiian (3) · melanesian (3) · nahua maya inca (3) · san (3) · sufi (3) · arctic inuit (2) · australian aboriginal (2) · caucasian (2) · finnic (2) · hindu (2) · khoekhoe (2) · korean (2) · mesopotamian (2) · native american california (2) · shinto (2) · siberian (2) · slavic (2) · tibetan buddhist (2) · african bantu (1) · andamanese (1) · christian apocrypha (1) · ekoi (1) · georgian (1) · greek roman (1) · islamic (1) · khoisan south african (1) · maya (1) · maya quiche (1) · mongol (1) · native american northeast woodlands (1) · native american southeast (1) · navajo (1) · oceanic (1) · xhosa (1) · zoroastrian (1) · zulu (1)
comparative
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11552-11728 confidence: high
Jerome is cited as saying that, in the Adonis solemnity, he is lamented as if dead and afterward praised as reviving; the killing and resurrection of Adonis are accompanied by mourning and joy.
The cited Adonis solemnity includes lamentation as if dead, later praise of him as reviving, and explicit reference to killing and resurrection with mourning and joy.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11552-11728 confidence: high
Jerome is cited for an Adonis solemnity in which he is mourned as if dead, afterward praised as reviving, and the killing and resurrection of Adonis are followed with mourning and joy.
The cited note explicitly describes Adonis as mourned as dead, afterward reviving, and connected with killing and resurrection.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11730-11849 confidence: high
A Greek scholion identifies Adonis with sown grain spending six months in earth and six months with Aphrodite; Jerome connects Adonis' killing and resurrection with seeds dying and crops reborn.
Cited interpretations identify Adonis with sown grain and connect his killing and resurrection with seeds dying in earth and crops being reborn.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11730-11849 confidence: high
Cited interpretations identify Adonis with sown grain, describe six months in earth and six with Aphrodite, and interpret Adonis’s death and resurrection through seeds dying in earth and crops being reborn.
The passage cites interpretations of Adonis’s killing and resurrection as corresponding to seeds dying in earth and crops growing again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11851-11982 confidence: medium
Hermesianax stated that Attis was killed by a boar; another story is attributed to Arnobius through Timotheus and is said to match the story current in Pessinus.
The notes cite Attis’ death, ritual mourning and burial, a claim that the buried figure revived, the idol brought from sepulture, and rejoicing after that act.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11851-11982 confidence: high
The Hilaria, resurrection, annual mourning, a claim that the buried figure revived, seed-cycle explanation, idol brought from burial, rejoicing, salvation from Hades, and a saved-god formula are cited and compared.
The Hilaria and cited Firmicus passages describe the recently buried figure as revived, the idol brought out from burial, and rejoicing after mourning.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 confidence: high
The note cites sources for lamentations and for annual ceremonies of finding and burying Osiris.
The passage cites references to Osiris’s dismemberments, revivals, rebirths, burials, and annual finding and burial rites.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 confidence: medium
The note cites sources for lamentations and for annual ceremonies of finding and burying Osiris.
The passage explicitly mentions annual ceremonies of finding and burying Osiris and associated lamentations.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 confidence: medium
Athyr corresponded to November in the Alexandrian year, but the old Egyptian vague year shifted festival dates; therefore no inference can be drawn about the original date of Osiris's death festival, though it may possibly have been a harvest festival.
The passage mentions the death of Osiris and annual ceremonies of finding and burying him, with associated lamentations.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 confidence: medium
The cited Plutarch passage is associated with Osiris's dismemberments, revivals, regenerations, and burials.
The cited Plutarch note refers to Osiris's dismemberments, revivals, regenerations, and burials.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 11984-12134 confidence: high
Firmicus reports an explanation in which Osiris is grain seeds, Isis earth, and Typhon heat; crop storage is called Osiris's death and renewed annual generation from earth his finding.
The agricultural explanations identify Osiris with grain seeds or fruitful power; crop storage is called his death and renewed growth from the earth his finding.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 12136-12265 confidence: medium
The note says Osiris lived or reigned twenty-eight years, his body was rent into fourteen pieces, and Typhon found the body at the full moon; the author proposes lunar interpretations for these details.
The passage links Osiris's fourteen-piece dismemberment with the waning moon and cites hymnic language in which Osiris comes as a child each month.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD. / FOOTNOTES; lines 12136-12265 confidence: medium
Osiris was said to have lived or reigned twenty-eight years; his body was rent into fourteen pieces; Typhon found the body at the full moon; the author proposes a possible interpretation in terms of the waning moon.
The note says Osiris's body was rent into fourteen pieces and suggests this may be interpreted as the waning moon losing a piece on each of fourteen days.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4509-4581 confidence: high
Heitsi-eibib, a Hottentot god or divine hero, died several times and came to life again; his graves are usually found in narrow passes between mountains.
Heitsi-eibib is described as dying several times and coming to life again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4509-4581 confidence: medium
The passage cites a Philippine tradition locating the Creator’s grave on Mount Cabunian and describes Heitsi-eibib as a Hottentot god or divine hero who died several times and came to life again, with graves in mountain passes.
Heitsi-eibib is described as dying several times and coming to life again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4509-4581 confidence: high
The passage says the man-god grows old and feeble, creating danger if nature depends on his life, and proposes killing him when his powers begin to fail and transferring his soul to a vigorous successor.
The passage states that the man-god is killed when his powers begin to fail so that his soul can pass to a vigorous successor and prevent decline in the world.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4808-4885 confidence: high
The passage states that in some places a king was considered unable to remain vigorous beyond a year; at the year’s end he was killed and replaced.
The passage states that kings may be killed after a year or fixed period and explicitly frames the king as slain as a god whose death and resurrection preserve divine life.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 4808-4885 confidence: medium
The author says other examples will show a dying criminal representing a dying god, and states that the king is slain as a god whose death and resurrection perpetuate divine life for people and world.
The author states that the king is slain as a god and that death and resurrection are treated as perpetuating divine life.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5085-5132 confidence: medium
Frazer says the explanation of killing divine persons assumes, or can combine with, the idea that the slain divinity's soul is transmitted to a successor; he notes lack of direct proof but argues from supposed transmigration at natural death.
The author connects the killing of divine persons or a divine king/priest with belief that the spirit passes to a successor.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5220-5303 confidence: high
In Saxony and Thüringen, a Whitsuntide Wild Man in leaves or moss hides in the wood, is found and led captive, fired at with blank muskets, falls like dead, is bled by a doctor-lad, revives, and is taken by waggon through the village for gifts.
The Saxony/Thüringen Wild Man is captured, shot at, falls as if dead, is treated by a doctor-lad, and comes to life again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5220-5303 confidence: high
Saxony and Thüringen Whitsuntide ceremony: a leaf- or moss-covered Wild Man hides in the wood, is captured, shot at with blank muskets, falls as if dead, is bled by a doctor figure, revives, is bound on a wagon, and gifts are collected.
In the Saxony and Thüringen ceremony, the Wild Man falls as if dead after blank gunfire, is bled by a doctor figure, and comes to life again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5305-5354 confidence: high
The old representative is killed and the divine spirit is conveyed to a vigorous successor; killing the god's human incarnation is described as a step toward revival or resurrection in a better form.
The passage states that the representative of the tree-spirit is killed in spring and that this killing is associated with revival or resurrection in a younger, more vigorous form to promote vegetation growth.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5305-5354 confidence: high
The killing of the god's human incarnation is described as "a necessary step to his revival or resurrection in a better form."
The passage describes killing the representative of the tree-spirit in spring as linked to revival or resurrection in a younger and more vigorous form, promoting vegetation growth.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5356-5395 confidence: high
In Saxony and Thüringen, a killed tree-spirit representative is revived by a doctor; similarly, legend says Hippolytus or Virbius was killed by horses and restored by Aesculapius; the passage links the King of the Wood's slaying with revival or resurrection in a successor.
The tree-spirit representative is killed and revived by a doctor; Hippolytus or Virbius is killed and restored by Aesculapius; the passage links the King of the Wood's slaying to revival or resurrection in a successor.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5356-5395 confidence: high
In Saxony and Thüringen, the representative of the tree-spirit is killed and then brought to life again by a doctor.
The passage describes the killed tree-spirit representative being brought to life again and Hippolytus or Virbius being restored to life, then links slaying to revival or resurrection in a successor.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 confidence: medium
The author says the god chiefly discussed in relation to death and resurrection has been the tree-god, and conjectures about tree-worship's place between animal and cultivated-plant religions.
The author refers to the death and resurrection of the tree-god and proposes to examine the slain god as animal, corn, or human representative of corn.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5397-5472 confidence: medium
Frazer introduces 'Carrying out Death,' reviews his explanation of the priest of Nemi being slain by his successor, and proposes to examine killing and resurrection of the god as tree-god, animal, corn, or human representative of corn.
Frazer frames the chapter’s argument around a god’s death and resurrection, including the tree-god and later animal or corn forms.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5474-5552 confidence: high
In some parts of Swabia, resurrection of the pretended dead is enacted when Dr. Iron-Beard bleeds a sick man who falls as dead, then restores him to life by blowing air into him through a tube.
The passage says resurrection of the pretended dead person is sometimes enacted, citing the sick man restored by Dr. Iron-Beard and the buried brandy said to come to life again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5474-5552 confidence: high
Frazer says two kindred sets of European peasant spring observances have the simulated death of a divine or supernatural being as a leading feature: “Burying the Carnival” and “Driving or carrying out Death,” chiefly known on German and Slavonic ground.
The passage explicitly says the leading feature of the customs is the simulated death of a divine or supernatural being in spring observances.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5474-5552 confidence: high
Frazer says resurrection of the pretended dead person is sometimes enacted; in one Swabian example, Dr. Iron-Beard bleeds a sick man who falls as dead, then restores him to life by blowing air through a tube.
The passage states that sometimes resurrection of the pretended dead person is enacted, then gives examples of a sick man restored to life and buried brandy said to come to life again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5783-5836 confidence: high
After the Death figure is destroyed, a tree is brought home as equivalent to trees or branches representing Summer or Life; the shirt worn by the Death effigy is transferred to the tree, indicating revivification in a new form.
The passage says that the tree clothed in Death’s shirt is a revivification of the destroyed effigy and that the Transylvanian girl dressed in Death’s clothes is a resuscitation of the being whose effigy was destroyed.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5838-5917 confidence: high
Frazer argues that if the May-tree embodies the tree-spirit or spirit of vegetation, then the Summer-tree does also; since the Summer-tree can be a revivification of the effigy of Death, the Death effigy can likewise embody that spirit.
The passage explicitly frames the expulsion of Death and bringing in of Summer as, in some cases, a form of the death and resuscitation of the spirit of vegetation in spring.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5838-5917 confidence: high
Frazer infers that the Summer-tree and, in some cases, the effigy called Death embody the tree-spirit or spirit of vegetation; fragments of Death are believed to fertilise vegetable and animal life.
Frazer explicitly connects the expulsion of Death and bringing in of Summer with the death and resuscitation of the spirit of vegetation in spring.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5919-6011 confidence: high
At Eastertide, singers circle a girl lying as if dead, sing that Kostrubonko is dead, and then proclaim him alive when she springs up.
The Kostrubonko ceremony stages a death lament followed by a sudden return to life.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5919-6011 confidence: high
Russian ceremonies like “Burying the Carnival” and “Carrying out Death” are said to be named for Kostrubonko, Kostroma, Kupalo, Lada, and Yarilo and to occur in spring and at midsummer.
The passage repeatedly describes funerals or burials for Kostrubonko, Kostroma, Lada, and Yarilo, with Kupalo also treated as a ritual figure carried and disposed of at midsummer.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 5919-6011 confidence: high
At Eastertide in Little Russia, singers circle a girl lying as if dead, sing that Kostrubonko is dead, and then rejoice when she springs up and is said to have come to life.
The Kostrubonko rite explicitly enacts death and coming to life, and Frazer states that the figures' death is a preliminary to revival.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6013-6097 confidence: medium
At the next Sankrânt the girls take the images to the riverside, throw them into a deep pool, and weep over the place as though performing funeral obsequies; boys sometimes retrieve and wave the images; the fair is said to secure a good husband.
Girls throw the Siva and Pârvatî images into a deep pool and weep as at funeral obsequies; Frazer treats this as parallel to European water-disposal of the dead vegetation spirit.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6100-6145 confidence: high
Egypt and Western Asia are said to have widely celebrated the death and resurrection of vegetation; Osiris, Adonis, Thammuz, Attis, and Dionysus are named as deities of vegetation decay and revival whose rites parallel European spring and midsummer customs.
The passage explicitly frames the named deities as representing vegetation decay and revival; Adonis is mourned as dead and in some places revived the next day.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6100-6145 confidence: high
Egyptians, Syrians, Babylonians, Phrygians, and Greeks are said to represent decay and revival of vegetation under names including Osiris, Adonis, Thammuz, Attis, and Dionysus, with rites called substantially similar and paralleled in European peasant customs.
The passage explicitly frames Adonis or Thammuz and other deities as representing the decay and revival of vegetation, and describes annual mourning followed by revival rites or belief in renewed life.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6100-6145 confidence: high
His death is annually lamented, chiefly by women; corpse-like images are carried out as to burial and thrown into the sea or springs; in some places his revival is celebrated on the following day.
Adonis's death is annually mourned with wailing, beating of the breast, and women carrying an image dressed like a corpse.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6147-6234 confidence: high
The passage says Alexandrian, Indian, and European ceremonies resemble one another: two plant-associated divinities are married in effigy, mourned, and thrown into water; the author connects this with Adonis' death and resurrection as vegetation decay and revival.
Adonis is described through death and resurrection, lower-world absence and upper-world return, and the seasonal disappearance and reappearance of vegetation and corn.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6147-6234 confidence: high
The passage says Adonis spends half or a third of the year in the lower world and the rest in the upper world, and Frazer interprets this as vegetation or corn buried in earth and reappearing above ground.
The passage explicitly interprets the death and resurrection of Adonis as representing vegetation’s decay and revival, including the comparison to plants buried below and reappearing above ground.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 confidence: medium
Adonis ceremonies are described as charms of sympathetic magic: rapid wheat and barley growth encourages crops, and throwing gardens/images into water secures fertilising rain.
The passage connects Adonis water-casting with the resurrection of the god and revival of vegetation, and describes Thammuz as dead and restored to life by water.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 confidence: medium
A Babylonian legend says Istar descends to Hades to fetch the water of life to restore dead Thammuz; water appears to have been thrown over him during a mourning ceremony around his funeral pyre.
The passage interprets Adonis water rites as effecting the god's resurrection and describes Thammuz as restored by water of life or revived when water is poured over his effigy.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6465-6519 confidence: high
Attis is introduced as to Phrygia what Adonis was to Syria; he is described as a vegetation god whose death and resurrection were annually mourned and rejoiced over in spring, and whose rites and legends were sometimes identified with Adonis's.
Attis is described as a vegetation god whose death and resurrection were annually mourned and rejoiced over at a spring festival.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6465-6519 confidence: high
“Like Adonis, he appears to have been a god of vegetation, and his death and resurrection were annually mourned and rejoiced over at a festival in spring.” The passage adds that their legends and rites were so similar that ancients sometimes identified them.
Attis is explicitly described as a vegetation god whose death and resurrection are ritually mourned and rejoiced over at a spring festival.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6521-6595 confidence: high
The author assumes the effigy was attached after Attis’s mimic death and burial, reads this as revival in tree-form, and says the effigy was kept for a year and then burned, with comparisons to May-pole and corn-spirit effigies.
Attis’s death and resurrection are linked with revival in tree-form and with grain being reaped, stored, and sown again.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6521-6595 confidence: low
Osiris is introduced as possibly a vegetation personification with annual death and resurrection, but the passage stresses the heterogeneous complexity of his character and the scanty evidence; he is said to be analogous to Adonis and Attis if this view is sustained.
Osiris is presented as possibly one of the vegetation personifications whose annual death and resurrection were celebrated in many lands.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6521-6595 confidence: high
Attis is linked to tree-spirits and corn growth, called very fruitful and a reaped ear of corn, and his death and resurrection are interpreted through grain cut, stored, and sown again.
Attis' sufferings, death, and resurrection are interpreted through the cycle of grain cut, stored, and sown; Osiris is introduced as a possible analogous vegetation figure with annual death and resurrection.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: high
Annual rites for Osiris’ death and burial include five days’ mourning, earth-ploughing, search for the mangled body, rejoicing at discovery, solemn burial, and lamentations put in the mouths of Isis and Nephthys; Brugsch says they “vividly recall the dirges chanted at the Adonis’ rites over the dead god.”
Annual rites celebrate Osiris’ death and burial with mourning, earth-ploughing, search, discovery, rejoicing, burial, and lamentations.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6597-6671 confidence: high
Osiris travels spreading civilization; on return Set/Typhon and seventy-two others plot against him, seal him in a decorated coffer with molten lead, cast it into the Nile, and it floats to the sea.
The passage narrates Osiris’s murder, dismemberment, ritual mourning and burial, and ceremonies Frazer connects with resurrection.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6673-6723 confidence: medium
“In all three cases we see a god whose untimely and violent death is mourned by a loving goddess and annually celebrated by their worshippers.”
The passage explicitly groups Osiris, Adonis, and Attis as gods whose untimely violent deaths are mourned by loving goddesses and annually celebrated by worshippers.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6673-6723 confidence: high
“In all three cases we see a god whose untimely and violent death is mourned by a loving goddess and annually celebrated by their worshippers.”
The passage explicitly groups Osiris, Adonis, and Attis as gods whose violent deaths are mourned and annually commemorated, and then identifies Osiris with vegetation, corn, crop, and harvest.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6725-6799 confidence: medium
Osiris is presented as corn-spirit and tree-spirit; a pine is cut, hollowed, used to make an Osiris image, the image is placed in the tree hollow, kept for a year, and burned like the Attis image attached to a pine-tree.
The Osiris image is kept for a year and burned; Osiris is shown as a corpse with ears of corn sprouting from him; the rites are annual and tied to vegetation imagery.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6957-7045 confidence: high
The passage identifies annual vegetation growth and decay as another natural phenomenon suited to the conception of death and resurrection.
The passage explicitly argues that annual vegetation growth and decay better explains Osiris's death and resurrection than daily sunset and sunrise, and that related rites share the mimic death and revival of vegetation.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6957-7045 confidence: high
Ancient opinion is said to have classed together the worship and myths of Osiris, Adonis, Attis, Dionysus, and Demeter as religions of essentially the same type.
The passage says ancient opinion grouped Osiris, Adonis, Attis, Dionysus, and Demeter as essentially the same type, and treats their rites as comparable through vegetation death and revival.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6957-7045 confidence: high
The passage states that annual growth and decay of vegetation is another natural phenomenon to which death and resurrection can be applied and that folk-custom has represented it so.
The passage explicitly interprets the essence of the compared rites as mimic death and revival of vegetation, tied to annual growth and decay.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6957-7045 confidence: medium
Some writers identify Osiris with the sun because the myth of death and resurrection seems to fit daily solar appearance and disappearance; the passage objects that this does not explain annual ceremony or tearing in pieces.
The passage discusses Osiris's death and annual ceremony and compares it with similar rites for Adonis, Attis, Dionysus, and Demeter.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: high
Dionysus is introduced as one of the vegetation gods believed to have died violently, been brought to life again, and had his sufferings, death, and resurrection enacted in rites.
Dionysus is explicitly described as dying violently, being brought to life again, and having these events enacted in rites; multiple resurrection or rebirth variants are summarized.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: high
Dionysus is introduced as a vegetation god believed to have died violently, been brought to life again, and had his sufferings, death, and resurrection enacted in rites.
The passage repeatedly states that Dionysus dies violently, is restored or resurrected in variant myths, and is associated with spring and vegetation deities.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: medium
The passage says that in some places a human being was torn in pieces at rites of Dionysus instead of an animal, naming Chios and Tenedos.
The passage says slain bull, goat, and possibly human victim represented the slain god in Dionysus rites.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: high
An agreement assigns Proserpine to spend a third, or in another account a half, of each year with Pluto underground and to come forth in spring to dwell above with Demeter and the gods.
Proserpine spends part of each year underground and returns in spring; the passage calls this annual death and resurrection, descent and ascension.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: medium
The passage reports human sacrifice or tearing in Dionysian rites at Chios and Tenedos, a child sacrifice tradition at Potniae, and an Orchomenus custom in which the priest of Dionysus pursued women with a sword and could slay one.
Frazer states that animal and possibly human victims in Dionysian rites represented the slain god.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7683-7765 confidence: medium
Acosta’s Peruvian account describes fruitful maize placed in a Pirua with ceremonies and night watching, dressed in rich garments, venerated as mother of the maize, asked about its strength, and burned and renewed if it cannot last until next year.
The Mother of the Maize is burned or put to death if her strength fails and is replaced by a fresh Mother of the Maize to prevent the maize from languishing.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7683-7765 confidence: high
Acosta describes fruitful maize placed in a Pirua granary, dressed in rich garments, watched, worshipped as mother of the maize, questioned about its strength, burned if weak, and renewed so the seed of maize may not perish.
The Maize-mother is questioned about her strength; if weak, she is burned and replaced by a fresh figure so the maize will not perish. Frazer explicitly treats this as confirmation of killing the god periodically or occasionally.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7815-7896 confidence: high
Proserpine’s descent into the lower world is interpreted as seed-sowing, her spring reappearance as sprouting young corn, and this year’s Proserpine as next year’s Demeter.
Proserpine’s descent is interpreted as seed-sowing and her return as sprouting; the myth is tied to annual disappearance and reappearance from the ground.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7815-7896 confidence: high
The passage explains the Prussian mother as ripe corn and the child as next year’s corn, then interprets Demeter as this year’s ripe corn and Proserpine as seed-corn sown in autumn and returning in spring; Proserpine’s descent is read as sowing and her return as sprouting.
Proserpine’s descent into the lower world is interpreted as sowing seed, and her reappearance in spring as the sprouting of young corn.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7898-7979 confidence: high
The passage says the Corn-mother and harvest Maiden are prototypes of Demeter and Proserpine; it identifies Proserpine’s death and resurrection as central and links it with Adonis, Attis, Osiris, Dionysus, and rustic rites among reapers and vine-dressers.
The passage identifies Proserpine’s death and resurrection as central and connects the same annual divine death-and-resurrection conception with vegetation worships.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7898-7979 confidence: high
The passage states that Proserpine's death and resurrection, combined with her vegetation-deity nature, links her myth with the cults of Adonis, Attis, Osiris, and Dionysus, and raises the question of annual divine death and resurrection arising from rustic rites among reapers and vine-dressers.
The passage explicitly identifies Proserpine's death and resurrection and links the incident with vegetation cults of Adonis, Attis, Osiris, and Dionysus.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7898-7979 confidence: medium
The passage states that Proserpine's death and resurrection, combined with her vegetation-deity nature, links her myth with the cults of Adonis, Attis, Osiris, and Dionysus, and raises the question of annual divine death and resurrection arising from rustic rites among reapers and vine-dressers.
The passage asks whether annual death and resurrection of a god may originate in rustic rites among reapers and vine-dressers and points to harvest and vintage customs in Egypt, Syria, and Phrygia.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7981-8057 confidence: medium
Egyptian reapers lament the first sheaf and invoke Isis; Greeks call the cry Maneros and explain it as a lament for an agricultural youth; Frazer connects it with mââ-ne-hra, “come thou back,” and interprets it as a dirge and return-prayer for the corn-spirit in the first cut corn.
The Egyptian first-sheaf cry is interpreted as a dirge for the corn-spirit's death under the sickle and a prayer for its return.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7981-8057 confidence: medium
The formula mââ-ne-hra is translated as “come thou back” and is said to occur in Egyptian writings, including the dirge of Isis in the Book of the Dead.
Frazer interprets the first-sheaf cry as a dirge for the death of the corn-spirit and a prayer for its return.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8577-8662 confidence: medium
The Meriah is said by cited authorities to be regarded as more than mortal and treated with reverence close to adoration; Frazer concludes he appears divine and may have represented an Earth or vegetation deity.
The passage explicitly describes a custom of killing the representative of a god and identifies victims with corn or the corn-spirit.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8746-8810 confidence: high
At Pessinus the high-priest appears to have been annually slain as Attis; Attis is called a vegetation god and “a reaped ear of corn,” and may be thought of as a corn-spirit embodiment compared with Lityerses.
Attis and Lityerses are described as vegetation spirits or deities whose personal representatives were annually slain; the Bormus song is read as a lament for the slain corn-spirit and a call for return next year.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8746-8810 confidence: medium
Bormus is described as similar to Lityerses; his death or disappearance was annually mourned by reapers, he was a king's son or wealthy man's son, and he disappeared fetching water, with one version saying water nymphs carried him off.
Bormus's death or disappearance is annually mourned, and the reapers' call may be a prayer that the corn-spirit return in fresh vigour the next year.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8746-8810 confidence: high
At Pessinus, the high-priest appears to have been annually slain in the character of Attis, a vegetation god; Attis is described as a reaped ear of corn and possibly identical with Lityerses as a corn-spirit embodiment.
Attis and Lityerses are treated as vegetation figures whose personal representatives were annually slain, with seasonal distinction between spring and harvest rites.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8746-8810 confidence: medium
Frazer says the Bithynian Bormus resembles Lityerses: Bormus, a king's son or son of a wealthy distinguished man, was annually mourned by reapers after his death or disappearance; he disappeared while fetching water and in one version was carried off by water nymphs.
The reapers' song for Bormus is interpreted as lamentation over the corn-spirit's death and a prayer for return in renewed vigor next year.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8812-8848 confidence: medium
Frazer says analogies with Lityerses and folk custom suggest that the slain corn-spirit or dead Adonis in Phoenicia may formerly have been represented by a human victim.
Frazer suggests a human victim may have represented the slain corn-spirit or dead Adonis and compares this with harvest victims elsewhere.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8850-8929 confidence: medium
“the slain corn-spirit—the dead Osiris—was represented by a human victim, whom the reapers slew on the harvest-field, mourning his death in a dirge”
The passage says dead Osiris, as corn-spirit, was represented by a human victim killed at harvest, mourned, and prayed to revive and return the following year.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8850-8929 confidence: low
Osiris’s body fragments are said to have been scattered and buried by Isis; Frazer says this may recall dividing a human victim and burying pieces in fields like the Khonds, or may express seed scattering mythically, as with Thammuz.
The passage treats Osiris’s scattered and buried body fragments as possibly recalling divided victim pieces buried in fields, or as a mythical expression for seed scattering.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8850-8929 confidence: high
The slain corn-spirit, the dead Osiris, is said to be represented by a human victim whom reapers kill in the harvest-field and mourn in a dirge called Maneros by the Greeks.
The reapers mourn the slain corn-spirit and pray that it revive and return with renewed vigour in the next year.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 8931-9013 confidence: medium
“the death of the corn-spirit, the rustic prototype of Osiris” is announced by Egyptian reapers’ cries, according to Frazer.
The passage explicitly says the harvest cry announces the death of the corn-spirit and links this figure with Osiris.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 1211-1272 confidence: high
The passage states that at the death of a human incarnation, the divine spirit sometimes transmigrates into another person.
The passage explicitly states that at the death of a human incarnation the divine spirit may transmigrate, then gives Kaffa, Laosian, Bhotan, Grand Lama, and Dalai Lama examples.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) / CONTENTS; lines 85-116 confidence: medium
Chapter III is “Killing The God,” with subsections on killing the divine king, killing the tree-spirit, carrying out Death, Adonis, Attis, Osiris, Dionysus, Demeter and Proserpine, and Lityerses.
The contents explicitly lists “Killing The God” and subsections “Killing the divine king” and named figures often treated in that chapter sequence.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10850-11070 confidence: medium
The Osiris entry indexes myth, ritual, representation of the dead body, corn-spirit, tree-spirit, grave, sun-god arguments, vegetation-god status, rites similar to Dionysus and Adonis, human-victim representation, mysteries, pig form, death, annual pig sacrifice, and bull form.
The Osiris entry indexes death, dead-body representation, corn-spirit, tree-spirit, vegetation-god status, and rites similar to Dionysus and Adonis.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 10850-11070 confidence: medium
Osiris is indexed under myth, ritual, dead-body representation, corn-spirit, tree-spirit, vegetation god, rites similar to Dionysus and Adonis, possible human-victim representation, mysteries, pig form, death, annual pig sacrifice, and bull form.
Osiris is indexed under death, ritual, corn-spirit, tree-spirit, vegetation god, and rites similar to Dionysus and Adonis.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11515-11720 confidence: high
The tree-spirit entry lists leaf-clad representatives, killing the tree-spirit, annual reasons for killing it, goat embodiment, burning in effigy, and human beings burned as representatives of it.
The tree-spirit entry lists killing the tree-spirit, annual reasons for killing it, and burning the tree-spirit in effigy or through human representatives.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 11722-11964 confidence: medium
"Vegetation, spirit of, in human shape"; "slain at midsummer".
The passage indexes the vegetation spirit in human shape and as slain at midsummer.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 8664-8866 confidence: medium
Adonis is indexed under myth and worship, connection with vegetation, gardens, rites similar to Osiris, probable cult origin, lament, and as a pig.
Adonis is indexed with a lament and vegetation connection; Attis is indexed as a tree-spirit or corn-spirit with a probable slaying of his high priest in the character of the god.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9092-9315 confidence: medium
The index lists belief in the resurrection of the buffalo, the sacred buffalo of the Todas, fish and salmon ceremonies, sacrifice of the sacred buzzard, sacrifice of the Cobra Capella, and hunting the wren.
The index lists belief in the resurrection of the buffalo, lamentation for the death of Adonis, burial of Carnival, mock burial, and carrying out Death.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9757-9974 confidence: low
"Grand Lama, death and reappearance of the."
The Grand Lama is indexed under death and reappearance.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX.; lines 9757-9974 confidence: medium
Entries list killing the god, killing a god in animal form, motives for killing the god, gods dying and buried, and incarnate gods slain.
The index lists killing the god, incarnate gods slain, gods dying and buried, and killing a god in animal form.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1039-1079 confidence: high
In Beauce near Orleans, around April 24 or 25, villagers make a straw-man called the great mondard, say the old mondard is dead, process the new one, place it on the oldest apple-tree, later throw it into water or burn it and cast ashes into water, and give the title to the first fruit-plucker.
The old mondard is said to be dead and replaced in spring; Frazer interprets the straw figure as the tree-spirit dead in winter and revived with apple-blossoms, and compares this with the resurrection of the corn-spirit.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1081-1138 confidence: medium
The author concludes that Dionysus as goat and bull was essentially a vegetation god; Chinese and European customs may illuminate rending a live bull or goat in Dionysian rites, eating raw flesh as a sacrament, possibly using portions in fields, and representing Dionysus' resurrection by a stuffed slain ox as at the Athenian bouphonia.
The author treats Dionysus as a vegetation god, connects rending of the bull or goat with distributing divine fertility, and suggests his resurrection may have been represented by stuffing and setting up the slain ox.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1081-1138 confidence: medium
Frazer concludes that Dionysus as goat and bull was a vegetation god; he suggests that rending a live bull or goat in Dionysian rites distributed the god's life-giving fertility, that the raw flesh was eaten as a sacrament, and that Dionysus's resurrection may have been represented by stuffing and setting up the slain ox.
Frazer connects Dionysus as a vegetation god with rending a live bull or goat, raw sacramental eating, and a possible ritual representation of resurrection by setting up a stuffed slain ox.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1213-1277 confidence: medium
The passage says it is unclear whether the corn-spirit is dead or revived; at the Thesmophoria, according to the cited emendations, pigs were thrown in alive and supposed to reappear at the next year's festival, implying a corn-spirit alive underground.
The passage reports pigs placed alive underground and expected to reappear the next year, and interprets the corn-spirit as living and working under ground before autumn renewal.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1422-1506 confidence: medium
The killing of the pig is described as an annual representation of the killing of Osiris, compared with Thesmophoria pigs representing Proserpine’s descent and with European harvest killings of animals as representatives of the corn-spirit.
The passage connects the pig sacrifice, European harvest animals, red-haired men, and red oxen with representatives of the corn-spirit or Osiris.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 179-256 confidence: medium
Winter customs: the Wolf may be thought to live in the farmhouse during winter and reappear at midwinter; Polish Christmas customs include a man with wolf skin, a stuffed wolf carried for money, and an indicated older custom of a leaf-covered man called the Wolf.
The passage says the Wolf may be thought to live in the farmhouse during winter and reappear at midwinter as lengthening days herald spring.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2138-2205 confidence: high
The Panes is said to have been a woman changed into a bird by Chinigchinich; the Acagchemen believed the annually sacrificed bird came to life again, returned to the mountains, and multiplied while remaining one and the same female.
The Panes bird is annually sacrificed but believed to come to life again, return to the mountains, and become multiplied while the sacrificed birds are considered one and the same female.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2138-2205 confidence: high
They said Panes was a woman who ran to the mountains and was changed into a bird by Chinigchinich; they believed the annually sacrificed bird came to life again, returned to the mountains, and became multiplied while remaining one and the same female.
The Panes bird is sacrificed annually and believed to come to life again and return to its mountain home.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2207-2282 confidence: medium
Frazer explains the Californian killing of a divine bird as based on treating species life like individual life; the animal is killed while vital so its life may revive with youthful energy.
The passage explicitly interprets the Californian divine bird rite and the Theban ram rite as killings intended to avoid aging and renew the life of the divine animal or god.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2207-2282 confidence: high
The passage explains the Californian killing of a divine bird as based on treating species-life like individual life: the species might age and die unless a vigorous member is killed so that life revives in a new channel.
The passage states that the animal is slain so that its life may revive in a fresh channel and begin a new term of youthful life.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2453-2526 confidence: medium
Libations are offered to the inabos or sacred wands outside the hut; five new wands with bamboo leaves are set up, and “the leaves mean that the bear may come to life again.”
The festival wands carry bamboo leaves that are explicitly explained as meaning that the bear may come to life again after being killed.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2528-2574 confidence: medium
At Usu the Ainos shout, “We kill you, O bear! come back soon into an Aino”; Frazer then reports conflicting statements about whether the bear’s heart is offered to the dead animal or eaten.
The Ainos ask the killed bear to come back soon into an Aino, and one cited authority reports that the bear’s heart is offered to assure the dead animal that it is still in life.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2528-2574 confidence: medium
“We kill you, O bear! come back soon into an Aino.”
The Aino cry at Usu asks the bear being killed to come back soon into an Aino.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 258-329 confidence: high
Near Udvarhely, a live cock is bound in the last sheaf and killed with a spit; its skin and feathers are kept until spring, when grain from the last sheaf is mixed with the feathers and scattered on the field.
The passage states that the corn-spirit in cock form is killed at harvest and rises to fresh life and activity in spring, especially through the preservation and spring scattering of feathers with seed-corn.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 258-329 confidence: high
Near Klausenburg a buried cock is beheaded by a young man with a scythe; near Udvarhely a live cock is bound in the last sheaf, killed with a spit, skinned, and its skin and feathers are kept until next year.
The passage states that the corn-spirit in cock form is killed at harvest but rises to fresh life and activity in spring, and describes feathers mixed with seed-corn for spring sowing.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4789-4872 confidence: high
The passage suggests combining the killing of a human or animal god to preserve divine life from old age with an annual expulsion of evils and sins; the dying god then becomes a scapegoat who carries sufferings and sins beyond the grave.
The passage directly proposes that a dying god may be killed and made to bear away communal sins, sorrows, and evils.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4789-4872 confidence: high
The “carrying out Death” ceremony is interpreted as involving a vegetation spirit slain in spring and also a public scapegoat; joy, fear, and abhorrence toward the effigy are explained by the burden of evils placed upon it, with sin- or disease-laden boats cited as an analogy.
Death is described as a vegetation spirit annually slain in spring so that he may return with youthful vigor; Mars is connected with sprouting vegetation.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4789-4872 confidence: high
The passage suggests combining two customs: killing the human or animal god to save divine life from age, and annual expulsion of evils and sins; the dying god is then made to carry sufferings and sins beyond the grave.
The passage explicitly describes the dying god as carrying away the sins and sorrows of the people and connects this with ritual killing.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4789-4872 confidence: high
The 'carrying out Death' ceremony is interpreted as involving a vegetation spirit annually slain in spring; the effigy is carried out for burial or burning, with joy as well as fear and abhorrence, because it also bears communal evils.
The Death figure is described as the spirit of vegetation annually slain in spring so that it may come to life again with youthful vigour.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4926-4994 confidence: medium
The human scapegoat was beaten on the genital organs with squills and similar items and annually sacrificed at the Thargelia, described as an early harvest festival; the author identifies him as a representative of a creative and fertilising vegetation god.
The author interprets the human scapegoat at the early harvest festival as a representative of a fertilising vegetation god who is slain so that divine life and natural energies may be renewed in a young successor.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 4926-4994 confidence: medium
The scapegoat at the Thargelia is interpreted as a representative of the creative and fertilising vegetation god, annually slain to keep divine life vigorous; in drought or famine, the god is imagined as born young again to restore nature’s energies.
The passage says the god’s representative is slain so that divine life remains vigorous, and in special crises the god is imagined as born young again to renew nature.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5068-5164 confidence: medium
Mexican ritual is described as representing the slain god’s immediate return by skinning the slain man-god and clothing a living man in the skin as the new godhead representative.
Frazer states that the slain god comes to life again immediately by having a living man clothed in the slain representative’s skin; the Toci and Totec examples elaborate this sequence.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 5068-5164 confidence: high
A woman representing Toci, Mother of the Gods, is adorned as the goddess, feasted, taken to a temple summit, beheaded, flayed, and her skin is worn by a priest; her thigh skin becomes a mask for a young man representing Cinteotl.
The passage repeatedly describes a killed or sacrificed divine representative being flayed and a living person taking on divine representation by wearing the skin.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 6654-6693 confidence: high
The woman removes the necklace at night and Sodewa Bai lives again, then puts it on in the morning and Sodewa Bai dies again; the prince discovers the treachery and restores the necklace.
Sodewa Bai and Dalim die when the life-necklace is worn by another and return to life when it is removed.
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egyptian
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Development of Religion and Thought in Ancient Egypt Development of Religion and Thought in Ancient Egypt / LECTURE I / THE ORIOINS 9; lines 799-915 confidence: high
The author concludes that early sources identify Osiris with waters, especially the inundation, with soil, and with vegetation, and treat him as the imperishable principle of life.
The passage explicitly calls Osiris an ever-dying, ever-reviving god and relates him to annually waxing and waning Nile waters and vegetation.
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Development of Religion and Thought in Ancient Egypt SOCIAL FORCES AND RELJOJON 247 / SOCIAL FORCES AND BEUGION 249 / SOCIAL FORCES AND KELIQION 251 / LECTURE VIII; lines 10638-10739 confidence: high
Upwawet processes to scatter Osiris’s enemies and open the way; Osiris appears in his sacred barque; pilgrims including Ikhernofret ascend and repel foes. Ikhernofret passes over the god’s death but reports arranging the Great Procession when the god met his death.
The drama includes the god’s death, preparation of the body, entombment, and final restoration to life with triumphal temple entry.
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Development of Religion and Thought in Ancient Egypt THE IMPERIAL AGE AND MONOTHEISM 335 / THE IMPERIAL AGE AND MONOTHEISM 337 / TEE IMPERIAL AGE AND MONOTHEISM 339 / THE IMPERIAL AGE AND MONOTHEISM 341; lines 12755-12814 confidence: high
Performers and pilgrims are linked with the "passion play" and with a "drama of the life and death and resurrection of Osiris."
The passage explicitly describes an Osiris drama concerning his life, death, and resurrection.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1151-1230 confidence: high
Egyptians are said to believe Osiris was divine, died and was mutilated by powers of evil, rose again, became king of the underworld and judge of the dead, enabled the righteous to conquer death, and was exalted in heaven in relation to Ra.
Osiris suffers death and mutilation, rises again, and is said to have conquered death.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1478-1552 confidence: medium
Osiris is described as both god and man, a sufferer whose human death allowed him to sympathize with human sickness and death.
Osiris is described as living like humans, suffering a cruel death, triumphing over death by divine help, and becoming the pattern for what humans hoped to undergo after death.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1877-1957 confidence: high
Osiris retained the highest place as God-man, cause, symbol, and type of resurrection and everlasting life; people were mummified in imitation of him and expected resurrection in an immortal spiritual body because he had risen, ascended into heaven, and become king and judge of the dead.
Humans are said to have been mummified in imitation of Osiris and to expect victory over death because Osiris had vanquished death and risen.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1959-2029 confidence: high
The hymn rejoices when Osiris gathers his bones and makes his body whole daily; it says Anubis and the two sisters come to gather his limbs and put together his mutilated members.
The hymn describes Osiris's bones being gathered, his body made whole daily, and his mutilated members put together by Anubis, Isis, and Nephthys.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1828-1919 confidence: low
The tale’s inexorable fate brings family members to die in the same spot; this is said not to be due to Greek influence, though akin to it, and is linked to Bata’s transmigrations and the Doomed Prince’s risks.
The passage cites the irrepressible transmigrations of Bata as a related Egyptian idea.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty REMARKS / XIXTH DYNASTY / ANPU AND BATA. / REMARKS; lines 1022-1086 confidence: medium
The passage compares Bata with Atys or Attis: Atys is a chaste shepherd who flees corruption, mutilates himself, dies under a tree, and is revived; further parallels include blood drops, tree cutting, and birth through plant matter.
Atys is said to die under a tree and afterwards be revived, and the passage calls this a duplicate of the story of Bata while also linking Bata to a tree transformation.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty THE DOOMED PRINCE / REMARKS / XIXTH DYNASTY / ANPU AND BATA.; lines 863-925 confidence: high
A feast with offerings is proclaimed; a chief butcher sacrifices the ox; two blood drops fall by Pharaoh's doors and become two great Persea trees.
The ox is sacrificed; its blood becomes two Persea trees; one tree later declares itself to be Bata alive after having become the ox.
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Legends of the Gods: The Egyptian Texts, edited with Translations I.--INCANTATIONS AGAINST REPTILES AND NOXIOUS CREATURES IN GENERAL. / ANOTHER CHAPTER. / II.--THE NARRATIVE OF ISIS. / THE HISTORY OF ISIS AND OSIRIS,; lines 6249-6365 confidence: high
A fourth explanation identifies Osiris as Moon and Typhon as Sun/Seth; Herakles accompanies the Sun and Hermes the Moon; Osiris’s death-day, age of twenty-eight years, crescent funeral tree-trunk, fourteen pieces, Nile heights, Apis’s moon-ray begetting, Osiris entering the Moon, and Isis as productive faculty are all linked with lunar cycles.
Osiris is identified with the Moon; his death-day is linked to the Moon’s waning, his twenty-eight years to the lunar revolution, and his fourteen pieces to the fourteen waning days.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1061-1132 confidence: medium
Chapters CXXXIII-CXLIII include daily magical ceremonies for becoming a living soul forever, reconstituting Osiris, setting up twelve altars, offerings to gods and forms of Osiris, and vignettes of solar boats.
Chapter CXXXVIII refers to the ceremony of reconstituting Osiris.
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The Book of the Dead THE BOOK OF THE DEAD. / CHAPTER I / CHAPTER II / CHAPTER III; lines 251-340 confidence: high
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.
Osiris is associated with procreation, renewed birth, and resurrection; later hymns and litanies deal with his sufferings, death, and resurrection, and he is called the giver of everlasting life.
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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 7483-7547 confidence: medium
Osiris is described as partly divine and partly human, raised from the dead without corruption, and worshipped by Egyptians as a Great God able to sustain his own life and give mortals life after death.
The passage states that what Osiris effected for himself he could effect for humans, making his resurrection a model for mortal resurrection.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA AND APEP 327 / RA WORSHIP 329 / HELIOPOLIS 331 / CULT OF HELIOPOLIS 333; lines 14779-14857 confidence: high
Osiris is described as a Man-god who rose from the dead and established himself in the underworld as judge and king.
Osiris is explicitly described as one who rose from the dead.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ELEPHANT AND BEAR 365 / JACKAL AND ASS 367 / SHREW-MOUSE, HEDGEHOG 369 / HARE, PHOENIX 371; lines 22919-23010 confidence: high
According to Pliny as reported here, the old phoenix builds a cassia and incense nest, fills it with perfumes, lies down and dies; from bones and marrow comes a worm that becomes a little bird, buries the predecessor’s remains, and carries the nest to the City of the Sun.
The Plinian report describes the old phoenix dying in an aromatic nest and a worm from its bones and marrow becoming a new bird that buries the predecessor.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FUNERAL OF OSIRIS / FUNERAL OF OSIRIS / RESURRECTION OF OSIRIS / RESURRECTION OF OSIRIS 139; lines 7201-7283 confidence: high
In the Book of the Dead, Osiris is described as greatest of the gods, judge of men after death, and arbiter of future destiny; his exalted position is tied to his having died, been dismembered, had his limbs reconstituted, and become immortal.
Osiris is said to have died, been dismembered, had his limbs reconstituted, become immortal, and been brought back to life through Thoth's words and ritual ceremonies.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II FUNERAL OF OSIRIS / RESURRECTION OF OSIRIS / RESURRECTION OF OSIRIS 139 / OSIRIS, JUDGE OF THE DEAD 141; lines 7286-7322 confidence: medium
Egyptians did not treat resurrection rites as the cause; Osiris, the god-man risen from the dead and living in a perfect body, is described as the cause of resurrection.
Budge states that belief in the dead after death was bound up with Osiris, who had risen from the dead and become incorruptible and immortal.
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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: high
"thy son Horus avengeth thee" and gathers Osiris's person, members, bones, and belongings while removing evil from him.
Horus gathers Osiris's members and bones, restores what belongs to him, and Osiris is raised to stand as a living being forever.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 199 / SERAPIS 201 / CHAPTER XIII / ISIS 203; lines 11634-11721 confidence: medium
In the Plutarch summary, Osiris is slain by Typhon/Set; the box containing his body is thrown into the river and carried to sea; Isis finds and hides it, but Typhon finds it and cuts the body into pieces.
Osiris is slain, his body is carried away and dismembered, and Isis restores him to life.
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The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9660-9842 confidence: high
Osiris is indexed with references and subentries: accused by Set; death and resurrection; hymn and litany; murder; mummy; tomb; Khenti Amenti; Un-Nefer.
The index explicitly includes 'death and resurrection of' Osiris and related subentries for murder, mummy, and tomb.
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The Literature of the Ancient Egyptians THE LITERATURE OF THE ANCIENT EGYPTIANS / CHAPTER I / CHAPTER II / THE PYRAMID TEXTS; lines 555-631 confidence: high
The passage says Egyptians of the sixth dynasty valued prayers more than magical spells and that Osiris religion promised people of all ranks life beyond the grave after resurrection made certain through Osiris’s sufferings, death, and resurrection as an incarnation of the primeval creator god.
Osiris is described as suffering, dying, and being resurrected, and this resurrection is said to make life beyond the grave certain for followers.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11226-11314 confidence: medium
Istar seeks Tammuz in Hades with the waters of life; the descent poem is sung at Tammuz’s yearly festival; Tammuz is mourned as a young dead god, and an alternate Eridu belief makes him a heavenly gate warder with Nin-gis-zida.
Tammuz is mourned at a yearly festival for untimely death, and while Istar is imprisoned no offspring are produced among humans or cattle.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 12441-12527 confidence: high
The summer solstice feast in June marked drying soil and disappearing vegetation; it was consecrated to Bil-’si in some early Babylonian states and later associated with Tammuz, whose death was celebrated when nature seemed to die and who was also observed as risen again from the dead.
Tammuz is described as having died untimely, being celebrated when nature seemed to die, and as risen again from the dead in another observance.
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The Religions of Ancient Egypt and Babylonia PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX. / FOOTNOTES; lines 15711-15818 confidence: medium
Tammuz spends half his annual life in the underworld or is a fellow-warder with Nin-gis-zida at the gates of heaven; he pastures cattle beyond the river Khubur, the ocean-stream encircling the earth, on the road to the land of the dead.
Tammuz is said to spend half his annual life in the underworld, and the author notes the possible, unproved combination of a sun-god with spring vegetation.
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The Religions of Ancient Egypt and Babylonia The Religions of Ancient Egypt and Babylonia / CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT.; lines 3284-3364 confidence: high
The phoenix or bennu is described as a heron or crested-ibis-associated bird, the spirit of the sun-god, standing on a tree at Heliopolis with flame and sunrise, then becoming an Osiris at sunset and awakening with the rising sun.
The phoenix is described as associated with sunrise, sunset, mummification as Osiris, awakening with the rising sun, and a later story in which it dies and is renewed after five hundred years.
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greek
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Hesiod, the Homeric Hymns, and Homerica DOUBTFUL FRAGMENTS / THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER; lines 5544-5635 confidence: medium
Demeter and Persephone embrace; Demeter asks whether Persephone tasted food below and explains that if she did, she must dwell beneath the earth for a third part of each year and return above when spring flowers bloom.
Persephone is carried beneath the earth to darkness and returns above, with future recurring ascent tied to spring.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24566-24651 confidence: medium
On Good Friday night the long service is described as a funeral-drama; a bier below the chancel-step holds the death-like figure of Christ, priests chant lamentations, and women kiss the dead form.
The Good Friday rite presents the dead Christ carried to the grave; the Easter-eve rite presents the empty bier and risen Christ, and the narrator states that the dead has been restored to life before the villagers’ eyes.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24838-24899 confidence: high
The Adonis rite centers on Aphrodite’s love after his death; the lower-world gods let him return for half of each year, and the rite illustrates that the dead live and are one with their gods.
Adonis dies, remains beloved, and is allowed to return from the lower world to the upper world for half of every year.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24978-25062 confidence: high
In Cybele’s worship, Attis is assigned a role like Adonis: beloved of the goddess, lost and mourned as dead, restored from the grave, and representative of Cybele’s worshippers.
Attis is described as Cybele’s beloved, lost and mourned as dead, then restored from the grave to the goddess who loved him.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25064-25152 confidence: medium
The author says mysteries assured immortality by showing Persephone, Adonis, or Attis restored bodily from the lower world; death was spoken of as marriage into the lower world, and human representatives were shown in wedlock with deities.
The author says mysteries exhibited Persephone, Adonis, or Attis restored from the lower world in bodily form as assurance of immortality.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25392-25458 confidence: high
The car is drawn by male and female Centaurs with torches, drinking-horns, and musical instruments; the scene is interpreted as life reproduced out of death, with Hades rejuvenated as Dionysus and Kore as Ariadne.
The Dionysus-Ariadne cameo is interpreted as the reproduction of life out of death, with Hades issuing forth rejuvenated as Dionysus and Kore appearing as Ariadne.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 confidence: medium
Alcestis's action appears noble to gods and men, and the gods grant her the privilege of returning alive to earth.
The gods grant Alcestis the privilege of returning alive to earth after her noble act.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 834-935 confidence: high
The chiefs send Aethalides as herald with messages and Hermes’ wand; Hermes gave him undimmed memory, and his soul alternates between Acheron, the dead beneath the earth, and living people in sunlight.
Aethalides’ soul is said to move between dwellers beneath the earth and living people in sunlight, while retaining memory through Acheron.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR THEAIOS OF ARGOS, / WINNER IN THE WRESTLING-MATCH.; lines 5167-5277 confidence: medium
Kastor and Polydeukes dwell alternately one day with Zeus and the next under the earth in the valleys of Therapnai, because Polydeukes chose this life after Kastor fell.
The brothers dwell alternately one day with Zeus and the next in secret places under the earth, fulfilling equal fate.
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The Extant Odes of Pindar FOR CHROMIOS OF AITNA, / WINNER IN THE CHARIOT-RACE. / FOR THEAIOS OF ARGOS, / WINNER IN THE WRESTLING-MATCH.; lines 5279-5338 confidence: medium
'half thy time thou shalt be alive beneath the earth, and half in the golden house of heaven.'
The shared lot alternates between being alive beneath the earth and dwelling in the golden house of heaven.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1050-1139 confidence: high
At the Attic Thesmophoria women celebrate Persephone’s descent and ascent; pigs and other things are thrown into caverns, later recovered as remains, placed on an altar, and scattered on fields with seed-corn; a myth says pigs were swallowed by Earth when Persephone was ravished by Hades.
The passage explicitly refers to the Descent and Ascent of Persephone and later describes the year’s death and renewal.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1141-1216 confidence: medium
The Manitos restore Chibiabos to life, but he cannot enter the temple or Medicine Lodge and is sent to reign over departed souls as Persephone does; Manabozho offers to Mesukkumikokwi, the Pawnee Earth Mother; the story is enacted in Pawnee sacred dances.
Chibiabos is made ruler of departed souls, and Persephone is described as Goddess of Death with a promise of life to come.
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The Homeric Hymns THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE / THE HYMN TO DEMETER; lines 1218-1306 confidence: medium
The idea of New Life appears in Australian Mysteries: “a tribesman is buried, and rises at a given signal”; the author interprets this as admission to tribal privileges and moral precepts rather than conversion.
An Australian Mystery is described in which a tribesman is buried and rises at a signal, and this is called an appearance of the idea of New Life.
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The Homeric Hymns THE SO-CALLED HOMERIC HYMNS / THE HYMN TO APOLLO / THE HYMN TO HERMES / THE HYMN TO APHRODITE; lines 696-776 confidence: high
The passage says the rites of Adonis concern the vernal year and that decay and revival of vegetation inspire the rite; it adds that Persephone's descent and return typified the same class of ideas.
The passage explicitly says the Adonis rite is inspired by the decay and revival of vegetation and compares it with Persephone's descent and return.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11817-11939 confidence: medium
The note says the god’s descent through deep water was celebrated yearly with nocturnal rites at a reedy pool; a lamb was thrown into the lake for the warder of hell, and hidden trumpets were sounded to summon Dionysus from the watery depths.
The note describes annual nocturnal rites for Dionysus’s watery descent, possible emergence from the pool, and traditions of resurrection and ascension with his mother.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 confidence: high
Leda, wife of Tyndarus, bears Castor and Pollux; they lie under the earth yet live, dying and coming to life again on alternate days by Jove's dispensation, and they have divine rank.
Castor and Pollux die and come to life again on alternate days throughout all time by Jove's dispensation.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17902-18011 confidence: low
Current students of philosophy are described as young, spare-time learners who withdraw before dialectic and in old age are extinguished more truly than Heraclitus’ sun, which is said to be extinguished nightly and relighted each morning.
Present students are said to be extinguished more truly than Heraclitus’ sun because they never light up again, while the cited sun is extinguished nightly and relit each morning.
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norse
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF LOST MYTHOLOGICAL POEMS. / FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS. / THE HELGI TRILOGY,; lines 9796-9917 confidence: high
“The lot of the three parts is all built on the same lines”; a young hero wins a Walkyrie’s love and protection, marries her, dies, she joins him in the grave, and both are born again under different names.
The editors state that after death and grave-union, the two lovers are born again under different names to go through the same life-story with varying incidents.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI.; lines 11826-11949 confidence: high
The first war remembered by the Sibyl begins with Gold-weig being speared and burned in the High One’s Hall; she is three times burned, three times reborn, and still lives.
Gold-weig is speared and burned and is described as three times burned, three times reborn, and still living.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 confidence: high
The narrator explains Idun as vegetation carried off in autumn, Thiassi as wintry wind, Loki as south wind, the seed or swallow as signs of spring, and renewed youth and beauty as Nature's spring resurrection.
The narrator explicitly explains Idun as vegetation carried away in autumn and brought back as seed or swallow before spring renewal.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 confidence: medium
Uller is second only to Odin as winter-god, usurps Odin's place during winter absence, rules Asgard and Midgard, may take Frigga according to some authorities, and is driven away when Odin returns.
Uller is said to spend part of the year in the depths of Nifl-heim with Hel and to reappear when Odin departs; Balder also joins him there at Midsummer.
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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
Hel will release Balder only if all animate and inanimate things weep; the verse states, "Fails but one thing to grieve, here Balder stops."
Hel offers Balder's return if all things weep, but Thok's refusal prevents the return.
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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
“all things weeping to bring Balder back”
The festival commemorates Balder’s death and descent into the lower world, and the verse describes all things weeping to bring Balder back.
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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 tears shed by all things for Balder are said to symbolize spring thaw after winter; Thok alone shows no tenderness because she is coal buried in the dark earth.
The passage links Balder’s death and desired return with spring thaw, sun, vegetation, midsummer, shortening days, and winter solstice.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12980-13082 confidence: medium
Balder is described as a radiant sunshine god comparable to Apollo and other figures; his hall, flowers, universal favor, mistletoe vulnerability, death through Loki's jealousy, and funeral pyre are summarized.
Balder can be slain only by mistletoe, is burned on a pyre, and remains in Nifl-heim because a condition for release is not fulfilled.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1014-1160 confidence: high
The Einheriar eat the flesh of Sæhrimnir, cooked by Andhrimnir in Eldhrimnir; the boar is slain daily and comes to life again before the next meal.
Sæhrimnir is slain and eaten daily but comes to life again before the next meal.
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The Poetic Edda BALDRS DRAUMAR / BALDRS DREAMS / INTRODUCTORY NOTE / NOTES; lines 8074-8141 confidence: medium
Baldr is identified as son of Othin and Frigg, best and noblest of the gods, one who comes again among survivors after the final battle, and one mostly mentioned in connection with his death.
Baldr is described in relation to his death and as coming again among survivors after the final battle.
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The Poetic Edda HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN; lines 11252-11299 confidence: high
Sigar reports Helgi fell in the morning at Frekastein; calls him the noblest king beneath the sun; says Alf has the joy of victory.
The passage reports Helgi's fatal wounding/fall and then explicitly states that Helgi and Svava were born again.
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The Poetic Edda HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE / NOTES; lines 12986-13061 confidence: high
The prose note says the annotator disdains belief that men and women could be reborn and that Helgi’s rebirth theory seems to have developed to unite stories in which the hero is slain.
The prose note explicitly discusses belief in rebirth and says Helgi’s rebirth theory developed to unite stories in which the hero is slain.
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The Poetic Edda LAYS OF THE GODS / VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE; lines 684-803 confidence: high
The note summarizes Valkyries bringing slain warriors, Baldr’s slaying through Loki’s wiles, summons to battle, Othin’s death, and fire leaping high around heaven.
The note says Baldr is slain through Loki’s wiles and later comes back when a new world rises and unsowed fields bear fruit.
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The Poetic Edda NOTES / HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE; lines 12207-12339 confidence: high
The note summarizes Section I as Helgi's disguised adventure in Hunding's home; Sections II-III as Helgi-Sigrun dialogues; Section VI as Dag telling Sigrun of Helgi's death, her curse and lament; and Section VIII as the return of dead Helgi and Sigrun's visit to him in the burial hill.
The introductory note states that the final section deals with the return of the dead Helgi and Sigrun's visit to him in the burial hill.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda MENJA AND FENJA. / THE GROTTESONG. / ROLF KRAKE. / HOGNE AND HILD.; lines 5024-5058 confidence: high
"Hild went to the battlefield, and waked up with sorcery all the dead that had fallen." The next day the kings and those who had fallen fight again.
Hild wakes the fallen dead with sorcery; on the following day those who had fallen fight again, and the dead repeatedly arise at dawn.
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native american plains
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4335-4383 confidence: high
The man goes to war; his companions are killed, he cannot be killed, and when cut to pieces repeatedly he comes to life and kills enemies before returning home.
The man is cut to pieces several times but always comes to life again.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3511-3582 confidence: high
An old woman reports seeing persons in the water; the people kill the six companions, but weapons cannot hit or hurt the man; after he is cut to pieces and scattered, he rises alive when the camp moves.
The man is cut to pieces and scattered, then rises alive after the camp moves; the pattern repeats as he follows the camp and returns to life.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 11711-11809 confidence: medium
The passage reports belief in Coyote's immortality, says he rises again after being killed, and describes less important tales shared with neighboring tribes in which he has typical trickster traits.
The passage reports a belief that no sooner is Coyote killed than he rises again.
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Teton Sioux Music BUBEAU OP AMERICAN ETHNOLOGY / METRIC UNIT OF DRUM (TEMPO) / COMPARISON OF METRIC UNIT (TEMPO) OF VOICE AND DRUM / PLOTS OF SONGS (THE SACRED STONES); lines 18604-18689 confidence: medium
Brave Buffalo says the new moon is his sign and that his strength is full, waning, gone when the moon dies, and restored when it comes back.
Brave Buffalo says his strength is strongest at full moon, weakens as the moon wanes, disappears when the moon dies, and returns when the moon comes back.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6483-6594 confidence: high
Fisher is eating stolen meat; he tells Inktu'mni/Sitcon'ski to close his eyes and open his mouth, gives pieces of bear meat, then drops a knife into his mouth; Inktu'mni dies and awakes after five days.
Inktu'mni falls dead after Fisher drops a knife into his mouth and awakes again after five days.
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The Pawnee - Mythology (Part I) HAWK SLAYS THE FIRE-KEEPER. I97 / HAWK SLAYS THE FIRE-KEEPER. I99 / THE SINGING HAWK. 20I / THE BOY WHO MARRIED A BUFFALO.; lines 10102-10177 confidence: medium
The Buffalo direct the boy to take some Buffalo to the human village; the people kill and sacrifice them to the gods; the slain Buffalo return to the herd and report proper use of meat and receipt of smoke.
Buffalo are killed and sacrificed to the gods, then return to the herd; later the transformed young man's feathered robe is made holy after he is killed as a Buffalo.
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The Pawnee - Mythology (Part I) J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127; lines 6241-6304 confidence: high
“THE WIFE WHO RETURNED FROM SPIRIT LAND.”
The title names a wife returned from Spirit Land; the young woman appears with the girl’s grave goods, speaks of dead relatives, and says she is not a real thing and may disappear.
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The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 323 / PROUD-BOY AND THE ANIMAL MEDICINE. 325 / PROUD BOY AND THE ANIMAL MEDICINE. 327 / PROUD-BOY AND THE ANIMAL MEDICINE. 329; lines 16301-16385 confidence: high
Men ride around Proud-Boy and Yellow-Corn, shoot at them, two men with guns kill them, and other men ride horses over them.
Proud-Boy and Yellow-Corn are killed, placed in a closed tipi, and later emerge alive and are fed.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33; lines 6535-6607 confidence: high
The other wife throws away the ghost-wife’s moccasins; the man returns to the ghost-wife, who says she knows what happened and that her warning came true.
The woman is identified as a ghost-wife connected with Spirit Land, says that the dead live again, and later returns to Spirit Land.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1007-1042 confidence: medium
Mother-Corn stays until she has taught the bundle ceremonies, says she will go back to the place from which they came, tells the people to sing her bundle songs, asks for children’s little moccasins to be tied and placed on her back, and says she must be taken to the river and thrown in.
Mother-Corn announces departure, transforms into an ear of corn, is thrown into the river, and returns years later in humanlike form to teach more songs before disappearing.
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Traditions of the Caddo THK CRBATION AND BARLY MIGRATIONS. 9 / THE CRBATION AND BARLY MIGRATIONS. 1 3 / COYOTE REGULATES LIFE AFTER DEATH. 1 5 / THE FI.OOD. 19; lines 914-1005 confidence: high
When war comes, the man stays behind; an old man threatens him with death for refusing to fight, while the man says the Great Father did not send him to fight and warns that he cannot be killed and will bewitch people into violence.
The condemned man revives after beating, moves after beheading, and is only killed through removal of a hidden vulnerable spot.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9402-9503 confidence: medium
A youth is directed by the Sun in a dream, fasts, receives a divine shield, name, and power; the synopsis also states that he is killed, revives as a bear, dies again, and continues aiding those who pray to him.
The section summary states that the youth is killed, revives as a bear, dies a second time, and still aids those who pray to him.
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native american southwest
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI; lines 3486-3594 confidence: high
Older Brother is opposed by his people, made earth features, is shot and lies dead, then comes to life and rises.
The figure lies dead after being shot and thrown down, then comes to life and rises.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF HAWAWK / THE STORY OF TAWQUAHDAHMAWKS AND HER CANAL / NOTES ON THE STORY OF TAWQUAHDAHMAWKS / HOW NOOEE KILLED EE-EE-TOY; lines 3237-3350 confidence: high
Two boys hear the people planning to kill Ee-ee-toy, go to Moehahdheck, beat him with clubs while he sleeps, and report killing him, but the next morning he walks among the people.
Ee-ee-toy is killed by clubbing, burning, and boiling/scattering, yet appears alive again afterward.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona NOTES ON THE STORY OF TAWQUAHDAHMAWKS / HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY; lines 3376-3411 confidence: medium
"Both Ee-ee-toy and Nooee are \"killed,\" but after an interval are alive again."
The notes explicitly state that both Ee-ee-toy and Nooee are called killed but are alive again after an interval.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI / NOTES ON EE-EE-TOY'S RESURRECTION; lines 3633-3679 confidence: medium
The passage states that stories of mythical beings who are repeatedly killed but continue to come to life are common among many Indian tribes.
The passage states that stories of mythical beings who are repeatedly killed yet continue to come to life are common among many Indian tribes.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5495-5623 confidence: high
A powerful mahkai's unmarried daughter asks to be buried; tobacco grows from her grave, her father smokes it, the gathered people smell it, and Toehahvs is sent to investigate.
The daughter asks to be buried, tobacco grows from her grave, and she later comes to life and returns home while the tobacco still grows.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS. / TALES.; lines 1880-1988 confidence: medium
Coyote gives the intestines to Porcupine to wash; Porcupine eats some, Coyote sees remnants in his mouth, and kills Porcupine with a club.
Coyote kills Porcupine, but Porcupine jumps up after Coyote leaves and later acts against Coyote’s family.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11133-11228 confidence: high
The people club Elder Brother to death, flatten his head, drag him into the woods, and leave him there; the next day he reappears among the people.
Elder Brother is killed three times by increasingly destructive methods and reappears the next day after each killing.
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The Pima Indians THE BIRDS AND THE FLOOD / THE BLUEBIRD AND COYOTE / THE BOT AND THE BEAST / THE NAUGHTY GRANDCHILDREN; lines 12405-12474 confidence: high
Elder Brother falls into disfavor and is killed several times but comes to life again; Vulture's magic power kills him through the sun, he revives once more, sinks through a hole to the underworld where flood survivors live, and leads some above.
Elder Brother is killed several times and repeatedly comes to life again.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 2699-2793 confidence: high
The marriage is announced, a feast is held, jealous men plot to kill Po'shaiyanne, and warriors carry him off and pierce his heart with a spear.
Po'shaiyanne is killed by a spear through the heart, returns alive the next day, rises from the lake, is said to still live, and is expected to come to the Sia.
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celtic
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Cuchulain of Muirthemne MAEVE'S TREACHERY 71 / THETHREECUPS 73 / THE GREAT SHADOW 75 / UATH, THE STRANGER 79; lines 3330-3446 confidence: medium
Laegaire volunteers. Uath enchants the axe, lays his neck on a block, is beheaded, fills the house with blood, then rises, takes his head and axe, and leaves with his neck streaming blood.
Uath is decapitated, rises with his head and axe, leaves the hall, and returns on later nights to enforce the agreement.
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2570-2646 confidence: medium
Lugh holds kingship for a long time, the Dagda replaces him, Lugh departs from Ireland, and Uisnech is described as the five-province meeting place where Mide kindled Ireland's first fire.
Lugh goes away out of Ireland, some say he died at Uisnech, yet he is later seen again in Ireland and finally identifies himself to Conn.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 192-262 confidence: medium
"When the Fianna are broken up at last... it is doubtful that he dies at all, and certain that he comes again in some other shape, and Oisin, his son, is made king over a divine country."
After the Fianna are broken up, Finn's death is called doubtful and his return in another shape is called certain.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 3572-3665 confidence: high
Ethné is discovered to take no nourishment, though the household eats Mananan's magic swine, which are eaten one day and alive again for the next feast.
The magic swine of Mananan may be eaten on one day and are alive again for the next feast.
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The Mythology of the British Islands APPENDIX 419 / INDEX 425 / CHAPTER I / CHAPTER II; lines 626-707 confidence: medium
The passage says the gods had taken on mortality in surviving histories; earlier records would likely show them eternal, undying, changing shape at will, and not passing away.
The passage calls the recorded deaths of gods a paradox and says such deaths do not preclude their appearance in later cycles.
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The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1816-1906 confidence: high
Manannán gives the gods a mantle of invisibility and feeds them from pigs that renew after being eaten, compared to Sæhrimnir in Norse Valhalla; his “Feast of Age” prevents aging, and Goibniu’s ale bestows invulnerability.
Manannán’s pigs renew themselves after being eaten, and his “Feast of Age” prevents those who eat from growing old.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9556-9644 confidence: high
Arthur is said by many not to have died but to have gone to the island valley of Avilion; a Scottish legend has a man meet Finn on a mysterious western island; an under-earth magical sleep awaiting return is told of both Arthur’s warriors and the Fenians.
Arthur is thought by many not to have died but to have passed to Avilion; Finn is encountered on a mysterious western island; and an under-earth magic sleep awaiting return is told of Arthur’s warriors and the Fenians.
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The Mythology of the British Islands THE TREASURES OF BRITAIN / CHAPTER XXIII / CHAPTER XXIV / THE DECLINE AND FALL OF THE GODS; lines 11705-11782 confidence: medium
Geoffrey devotes two books to Arthur’s conquests; Mordred’s rebellion recalls Arthur; Arthur is described as dead or carried to Avallon for healing; Constantine receives the crown; Mordred seizes the throne, marries Guanhamara, allies with Saxons, and Cambula dooms Mordred, Arthur, and Walgan.
Arthur is described as not simply dying but being carried to Avallon to be healed, with the author noting belief in the undying Arthur.
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hermetic
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 305 / THE MYSTERIES OP ISIS AND OSIRIS 307 / THE MYSTERIES OF ISIS AND OSIRIS 309 / THE MYSTERIES OP ISIS AND OSIRIS 311; lines 17561-17667 confidence: high
“the tearings-in-pieces and revivings and ;palingeneses of Osiris”; the passage says Titanic passions and Dionysian night-rites agree with these and with burial stories.
The passage names tearing-in-pieces, revivings, palingeneses, and burials of Osiris.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 313 / THE MYSTERIES OF ISIS AND OSIRIS 315 / THE MYSTERIES OF ISIS AND OSIRIS 317 / THE MYSTERIES OF ISIS AND OSIRIS 319; lines 17985-18093 confidence: medium
The Egyptian myth places Osiris's death on the seventeenth at full moon; Pythagoreans call the day Interception and interpret seventeen between sixteen and eighteen.
Osiris's death is placed at full moon, his tearing into fourteen pieces is explained as the waning days, and the Moon's first reappearance after the Sun is named in the same discussion of Osiris as Good-doer.
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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: high
A criticized group connects the mystic recitals with seasons and agriculture, saying Osiris is buried when sown corn is hidden in earth and comes to life when it sprouts.
The reported agricultural interpretation says Osiris is buried when sown corn is hidden in the earth and comes to life when it sprouts.
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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: medium
In the Mystery-tradition, Dionysus is represented as torn limb from limb by Titans, his pieces buried, and then coming together again whole and one.
Dionysus is represented as torn limb from limb, buried in pieces, and coming together again whole and one.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 289 / VOL. I. 19 / THE MYSTERIES OP ISIS AND OSIRIS 291 / THE MYSTERIES OF ISIS AND OSIRIS 293; lines 16573-16690 confidence: medium
The note quotes Naumann: several Mediterranean groups had a primitive lament, originally a funeral chant for Adonis; Egyptians changed it into a lament of Isis for Osiris, called Linos by Greeks and Maneros by Egyptians.
The note describes a lament of Isis for Osiris and quotes a lament repeatedly asking a divine beloved to return or come.
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native american northwest coast
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 12362-12584 confidence: medium
The heading identifies Ts!esqwane's death-bed parting song; he says farewell to friends and brothers because he is leaving and tells kin not to grieve too much.
Ts!esqwane sings on his death-bed that he is leaving, while also reporting that he will not stay away long and will come back.
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Haida Texts and Myths: Skidegate Dialect HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER; lines 14047-14159 confidence: medium
Sᴀqaiyū′ł says not to fear, says supernatural beings also die, and states that he died three times but his body never dies.
Sᴀqaiyū′ł says that even supernatural beings die, that he died three times, and that his body never dies.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6772-6876 confidence: medium
Xāusgana enters, Raven tries to escape in his skin, Xāusgana kills him, breaks his bones, throws him into the latrine, later pounds the body and casts it into the sea, where it drifts and speaks to people.
Raven is killed, broken, thrown into a latrine, pounded, cast into the sea, later swallowed by a whale, and then emerges flying from the whale.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13721-13823 confidence: medium
At midnight the shaman prince feels sick, calls his relatives, says he will die and return after a year if one of them catches him under the coffin, and his nephew volunteers.
The shaman prince predicts he will die and return after a year; after entering the coffin and dying, he is later seen in owl form.
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Tsimshian Texts Tsimshian Texts; lines 527-623 confidence: medium
Txii'msEm kicks a rock to make a deep hole and calls out, 'Steel-head salmon, hit my heart'; the salmon hit his heart and he lies dead before opening his eyes again.
The steel-head salmon repeatedly strike Txii'msEm's heart; he lies dead and later opens his eyes before ultimately catching the salmon.
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native american plateau
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Myths of the Modocs A SKOKS STORY / MYTHS OF THE MODOCS 377 / A DOCTOR STORY / THE END.; lines 19410-19440 confidence: high
The notes call Latkaeawas a sun myth; a bright young man who woos Latkaeawas can run in air and underground, is immortal while he has the disk, and dies when Kumush steals it; the disk becomes part of Kumush, who becomes immortal and rises after being reduced to ashes.
The passage describes the sun represented as Kumush being reduced to ashes or killed, then renewed or springing up again because the disk remains and the morning star calls him.
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Myths of the Modocs MYTHS OF THE MODOCS 283 / KOWAM AND GAHGA / CHARACTERS / MYTHS OF THE MODOCS 285; lines 14876-14980 confidence: high
"Nobody can kill me; I shall live always."
Kowam is killed, dismembered, burned, mutilated, and beheaded, yet repeatedly returns immediately.
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Myths of the Modocs MYTHS OF THE MODOCS 313 / THE STONE PEOPLE / CHARACTERS / MYTHS OF THE MODOCS 315; lines 16335-16438 confidence: medium
The girl says she is glad the Heuwus has spoken and says both she and they belong there. Wuspahlikls blocks the trail again; when he does not move, she removes a bone scratcher from her neck, scratches off his flesh, and pounds him to death.
The girl kills Wuspahlikls, but the next morning he crosses the trail in front of her and enters the bushes.
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Myths of the Modocs MYTHS OF THE MODOCS 9 / MYTHS OF THE MODOCS 11 / MYTHS OF THE MODOCS 13 / MYTHS OF THE MODOCS 15; lines 1227-1305 confidence: high
Isis burns Kumush to ashes, but a disk remains; the next morning the morning star, Kumush's medicine, calls to the disk, and Kumush becomes alive and will last as long as the disk and morning star.
Kumush is burned to ashes, a disk remains, and the morning star, called his medicine, speaks to the disk; Kumush immediately becomes alive again.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7908-8025 confidence: medium
First-Blush-of-Morning bears two boys fastened together. The young man scratches a little hole and looks down to the world below, seeing his sister and all the people mourning and men bringing bundles of bones; he cries and lies on the bed five days and nights.
The young man sees his family mourning and collecting bones below, is sent back from Sun's house, restores his mother, and rejoins his family.
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germanic
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1939-2027 confidence: high
The witch’s daughter helps carry the weak Queen into the bath-room; they shut the door and leave her in deadly heat until she is suffocated.
After being suffocated, the true Queen repeatedly appears at midnight to nurse her child and care for the roebuck before disappearing again.
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Teutonic Mythology, Volume 1 THUNAR. 179 / THUNAR. 181 / THUNAR. 183 / THUNAT?. 185; lines 9251-9325 confidence: high
The note says Sæhrímnir is eaten daily and whole again each evening, then cites witches whose consumed wine and bread become full again when struck by a golden rod.
The note repeatedly describes or lists beings restored after being eaten, reduced to bones, or dismembered, including Sæhrímnir, an ox, a cock, a fish, Pelops, and Lemminkainen.
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Teutonic Mythology, Volume 3 FUBIOUS HOST : CHABLES, WUOTAN. / SPECTEES. / SPECTEES. / FUEIOUS HOST : AETHUE, WALDEMAE.; lines 4783-4832 confidence: medium
Boccaccio’s story is summarized: a ghost killed by his false mistress chases her naked through the wood every Friday, has hounds tear her apart, and after each killing she rises again so the hunt begins anew.
In Boccaccio’s story, each time the hunted woman is slain, she rises again and the hunt begins anew.
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Teutonic Mythology, Volume 3 FUBIOUS HOST I DIETEICH BEEN. / SPECTEES. / FUBIOUS HOST : CHABLES, WUOTAN. / SPECTEES.; lines 4635-4729 confidence: high
Hildur the valkyrja wakes fallen heroes at night so they fight again; they battle by day and lie dead at night until the end of the world, which the author links with battle-weather terms and cloud armies.
Hildur wakes fallen heroes to fight again daily, and the Thuringian buried soldiers rise annually to fight and return underground.
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roman
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4945-4992 confidence: high
Hippolytus “came again to the daylight and heaven's upper air, recalled by Diana's love and the drugs of the Healer.”
Hippolytus, after being torn apart by horses, comes again to daylight and upper air, and the divine objection explicitly concerns a mortal rising from the nether shades to the light of life.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 confidence: high
Syrians mourn during Adonis's festival and then rejoice at a second festival called The Return; the worship of Venus and Adonis probably spreads from Syria through Asia Minor into Greece and into Sicily by Carthaginians.
Syrians mourn Adonis for several days and then rejoice at a second festival called The Return as if he had been raised from the dead.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5635-5712 confidence: high
Astarte caused Byblos and Syria to mourn and established annual feasts; the Syrians mourned for several days and then rejoiced as though Adonis had been raised from the dead at a second festival called 'The Return.'
The passage describes Syrians mourning Adonis and then rejoicing as though he had been raised from the dead at a festival called 'The Return.'
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The Mysteries of Mithra I2O THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 121 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE M1THRAIC MYSTERIES 123; lines 5065-5095 confidence: medium
The two celestial hemispheres alternately pass above and below the earth and are personified and likened to the Dioscuri.
The Dioscuri are described as living and dying by turns, and this alternation is used to explain the personified hemispheres.
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buddhist
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XIX / INTRODUCTION. XXI / INTRODUCTION. XX111 / INTRODUCTION. XXV; lines 808-898 confidence: medium
Śakya is said to have lived infinite aeons and to live forever. He is called Father of the world, Self-born One, Chief and Saviour of creatures; he makes a semblance of Nirvāṇa for erring beings, appears repeatedly in the living world, and has his real abode on the summit of Gṛdhrakūṭa.
The passage says common people think the Buddha enters Nirvāṇa, but in reality he only makes a show or semblance of Nirvāṇa and is not subject to complete Nirvāṇa.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 11085-11223 confidence: medium
Sakyamuni unlocks the middle of the great Stupa of jewels with his right forefinger, separating it like the double doors of a city gate.
The jeweled Stupa opens to reveal Prabhutaratna, described as extinct for many aeons, yet he speaks, praises the teaching, and is later called awake.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XV. DURATION OF LIFE OF THE TATHAGATA. 3OI / XV. DURATION OF LIFE OF THE TATHAGATA. 303 / XV. DURATION OF LIFE OF THE TATHAGATA. 305 / XV. DURATION OF LIFE OF THE TATHAGATA. 307; lines 13884-13975 confidence: high
The speaker shows a place of extinction as a device for educating beings, says he does not become extinct then, continues preaching, and notes that deluded beings do not see him there.
The speaker says he shows extinction as a device, is not truly extinct, later shows himself, and is repeatedly born in the world of the living.
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celtic irish
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Gods and Fighting Men CHAPTER I. THE LANDING / CHAPTER II. THE BATTLE OF TAILLTIN / BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG; lines 2896-2982 confidence: high
Manannan makes the Feast of Age. The drink is Goibniu’s ale, preventing age, sickness, and death; the food is Manannan’s swine, which revive and are fit to eat again the day after being killed and eaten.
Manannan’s swine are killed and eaten one day and alive and fit for eating again the next day, repeating forever.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 193-263 confidence: medium
After the Fianna are broken up, it is doubtful Finn dies; he comes again in another shape, and Oisin is made king over a divine country.
The passage says it is doubtful Finn dies and certain that he comes again in another shape.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 193-263 confidence: medium
After hundreds of years of hunting, the Fianna break up; Finn's death is called doubtful and his return in another shape certain; Oisin is made king over a divine country.
Finn's death is said to be doubtful, while his coming again in another shape is said to be certain.
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hawaiian
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Hawaiian Folk Tales: A Collection of Native Legends LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I; lines 1793-1911 confidence: medium
Six months later, on the first day of the new moon in Ikiki, the parents find Kaopele lying without breath and apparently dead, and they erect a frame for the body.
Kaopele repeatedly appears breathless or lifeless and later awakens or comes to life, including after lying on a temple altar for six moons.
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Hawaiian Folk Tales: A Collection of Native Legends LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA / KALELEALUAKA / PART I; lines 1913-2015 confidence: medium
Kaopele explains that he is not abandoning Makalani but foresees a habitual deep sleep that will fall on him the next night and last six months.
Kaopele predicts a six-month deep sleep, warns against burial, enters the sacred sleep of Niolo-kapu, and is later mistaken for dead because his body is rigid, cold, and breathless.
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Hawaiian Folk Tales: A Collection of Native Legends PELE AND KAHAWALI / HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII; lines 1378-1447 confidence: high
At South Point, Kau, and then the volcano she sees more happy people; those at the volcano tell her she must return to her body because she is not yet to die.
The people at the volcano tell her she must return, drive her back against her will, force her into the body, and the body revives.
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melanesian
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The History of Melanesian Society, Volume 1 D I / E I / CHAPTER IV / BANKS ISLANDS; lines 5588-5703 confidence: medium
Funia is said to have once involved initiated members entering a shed with a fastened door; someone outside set fire to it, the shed burned to ashes, the men disappeared, and were soon seen coming along the path.
In the Funia story, men inside a fastened shed are present when it is burned to ashes, disappear, and are later seen coming along the path.
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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
Moerenhout describes Areoi ritual in the Marquesas as seasonal and as celebrating the annual death and re-birth of the sun; the passage notes Tamate belief in birth and death of the tamate without seasonal evidence, while Solomon celebrations occurred at definite seasons.
Moerenhout’s account is summarized as describing Areoi ritual that celebrated the annual death and re-birth of the sun; the passage compares this with birth-and-death beliefs about the tamate and seasonally timed Solomon celebrations.
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The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 24516-24619 confidence: medium
The Dukduk is described as definitely seasonal: born at the end of the north-west monsoon and dying at the beginning of the following monsoon; the passage notes that accounts do not explicitly identify the Dukduk’s life with the sun.
The Dukduk is described as born and dying at monsoon boundaries, and the author reconstructs a cult celebrating the sun’s return and supposed death.
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nahua maya inca
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2473-2557 confidence: high
Huitzilopochtli's Toxcatl follows a similar Tezcatlipoca Toxcatl; at the December festival a dough image kneaded with sacrificed children's blood is pierced with an arrow to signify the god's death until resurrection next year.
The December rite pierces a dough image made with sacrificed children's blood, and the act is said to signify Huitzilopochtli's death until resurrection in the next year.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2654-2749 confidence: high
Other accounts say Quetzalcoatl casts himself on a funeral pyre, his ashes become brilliant birds, his heart becomes the morning star, he is called Lord of the Dawn, remains invisible four days, wanders the underworld eight days, resurrects, and ascends his throne as a god.
Variant accounts describe Quetzalcoatl's funeral pyre, upward-moving ashes, heart becoming the morning star, four days of invisibility, eight days in the underworld, resurrection, and divine enthronement.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7142-7244 confidence: high
Hun-Apu and Xbalanque arrange resurrection with Xulu and Pacaw, die, have powdered bones thrown into the river, return as men-fishes and old men, perform restorations, and kill the Lords of Hell without reviving them.
The brothers die, have their bones ground and cast into a river, reappear after several days, and repeatedly kill and restore beings to life.
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san
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Specimens of Bushman Folklore A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5 / FURTHER REMARKS. / TEANSLATION OF NOTES.; lines 2082-2225 confidence: high
When the Moon has newly returned alive and is seen, people look toward it, shut their eyes with their hands, and ask it to take their face and give its face, because it returns alive after death or absence and they wish to resemble it.
The prayer addresses the Moon as one that returns alive after death or absence and asks that the speaker may resemble it.
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Specimens of Bushman Folklore THE HYENA'S REVENGE. / THE HYENA'S KEVENGE. / THE OSTEICH. / THE BESURRECTION OF THE OSTRICH.; lines 3783-3947 confidence: medium
The passage identifies the little feather as the one that became the ostrich; the ostrich thinks of the scratched place and the old house-place where he died, intending to go there and fetch his wives.
The male ostrich is said to have died and left his wives, then returns to the old house-place and calls or fetches them.
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Specimens of Bushman Folklore THE MANTIS IN FORM OF A HARTEBEEST. / THE MANTIS ASSUMES THE FORM OF / A HARTEBEEST. / THE MANTIS IN E0RM OF A HARTEBEEST. 5; lines 1903-2019 confidence: high
The Sun takes away the moon and pierces it with the Sun’s knife; the moon decays and asks the Sun to leave the backbone for the children, and the Sun leaves it.
The moon is pierced, decays, painfully departs, then becomes whole, lives again after seeming to die, and becomes a new moon.
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sufi
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 confidence: medium
Hallaj endures punishment, his body is burnt, ashes are cast into the Tigris, and disciples deny his death, expecting his return after forty days and reporting an encounter with him on an ass.
Disciples believe someone resembling Hallaj was martyred in his place, that Hallaj would show himself after forty days, and that some met him alive afterward.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: low
Al-Halláj is imprisoned for heretical teachings, tortured, crucified by the Tigris for four days, later executed, and tells disciples he will return in thirty days.
Al-Halláj is crucified and later executed after telling disciples he would return to them in thirty days.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: medium
Al-Halláj, accused of heretical teachings, is imprisoned, tortured, nailed on a cross for four days on both sides of the Tigris, later released, and ten years later executed while reciting poetry.
Al-Halláj is tortured and executed after telling disciples he would return to them in thirty days.
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arctic inuit
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Across Arctic America: Narrative of the Fifth Thule Expedition IGJUGARJUK, CHIEF OF THE WILLOW FOLK AND A NOTABLE WIZARD / CHAPTER VI / NOMAD'S LIFE IN THE BARREN GROUNDS / TATILGAQ, WHO DESCRIBED THE NATIVE METHODS OF HUNTING; lines 3279-3346 confidence: medium
After the five days, Igjugarjuk was asked to shoot Kinalik for visions of death; the gun used real powder and a stone rather than lead, she fell unconscious, awakened unaided the next morning, and Igjugarjuk claimed the stone had passed through her heart and was later removed.
Kinalik awakens after a shooting-induced swoon as Igjugarjuk is about to bring her to life again, and Aggjartoq emerges from an underwater ordeal described as having overcome death.
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The People of the Polar North: A Record THE MURDER OF KATIAJA / A BLUBBER LAMP / AVIAJA AND HIS FAMILY / OLD HUNTER, WEST GREENLAND; lines 12601-12709 confidence: medium
At a fjord near a cave, the old man undresses and enters while the boy watches; a great bear swims ashore, eats the old man limb by limb, vomits him out, and leaves.
The old man is eaten and vomited out by the bear and says repeated devouring increases power over helping-spirits; the boy survives being crunched by the bear and afterward rules helping-spirits.
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australian aboriginal
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Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 460-562 confidence: high
Bahloo comes down carrying the black snake, tiger snake, and death adder, crosses the creek, throws a big stone into the water, and says the daens have forever lost the chance of rising again after death; he adds that they could have died and come to life as often as he does, but now will be bones when dead.
Bahloo says the daens could have died and come to life as often as he dies and comes to life.
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The Native Tribes of Central Australia CHAPTER XVII / METHODS OF OBTAINING WIVES / CHAPTER XVI H / MYTHS RELATING TO SUN, MOON, ECLIPSES, ETC.; lines 23679-23788 confidence: high
Before there was a moon, an opossum-totem man died and was buried; he rose from his grave as a boy, his people ran away in fear, and he warned them that if they fled they would die altogether while he would die and rise again in the sky.
The opossum-totem man dies, rises from the grave, dies again, reappears as the moon, and thereafter periodically dies and comes to life again.
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caucasian
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Caucasian Folk-Tales THE EARTH WILL HAVE ITS OWN 25 / THE EARTH WILL HAVE ITS OWN 27 / THE ROSE OF PARADISE 29 / THE ROSE OF PARADISE 31; lines 2015-2089 confidence: high
Rose finds a coffin holding a handsome youth, the king’s son; after shooting at the sun, he has been dead during the day and alive at night, and his father built the house for him.
The prince lies in a coffin and is dead during the day, comes alive each night, eats, and returns to the coffin each morning.
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Caucasian Folk-Tales THE EARTH WILL HAVE ITS OWN 27 / THE ROSE OF PARADISE 29 / THE ROSE OF PARADISE 31 / THE ROSE OF PARADISE 33; lines 2092-2189 confidence: medium
The nurse reports to the king; the king has the vizier watch and is convinced. He orders silk bedding and a golden cradle and plans to hide with courtiers to overpower the prince and cure his spell.
The prince appears at night, is treated as alive by his parents after being seized, but dies at dawn and cannot be woken.
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finnic
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Finno-Ugric, Siberian Mythology THE FALL OF MAN / THE FALL OF MAN / CHAPTER IX / THE ORIGIN OF THE MOSQUITO; lines 17046-17083 confidence: medium
The demon keeps being born again; Itje burns the man-eater's carcass, but the demon continues to exist in the fire, its jaws grind after the fire, and its voice says it will continue to plague mankind.
After Itje kills Piinegusse, the demon keeps being born again and continues to exist even in the fire.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVIII / THE REALM OF THE DEAD / CHAPTER XXI; lines 21706-21789 confidence: medium
Siberian shamanic calling is described as hereditary through families or clans with earlier shamans; the Tungus at the Yenisei say earth burial prevents the deceased shaman’s loom, a soul-bird, from returning to the family.
The deceased shaman’s loom is said to return to the family as a wandering soul and to become the protective spirit of a new shaman.
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hindu
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The Markandeya Purana CAKTO XXIV. / Canto XXIV. / CAKTO XSIT. / Canto XXV.; lines 7690-7728 confidence: medium
Jada speaks; the protagonist reaches his city and tells his parents how he had regained his slender-limbed one who had died.
The protagonist reports that he regained his wife who had died, and the following lines present her alive and acting among his family.
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The Ramayan of Valmiki Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused.; lines 53344-53513 confidence: medium
Indra attacks Kumbhakarna, who tears a tusk from Airavat and strikes Indra; gods and mortals appeal to Brahma, who curses Kumbhakarna to be deathlike, then at Ravana's plea sets six months of sleep and one day awake.
Kumbhakarna is cursed to be 'like the dead,' lies senseless, and is allowed to awaken for one day after six months of sleep.
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khoekhoe
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Reynard the Fox in South Africa; or, Hottentot Fables and Tales VARIOUS FABLES, / THE ELEPHANT. / TEE NAMA WOMAN AND THE ELEPHANTS. 63 / AND OTHER LEGENDS.; lines 3174-3333 confidence: high
"Heitsi Kabip died several times, and came to life again"; when people pass one of his graves, they throw a stone on it for good luck.
Heitsi Kabip is explicitly said to have died several times and come to life again.
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Reynard the Fox in South Africa; or, Hottentot Fables and Tales VARIOUS FABLES, / THE ELEPHANT. / TEE NAMA WOMAN AND THE ELEPHANTS. 63 / AND OTHER LEGENDS.; lines 3335-3482 confidence: high
The young wife urges quick burial; Heitsi Eibip dies, is covered flatly with soft stones according to his command, and the family goes away from him.
Heitsi Eibip dies, is buried under soft stones, later sings that he died and lives, is caught near the grave, and is brought home fresh and hale.
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korean
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Korean Folk Tales - Imps, Ghosts and Fairies THE KING OF YOM-NA (HELL) 167 / THE KING OF YOM-NA (HELL) 169 / HONG'S EXPERIENCES IN HADES / HONG'S EXPERIENCES IN HADES 173; lines 5245-5307 confidence: medium
In the hell labelled for deceivers, ogres cut flesh from offenders to feed starving demons; hell-winds restore the flesh, and metal snakes and copper dogs bite them and suck their blood; guides connect this to corrupt officials who took bribes and exploited the people.
In the hell for deceivers, flesh is cut away until only bones remain, then returns when the winds of hell blow, allowing further torment.
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Korean Folk Tales - Imps, Ghosts and Fairies THE KING OF YOM-NA (HELL) 169 / HONG'S EXPERIENCES IN HADES / HONG'S EXPERIENCES IN HADES 173 / HONG'S EXPERIENCES IN HADES 175; lines 5310-5372 confidence: medium
The black-coated scribe orders Hong sent safely away; spirit soldiers take him, and Hong awakens, finding he had been dead for four days.
Hong awakens after being sent away from Hades and discovers that he had been dead for four days.
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mesopotamian
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 335 / TABLET V / THE GILGAMESH NARRATIVE 337 / TABLET VI; lines 21056-21158 confidence: low
Gilgamesh asks where Ishtar’s husband Tammuz is and says she caused the husband of her youth weeping and grief every year.
Gilgamesh says Ishtar caused Tammuz weeping and grief every year.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 1722-1890 confidence: medium
Gilgamish asks who Ishtar ever faithfully loved, says he will unfold the tale of her husbands, and names Tammuz as a yearly cause of wailing.
Gilgamish says Tammuz is made each year the cause of wailing, and the note explains an annual wailing for Tammuz connected with vegetation dying in autumn and return in spring.
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native american california
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Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 880-992 confidence: high
Modoc myth summary: the morning star attends the sun; the sun is destroyed daily into ashes, but an immortal golden disk containing his existence remains in the ash heap.
The sun is destroyed into ashes each day, but is renewed when his golden disk rises at the morning star’s summons.
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Yana Texts GRIZZLY BEAR AND DEER, / III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334; lines 4023-4061 confidence: low
Silver Fox makes a sinew net from deer-skin, Coyote is caught in it, and Silver Fox kills him with a live-oak stick after saying Coyote does not believe him.
Silver Fox kills Coyote, later thinks he has killed all the Coyotes, then hears a yelp and Coyote comes back angry.
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shinto
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 310 / BOOK XI. / NINTOKU. 273 / NINTOKU. 275; lines 15812-15919 confidence: high
The Prince Imperial says his elder brother will not change his resolution and asks why he should prolong his life and trouble the Empire; he dies by his own hand.
The Prince Imperial dies by his own hand; after three days Oho-sazaki mourns and calls three times, and the Prince comes to life and sits up.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BOOK XI. / NINTOKU. 273 / NINTOKU. 275 / NINTOKU. 257; lines 15922-15976 confidence: medium
The Prince Imperial says, in effect, that the matter is Heaven's command, that he will go to the Emperor's place, and that he will report his elder brother's wisdom and his own abdication.
The Prince Imperial speaks after a reference to his death, gives final instructions and a royal woman, then lies down again in his coffin and dies.
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siberian
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Koryak Texts Koryak Texts / INTRODUCTION.; lines 827-986 confidence: medium
In 'Big-Raven and the Kamaks,' Raven-Big slides down the largest mountain into the porch of the kamaks' house; the kamaks call him human game, eat his body joint by joint while he remains alive, and he comes home because he is a shaman.
Big-Raven is eaten joint by joint by kamaks, remains alive, is consumed, and comes home because he is a shaman.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2124-2213 confidence: high
Yaghishna sends bears and wolves after the escaped girl; they tear her to pieces, her blood flows over the ground, yellowish-green grass grows, and the old woman gathers it, again having Grass-Blade-Girl in her house.
Grass-Blade-Girl is torn to pieces, her blood produces yellowish-green grass, and the old woman gathers it so that Grass-Blade-Girl is again in her house.
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slavic
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / CHEKH MYTHS AND FOLK-TALES. / MAGYAR MYTHS AND FOLK-TALES. / INTRODUCTION.; lines 321-406 confidence: high
The Modoc story concerns a personage seeming to be the sky with the sun in it; he is destroyed and burned up every evening, but a golden disk in his back cannot be destroyed by fire or anything else.
In the Modoc story summary, the personage is burned up every evening and reconstituted every morning from an indestructible golden disk identified as the sun.
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Sixty Folk-Tales from Exclusively Slavonic Sources XIII.--ARE YOU ANGRY? / XIV.--RIGHT ALWAYS REMAINS RIGHT. / XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF!; lines 3587-3681 confidence: medium
The editor says Kostchey's name probably derives from a word for bone, that he is generally supposed to symbolize winter, that a Perm story reveals his immortality secret and kills him, and that the editor infers annual death and renewed reign.
The editorial note says Kostchey is associated with winter, that a Perm story reveals the secret of his immortality and kills him, and that the editor infers an annual death and renewed reign.
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tibetan buddhist
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The Buddhism of Tibet, or Lamaism ORIGIN OF RE-INCARNATE LAMAS. 231 / SUCCESSION OF LAMAIST POPES. 233 / GRAND DALAI LAMAS. 235 / GRAND TASHI-LAMAS. 237; lines 12495-12580 confidence: high
Turner says the governor-general grieved at the lama's "decease in China" until the sorrow was dispelled by "his re-appearance" and wished him to continue to illumine the world.
The infant successor is addressed as the deceased lama's reappearance, while Je-tsun Dam-pa is treated as an incarnation of Taranatha and is later announced to have reappeared after being killed.
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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: high
Herodotus is said to give a symbolic account of King Rhampsinitus' descent into Hades and return to the human world, in whose honour Egyptian priests probably instituted a rebirth festival.
Rhampsinitus descends into Hades and returns; Nachiketas goes to Yama-Loka and returns; Kunjarakarna is commanded to visit Yama's kingdom, and Purnavijaya is recalled to human life.
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african bantu
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXIV / MISCELLANEOUS NOTIONS / CHIDIMO / MWETO; lines 8717-8832 confidence: high
The sun is izuba and partly personalized as Chisowa; at sunrise a man spits as an offering for good fortune; the sun returns unseen to the east, and seeing it would be death; eclipses are feared as rotting, dying, and rising again.
Eclipses are feared and the sun is described as rotting away, dying, and rising again.
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andamanese
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The Andaman Islanders: A Study in Social Anthropology CHAPTER II / CEREMONIAL CUSTOMS / CHAPTER III / RELIGIOUS AND MAGICAL BELIEFS; lines 6225-6319 confidence: high
Kobo is described as a man said by natives to have died, returned to life, gained magical powers as an oko-ǰumu, visited the world of spirits while dead, witnessed a dance by spirits and supernatural beings, and remembered what he saw.
Kobo is said to have died, come back to life, and thereby gained special magical powers and medicine-man status.
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christian apocrypha
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. II. / CHAP. III. / CHAPTER I. / CHAPTER. II.; lines 17343-17455 confidence: high
He would rather die for Jesus Christ than rule the earth, seeking "who died for us" and "who rose again for us."
The speaker explicitly asks to imitate the passion of his God and identifies Jesus Christ as the one who died and rose again.
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ekoi
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In the Shadow of the Bush BIRTH CUSTOMS 127 / BIRTH CUSTOMS 129 / CHAPTER XII / BIRTH CUSTOMS 131; lines 7347-7446 confidence: high
After the ceremony, child sickness is usually ascribed to witchcraft; charms protect against the evil eye. If a child dies through an enemy's ill-wish, it may return repeatedly to the same family, leading parents to say a surviving child has been born three or seven times.
A child who dies through an enemy's ill-wish may return repeatedly to the same family, and parents may count how many times the child has been born.
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georgian
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 1902-2005 confidence: high
In another country, a maiden has killed a king's son in a vault; each night she beats him with twigs to revive him, then beats him again in the morning so he becomes a corpse before she flies away.
The maiden uses twigs to revive the killed king's son at night and to return him to corpse state in the morning.
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greek roman
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Myths and Legends of Ancient Greece and Rome THEMIS. / VESTA. / CERES. / APHRODITE (VENUS).; lines 1878-1983 confidence: high
Aphrodite loves Adonis, places the motherless child in a chest, entrusts him to Persephone, and Zeus divides his year between Persephone, Aphrodite, and his own disposal.
Adonis is beloved by Aphrodite, claimed by Persephone, killed by a boar, and then allowed to spend six months each year with Aphrodite and half in the lower world.
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islamic
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8413-8461 confidence: medium
The passage says his plan still affected remaining followers because he had promised that his soul would transmigrate into a grey-headed man riding a greyish beast and return after a number of years.
He promised that his soul would transmigrate into a grey-headed man riding a greyish beast and return after a number of years.
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khoisan south african
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South-African Folk-Tales LION'S DEFEAT / THE ORIGIN OF DEATH / ANOTHER VERSION OF THE SAME FABLE / A THIRD VERSION OF THE SAME FABLE; lines 2765-2780 confidence: high
The Moon sends the Hare to tell Men that “as she (the Moon) died away and rose again, so mankind should die and rise again.”
The intended analogy explicitly compares mankind’s dying and rising again to the Moon’s dying away and rising again.
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maya
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The Maya Chronicles CONQUEST AND MAP. / NOTES. / U THAN AHAU PECH AHKIN. / THE WORD OF THE LORD PECH, THE PRIEST.; lines 6436-6553 confidence: high
Francisco Hernández, as reported by Las Casas, is cited for a Maya mythological account in which the Bacab god or gods support the four corners of heaven, are identified with year bearers or Dominical days, died on One Imix, and came to life after three days.
The Bacab god or gods are said to die on One Imix and come to life again after three days.
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maya quiche
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The Popol Vuh THE POPOL VUH / THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK; lines 437-521 confidence: high
Hun-Ahpu and Xbalanque confide in Xulu and Pacaw, explain that the Xibalbans failed because animals were not on their side, instruct them about their bones, die on a funeral pile, have their bones powdered and thrown into a river, and reappear as men-fishes and then ragged old men performing wonders.
The brothers die together, their bones are powdered and thrown into a river, and they later reappear in new forms before resuming action.
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mongol
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Sagas from the Far East TALE XX. / TALE XXI. / TALE XXII. / TALE XXIII.; lines 11209-11286 confidence: medium
“O Divine Timour, when will thy great soul revive? Return! Return! We await thee, O Timour!”
The refrain asks when Timour’s great soul will revive and repeatedly calls on him to return.
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native american northeast woodlands
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9935-10021 confidence: medium
Ganyadjigowa returns to Dagwanoenyent, says he shall never die, and says old people taught that if S'hodieonskon died he would soon come to life again.
Ganyadjigowa says he shall never die and cites sayings that if S'hodieonskon died he would soon come to life again.
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native american southeast
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15802-15890 confidence: high
Hunters and dogs find the cave; the hunters kill the bear with arrows, drag it outside, skin and quarter it, then find the lost hunter in the cave and bring him, the meat, and the skin home.
The bear is killed, skinned, and quartered; after leaves are placed over the cutting place, the hunter sees the bear rise, shake itself, and return to the woods.
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oceanic
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Oceanic Mythology PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63; lines 3875-3953 confidence: high
The woman finds empty vessels, discovers the water trick, pursues Tuture, who flees in a canoe; when she is about to swallow him and the canoe, he throws red-hot fire-heated stones into her mouth and destroys her.
The cannibal woman is destroyed when red-hot stones are thrown into her mouth, but her body later comes to life again and she resumes cannibalistic activity.
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xhosa
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF THE CANNIBAL MOTHER, 143 / STORY OF THE GIRL AND THE MBULU. / STORY OF THE GIRL AND THE MBULU, 145 / STORY OF THE GIRL AND THE MBULU. 147; lines 6242-6274 confidence: low
The mbulu is reluctant and tries to jump quickly, but the tail goes down toward the milk; the people see that it is a mbulu, kill it, and bury it in the hole.
After the mbulu is killed and buried, a square pumpkin comes from the same ground and attacks the infant; the final disposal is described as preventing anything more from coming of the mbulu.
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zoroastrian
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The Zend-Avesta, Part I: The Vendidad INTRODUCTION, III. XXXV / XXXVI VENDIDAD. / INTRODUCTION, III. XXXVU / INTRODUCTION, III. XXXI X; lines 3443-3547 confidence: high
Azi Dahaka, the serpent, is let loose and takes hold of the world again; the passage explains disappearance of light as sleep, absence, or death and reappearance of light as awakening, return, or the arrival of a son.
The passage explicitly links temporary disappearance of light to sleep, absence, or death and its reappearance to awakening, return, or the arrival of a son.
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zulu
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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: high
“the ogress Uzwanide, or Long-toe, is evidently a mighty magician, and capable, like Heitsi Eibip, of the Hottentots, of rising from a succession of deaths”
Uzwanide is said to be capable of rising from a succession of deaths.
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