Forbidden Knowledge

native american plains

• Blackfoot Lodge Tales ORIGIN OF THE MEDICINE PIPE / ORIGIN OF THE MEDICINE PIPE. II 5 / THE BEAVER MEDICINE / THE BEAVER MEDICINE IIQ; lines 5156-5237 confidence: medium

  Wolf Tail searches at the lake and calls to Api-kunni at the beaver house; Api-kunni answers that he was brought in asleep, does not know the secret of the door, asks Wolf Tail to gather moccasins and keep his location secret, and says he is living on willow bark.

  Api-kunni says he cannot give Wolf Tail the secret of the door because he does not know it himself, although he is inside the beaver house.

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• Blackfoot Lodge Tales THE PAST AND THE PRESENT / DAILY LIFE AND CUSTOMS / DAILY LIFE AND CUSTOMS 1 83 / DAILY LIFE AND CUSTOMS 1S5; lines 7404-7490 confidence: medium

  “These tales may not be told in the daytime”; Old Man would cause a daylight narrator “to become blind.”

  The passage states that tales of the gods may not be told in daytime and that Old Man would cause a daylight narrator to become blind.

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• Blackfoot Lodge Tales THE DOG AND THE STICK / THE DOG AND THE STICK I47 / THE BEARS / THE WONDERFUL BIRD; lines 6351-6397 confidence: medium

  Old Man walks in the woods and sees a bird on a tree limb making noises that send its eyes out to the tree and bring them back.

  The bird teaches Old Man a special method for sending out and recalling eyes, but attaches a strict limit of three uses per day.

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• Blackfoot Lodge Tales THE DOG AND THE STICK / THE DOG AND THE STICK I47 / THE BEARS / THE WONDERFUL BIRD; lines 6351-6397 confidence: high

  Old Man asks, "teach me how to do that"; the bird replies that he must not let his eyes go out more than three times a day.

  Old Man exceeds the bird's stated limit and immediately cannot call his eyes back.

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• Blackfoot Lodge Tales THE LOST CHILDREN / THE LOST CHILDREN 5 1 / THE LOST CHILDREN 53 / THE LOST CHILDREN 57; lines 2774-2853 confidence: medium

  The boy says he has had a dream, asks the girl to help build a pis'kun, and instructs his sister that buffalo will come but she must cover her head, keep her face close to the ground, and not look until he throws kidney to her.

  The girl is told not to see the buffalo or look until the kidney is thrown; after two failures, the boy says another look will mean starvation but obedience will mean plenty of meat.

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• Blackfoot Lodge Tales THE BLACKFOOT GENESIS I43 / THE DOG AND THE STICK / THE DOG AND THE STICK I47 / THE BEARS; lines 6181-6277 confidence: medium

  After wolves kill moose, a pemmican-maker says no one must look. Old Man looks and is struck with a round bone; then Old Man makes the wolves shut their eyes, throws the bone, kills the wolf, and is expelled by Wolf Chief with one companion.

  The pemmican-maker orders everyone to shut their eyes while he makes pemmican. Old Man looks and is punished by being hit with a bone.

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• Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4133-4229 confidence: high

  Two women wish for the moon and a star as husbands; one follows a porcupine up a stretching tree to the sky, where the Moon marries her.

  A woman follows a porcupine up a sky-reaching tree, marries the Moon, violates a root prohibition, sees earth, and is lowered back by a sinew rope.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1061-1135 confidence: medium

  A Bird sends its eyes into a tree and gives Nix'a"t the power after he begs, warning him to use it only when necessary.

  The eye-sending Bird warns Nix'a"t to use the power only when necessary; after trying the power, he loses his eyes in a tree and must recover them with Mouse's help.

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• Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 2494-2562 confidence: medium

  The Moon tells her not to dig roots of a blue flower; she does so, finds a hole in the sky, sees her home below, and becomes sad.

  The Moon forbids digging a blue-flowered plant; when the woman digs it, she discovers a hole in the sky and sees her home.

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• Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3071-3171 confidence: high

  Moon gives the young woman a root-digger, forbids the large medicine turnip, and the woman later, after giving birth, tries to dig it; the digging-stick becomes stuck.

  Moon forbids digging the large turnip because it is medicine; the woman later digs it out and thereby opens a view to earth.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 6659-6745 confidence: medium

  Red-Head asks the young woman to make moccasins; she says quillwork is her medicine, that no one may watch, and that the power would be lost forever if someone looked on.

  The young woman says quillwork is her medicine and that the power would be lost forever if anyone watched her work.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7107-7198 confidence: medium

  The sister remains to care for her little brother; the brother becomes the object of power and grows into a young man in one day, then says he will make a buffalo-drive and forbids her to look out.

  The young man commands his sister not to look out while he makes a buffalo-drive; she looks once, is rebuked, and later the buffalo are dead everywhere.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7764-7861 confidence: high

  A woman’s decapitated Head follows her husband, says she will follow him, fixes lodges and camp, dresses hides quickly under cover, and warns that no one must watch her work.

  The Head follows her husband, does hidden work, forbids being watched, and kills the boy who violates that prohibition.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7764-7861 confidence: high

  A lone traveler at a camp-fire asks an “Old woman” to mend moccasins, get wood, and make bedding; unseen help fulfills the requests, a woman enters at night and asks where to sleep, and she later says not to look while she makes fire.

  An unseen woman mends, gathers wood, makes bedding and fire, later appears as a woman, gives prohibitions against looking and against being struck with fire, and is revealed as a skeleton after the fire prohibition is nearly broken.

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• Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 7863-7949 confidence: medium

  Coyote tells the brothers not to watch and to shut their eyes, sings about looking west for food, produces a buffalo-calf, and repeatedly brings meat over the ridge while guiding them home.

  Coyote says he will get more food but orders the brothers not to watch and to shut their eyes before he sings and obtains a buffalo-calf.

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• Mythology of the Blackfoot Indians OP THE / CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN.; lines 1606-1704 confidence: medium

  A bird can throw its eyes into a tree and call them back. Old Man asks for the power, and the bird tells him how to use it while warning him not to do so among crooked trees.

  The bird grants Old Man a power but warns him not to use it among crooked trees; Old Man tests the forbidden case out of curiosity and loses his eyes.

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• Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 12136-12238 confidence: medium

  In section (c), Coyote and Wolf go to war; hostile Indians surround them; Wolf tells Coyote not to peep from the grass-lodge while Wolf fights; Coyote eventually looks out, and Wolf is slain at that moment.

  Wolf tells Coyote not to peep from the grass-lodge; when Coyote looks out, Wolf is slain at once.

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• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7944-8037 confidence: medium

  The Sun’s son gives the guest water and meat that seem small but cannot be finished; the Hidatsa eats separately, hunts, and wonders what the Sun’s family eats.

  The Hidatsa watches to learn what the Sun’s household eats and sees human bodies brought in; the Sun explains that brave men killed are boiled.

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• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8009-8102 confidence: medium

  The Moon instructs the Hidatsa to seize the old man’s blanket; he is led to the Sun’s tipi and sees the Sun’s wife and son, with fiery faces and animal barking nearby.

  The Moon says the man cannot see the old man’s face, and the Sun and his wife are later described as having fire-like faces that he can hardly see.

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• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8435-8532 confidence: medium

  The father warns him to ignore ravens after a kill; he shoots one, and the raven tells him his parents are not his real parents and he is a person of the earth.

  A father warns him not to shoot or attend to ravens; after he shoots a raven, it reveals that his parents are not his real parents and that he is a person of the earth.

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• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8500-8597 confidence: medium

  The father warns the young man not to shoot at or heed ravens; after the young man shoots at a raven, it says his parents are not his real parents and that he is a person of the earth.

  The father forbids shooting at ravens; after the young man shoots one, it reveals that his parents are not his real parents and that he is a person of the earth.

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• Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8535-8637 confidence: medium

  The dwarf warns the boy not to shoot a meadow lark; when the bird repeatedly bothers him and he nearly shoots it, it says he is a man of the earth and a Crow.

  The boy is warned not to shoot a meadow lark; when he is about to shoot it, the bird speaks and identifies him as a Crow and man of the earth.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2729-2833 confidence: medium

  The Hidatsa woman gives birth to a boy. Sun makes bow and arrows for the boy and a digging-stick for his wife, and forbids shooting at a meadowlark or digging wild turnips.

  Sun forbids shooting a meadowlark and digging wild turnips. The boy shoots the bird and is called a slave; the mother digs a turnip and opens a view to her former home below.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 2794-2898 confidence: medium

  The Hidatsa woman becomes pregnant and gives birth to a boy. Sun makes the boy bow and arrows and gives his wife a digging-stick, then forbids turnip digging and meadowlark shooting.

  Sun forbids meadowlark shooting and turnip digging; after both are violated, the boy and mother learn about the place below, which the mother identifies as her place of origin.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3037-3144 confidence: medium

  The woman moves a buffalo chip, uncovers the hole in the sky, sees people below, remembers her people, cries, becomes homesick, and is told by her husband that she disobeyed and will be sent home in four days.

  The woman moves the chip, uncovers the sky-hole, sees people below, and is later told she has done what she was told not to do.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3102-3209 confidence: medium

  The woman moves a buffalo chip, uncovers the hole in the sky, sees people below, remembers her people, cries, cannot eat, and feels homesick.

  The woman uncovers the hidden sky-hole after having been told not to do so, and the husband explicitly frames the act as disobedience with consequences.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3545-3643 confidence: medium

  The man had sent the porcupine on purpose to marry the woman. They have a boy; the father makes arrows for him and forbids shooting meadow larks, which speak Crow.

  The son breaks the father's prohibition against shooting meadow larks and learns he should go home; the mother then digs the prohibited bushy-stemmed turnip, revealing a hole to earth.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3610-3708 confidence: medium

  The young woman sees a tent and a man in the sky; he had sent the porcupine on purpose to marry her. They marry, she bears a boy, and the father makes arrows for him and warns him not to shoot Crow-speaking meadow larks.

  The boy violates the warning not to shoot meadow larks and learns he is Indian; then, despite a warning about bushy-stem turnips, a dug turnip reveals a hole down to earth.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3711-3815 confidence: low

  The woman disobeys, sees her people below, and is lowered with her son by sinew through a hole; the rope is too short, a stone breaks it, the woman dies, the boy survives, and his father above watches him.

  The husband forbids moving the buffalo chips; when the woman disobeys, she sees her people below through the opening.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4606-4698 confidence: medium

  The father forbids touching the netted hoop until it falls; the boys touch and roll it, the hoop keeps rolling, and they follow it over a hill to a lake with a large half-red, half-striped tipi where the hoop sticks on a lodge pole.

  The father forbids touching the hoop before it falls; the boys intentionally test the prohibition, and the hoop leads them away to the lake tipi.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4701-4804 confidence: medium

  The father warns about a tree that kills anything passing under it; the boys go to it, make it fall, break its branches, burn it, and bring limbs back.

  The father repeatedly warns the boys not to visit dangerous places, but they deliberately go to the tree, the coulee, and the buffalo.

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• Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5212-5303 confidence: low

  The girl is said to have married the Sun; the boy sleeps with her, asks about her secret, and she tells him she has been married to the Sun for three winters and three summers, warning that the Sun wants to act against them.

  The young man has repeatedly asked the woman about a secret, and she finally discloses that she is married to the Sun.

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• The Assiniboine II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 15034-15570 confidence: low

  The woman runs home to the lodge; when she enters, the man cuts off her neck or head. The boys keep their mother's head, which says not to look at it.

  The mother's head says not to look at it; one son looks, after which the head becomes angry and threatens to kill them.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10204-10283 confidence: medium

  After the head warns the children not to look at it, one boy peeps despite another’s warning; the head detects this and says it will kill all its children, who then run away pursued by it.

  The head warns the children not to look at it; a boy peeps out and the head then threatens to kill all the children.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 11268-11360 confidence: low

  The Indians make a buffalo-pound; the father-in-law forbids looking outside; the man looks, sees his brother chasing buffalo, makes bows and arrows, gives two arrows to each man, and most buffalo are killed.

  The father-in-law forbids the man to look outside the tent, but the man looks out after hearing buffalo.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8732-8829 confidence: medium

  Another man descends to learn how to make guns or iron; underground men say iron is made from stone juice, reject his invitation to come above, and he flees back to be hauled up.

  The second man descends to learn how guns or iron are made and receives the answer that iron is made from stone juice, but flees under threat.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9856-9940 confidence: medium

  While the women dig tipsin roots, the star forbids digging near certain trees; the younger woman digs there anyway, makes a large hole, sees the earth below, and the two women cry.

  A star forbids digging near trees; after the younger woman disobeys, a hole opens and the women see their home country below.

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• The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9942-10044 confidence: medium

  Diver forbids the women to look at a night dance; the younger woman looks and becomes a diver; the dancers are ducks and geese; the sisters place bees and ants under blankets and flee.

  Diver orders the women not to look at the dance; the younger woman looks and becomes a diver.

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• The Omaha Tribe A A A / TENTH SONG / ELEVENTH SONG / TWELFTH SONG; lines 16338-16400 confidence: medium

  Wakon/monthin refuses because the songs belong to the opposite side of the house; he says he only officiated as substitute and that an error would mean loss of a child by death.

  The Sacred Pole songs are treated as belonging to a specific ceremonial side; Wakon/monthin refuses to give them, and the narrator frames unauthorized transmission as plagiarism.

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• The Omaha Tribe LOVE CALL / THE OMAHA TRIBE / WAAN NO. 2 / SOCIAL LIFE; lines 22810-22869 confidence: medium

  “withheld from the knowledge of women of the better class”

  The songs are withheld from certain women, composed by men, and represent a woman speaking openly about personal liking in violation of social etiquette.

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• The Omaha Tribe TAFA' GENS (8) / THE OMAIEA TKJBE IKTII. AXX. 27 / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 35; lines 13003-13070 confidence: medium

  The elder withheld a sacred charge from his son because of temperament, died before entrusting it, and the Sacred Tribal Pipes have not since been ceremonially filled.

  The sacred charge was not transferred before the elder's death, the ritual could not be learned, and chiefs treated it as too sacred to discuss.

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• The Omaha Tribe THE OMAHA TRIBE / FKTH. ANN. 27 / THE SACRED TENTS / LEGEND AND DESCRIPTION OF THE SACRED POLE; lines 14863-14928 confidence: high

  The Pole's legend was known only to a chief of the Hon'ga, and fear of the Pole made obtaining the information seem difficult.

  The Sacred Pole legend is restricted to a Hon'ga chief, and revealing the sacred traditions is described as formerly profanation punishable by the supernatural.

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• The Omaha Tribe TRIBAL ORGANIZATION / GO4L. / CHIEFTAINSHIP / ORDERS OF CHIEFS; lines 13962-14001 confidence: medium

  Eligibility for Ni'kagahi sha'be depends on graded wathin'eihe; vacancies occur by death or resignation; rank depends on counted wathin'ethe or performed graded acts; knowledge of the grades is not generally known and may be kept for kin.

  The order and value of graded acts are not generally known and may be kept by those who possess the knowledge for the benefit of their aspiring kinsmen.

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• The Pawnee - Mythology (Part I) ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475 / BUNDLE.; lines 23423-23455 confidence: medium

  The girl accuses the boy of wanting Tirawa’s secrets; in the lodge they find a sacred bundle and four priests representing winds, clouds, lightnings, and thunders.

  The girl accuses the boy of desiring to know Tirawa’s secrets immediately before the lodge scene with the sacred bundle and four priests.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 527 / ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533; lines 26445-26498 confidence: medium

  Scalped-Man appears and takes the man to his home in a big cave with wild sage on the floor, a fireplace, a buffalo skull with offerings, meat parfleches, and buffalo robes; the man finds no exit.

  Scalped-Man teaches the man in a cave and warns that if he tells of the cave abode, the power will be removed.

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• The Pawnee - Mythology (Part I) ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527; lines 26184-26232 confidence: low

  Howling Fox remains behind, is visited by the buffalo woman, learns the buffalo dance and ceremony, institutes it, wears the ring, gives gifts to a man, teaches him the ceremony, and dies after giving all his knowledge to another man.

  Howling Fox teaches the ceremony to another man and shortly afterward dies, with the explanation that he gave all his knowledge to another man.

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• The Pawnee - Mythology (Part I) ABSTRACTS. / ABSTRACTS. 475 / BUNDLE. / ABSTRACTS. 477; lines 23524-23562 confidence: medium

  In “The Girl Who Married a Star,” one of two girls wishes to marry a star and awakens as a star’s wife in a strange country; after bearing a boy she disobeys the warning not to dig turnips, sees earth below, saves animal sinew, and makes a rope to descend with the boy.

  The star’s wife is warned not to dig turnips; after she does so, she sees the earth and people below.

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• The Pawnee - Mythology (Part I) BUFFALO-WIFE AND CORN-WIFE. 63 / BUFFALO-WIFE AND CORN-WIFE. 67 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 73 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75; lines 3755-3822 confidence: medium

  On a mountain at midnight, the Buffalo turn into girls again and question the boy; he says, "The black arrows that I have are all little blacksnakes, the bow is a large blacksnake; the bowstring is the backbone."

  The girls question the boy about escape from Buffalo, and he tells all the secrets of traveling on the arrows and bow, including the sequence by which Buffalo could kill him.

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• The Pawnee - Mythology (Part I) THE BUFFALO MEDICINE DANCE. 373 / THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379; lines 18692-18763 confidence: high

  The Buffalo taught him never to put buffalo horns or hoofs into his fire; he kept this secret, and died when a buffalo horn spoon was thrown into the fire.

  The Buffalo teach him a secret prohibition against putting buffalo horns or hoofs into fire; he dies when a buffalo horn spoon is thrown into the fire.

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• The Pawnee - Mythology (Part I) THE SINGING HAWK. 20I / THE BOY WHO MARRIED A BUFFALO. / THE BUFFALO WIFE AND THE DISPERSION OF THE BUFFALO. 205 / THE POOR BOY WHO WANTED TO GET MARRIED. 207; lines 10306-10392 confidence: medium

  The boy returns without eating, carrying bow and arrows; the strange man leads him to a steep bank, says a covered opening is there, and tells him to hide behind a knoll and not look at the bank so he will not know how the Buffalo come out.

  The guide tells the boy not to look at the bank and to hide so he will not know exactly how the Buffalo come out.

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• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 385 / THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I; lines 19330-19352 confidence: medium

  Scalped-Man says he has taught all he knows and given all his power; in return, he asks that the man not mention him or reveal where he lives, warning that he will know and punish disclosure.

  After giving knowledge and power, Scalped-Man requires the man not to mention him or reveal where he lives, and threatens punishment for disclosure.

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• The Pawnee - Mythology (Part I) THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339 / THE BEAR MEDICINE. 34I; lines 16886-16961 confidence: medium

  The chief's son sees the objects and understands that the poor boy had been among the Bears and that the Bears had taught him mysteries; he asks to be taught.

  The chief's son begs to learn, but the poor boy says he cannot teach him the mysteries and cannot explain the power, while also distinguishing the chief's son's future role as chief.

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• The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363 / THE ORIGIN OF THE BUFFALO CEREMONY. 367 / THE ORIGIN OF THE BUFFALO CEREMONY. 369; lines 18220-18309 confidence: medium

  Buffalo-Woman visits Howling-Fox at night and teaches him songs and the Buffalo ceremony; he starts the dance, wears a ring from a Buffalo cow, gives gifts to the ring's former owner, teaches him, and then dies, which the people attribute to giving away secrets.

  After Howling-Fox teaches another man the ceremony and songs, the people say he died because he had given out all his secrets.

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• The Pawnee - Mythology (Part I) THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57; lines 2881-2970 confidence: medium

  The passage begins in medias res with a warning not to dig too deep; after living with her husband for a long time, the woman gives birth to a boy.

  The passage opens with a warning not to dig too deep; the woman digs too deep, breaks through, sees earth, and conceals the hole.

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• The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393 / HOW THE PAWNEE GOT THE EAGLE DANCE. 395; lines 19451-19524 confidence: medium

  The Eagles in the den react to the boy, say the man's act is wrong, say he stole his own nephew, mention the child's mourning parents, and identify the old father and mother Eagles seated in the east.

  The Eagles say they had been arranging a proper time for the man to enter their den, but he acted hastily to learn their power and secrets; the old man Eagle denies him any powers.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24141-24182 confidence: high

  Moon also has a buffalo cow wife. Both wives bear boys, the boys quarrel, and the husband tells the women to dig hog potatoes but not dig deep or look into the holes.

  The husband forbids digging deep or looking into holes; the human wife looks anyway and learns that the camp-circle and her father's tipi are below.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24250-24323 confidence: medium

  The woman saves sinew and works on buffalo robes; the husband warns her not to dig too deeply and to return early; while digging hog potatoes she opens a hole, sees green earth and a camp-circle below, covers and marks the spot.

  The woman is warned not to dig roots or dig too deeply, but does so and discovers a hole through which she sees earth.

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• Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24655-24706 confidence: medium

  The husband is kept inside and secretly pierces the tipi with an awl to look out; he sees multitudes in two rows from a black cottonwood snag, with a club-bearing man standing close to it.

  The husband is kept inside and not permitted to go out alone, but pierces the tipi with an awl and sees the hidden round-up and slaughter.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16752-16845 confidence: high

  The boys quarrel; Moon returns from hunting, refers to his prior warning, and tells the wives not to dig deep or look into holes when digging hog potatoes.

  Moon explicitly tells the wives not to dig deep or look into holes; the human wife deliberately looks into a hole and discovers the camp-circle below.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 16939-17026 confidence: medium

  The father-in-law is to call forth subsistence for all; the people witness the miracle and are provided with meat described as human flesh; Moon decides to investigate why the family is kept at home.

  Moon suspects that the father-in-law is hiding something, makes a hole in the tipi hide, sneaks out, and watches the process by which subsistence is produced.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17112-17181 confidence: low

  The husband cautions her that when searching for roots and herbs she should not dig, or should not dig too deeply, and should return home early.

  The husband warns the woman not to dig too deeply; she later digs and discovers a hole through which she sees a green earth and camp-circle below.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17265-17325 confidence: high

  The old woman tells her to dig hiitceni and hiangtcein but not to dig dead or withered hiangtcein.

  The woman is specifically warned not to dig dead or withered hiangtcein, then digs one and discovers a hidden view of earth through the hole.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17574-17650 confidence: medium

  The woman has a child; the sun and moon hunt and provide; the sun’s sisters dig roots, but the woman is forbidden to go with them.

  The woman is forbidden to go with the root-digging sisters, but secretly goes, digs, and sees the earth below through the ground.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17652-17740 confidence: medium

  On the next outing, the voice comes nearer and louder, calling “How is it with you?”; the wife is affected and wonders who is speaking while she is alone.

  The husband warns the wife not to pay attention to outside voices, but she becomes attracted to the call and pierces the tipi to look out.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17742-17824 confidence: medium

  The father warns the boys not to enter a big grove of timber because a dangerous being lives there; they go to find out what is there and discover a solitary smoked-looking tipi with a man inside who welcomes them as grandchildren.

  The father warns the boys not to go to the timber because a dangerous being lives there, but they go in order to find out what is there.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 18889-18962 confidence: medium

  The father tells his boys to listen and obey, not go too far from home, and avoid the deep water below a steep river bank where a dangerous animal lives.

  The father twice warns the boys not to visit specific dangerous places; the boys go anyway in order to see who lives there.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 19498-19570 confidence: medium

  A story titled Found-in-Grass begins; a footnote says its title was Open-brain or Tangled-hair. A man camping alone tells his wife not to look at a powerful tangled-haired visitor, who is difficult about trays and may enter if looked at, before leaving to hunt.

  The husband repeatedly warns his wife not to look at the coming powerful person; when she looks through a hole, the visitor enters.

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• Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 9923-10005 confidence: medium

  An old woman arrives with an iron digging stick and a large heavy bag; she says the bag is sacred, says others may not open it, and the narration says she wants its contents kept unseen and unknown.

  The old woman calls the bag sacred, forbids others to open it, hides its contents, and the boy’s spying reveals the dangerous secret inside.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2067-2172 confidence: medium

  Many years later the woman bears a male child with a star picture on his forehead; after her husband tells her not to dig in valleys, she does so, breaks through the earth with a digging-stick, and sees people underneath.

  The Star husband tells the girl not to dig in valleys; when she digs in a valley, her digging-stick breaks through the earth and she sees people below.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2570-2680 confidence: high

  Opening note names Yellow-Bear as teller, then introduces two maidens on a summer arbor; one wishes the little bright star were her husband and is taken to the heavens, where the husband gives instructions including not digging an Indian turnip at slough-like places.

  The husband forbids digging an Indian turnip; when the woman digs it, she sees earth and its people below.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3989-4070 confidence: high

  Men of the village, including Pretty-Voice's three brothers, plan to kill him; they attack with hidden weapons, but arrows and bullets do not harm him, and he shakes them from his robe.

  Weapons cannot harm Pretty-Voice until he reveals that elk-horn and elk-hair incense can make arrows and bullets pierce him; the wife transmits and uses the secret.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3989-4070 confidence: high

  Pretty-Voice sees a Sioux girl, performs his ceremony, takes her as wife, and later she asks about his power and how he can be destroyed.

  The Sioux wife elicits Pretty-Voice's secret, leaves him, tells her people, prepares the killing materials, and leads the war-party.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4217-4266 confidence: medium

  The girl tells Coyote to stay “on the north side of the entrance,” cover his head with his buffalo robe, and “not to watch.”

  Before the windpipe action, the girl instructs Coyote to cover his head and not watch.

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• Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5370-5401 confidence: medium

  After the ceremony, the notched stick and dried buffalo hide were placed on an island, and people were told not to go there.

  People are told not to go to the island; a man goes anyway and sees the old woman in place of the ceremonial objects, after which the father explains the objects’ hidden identity.

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• Traditions of the Caddo ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE.; lines 5547-5560 confidence: medium

  She dislikes the old man, has to stay, tries to get away, and remembers a big stone that North Star told her not to move.

  North Star has told the girl not to move a big stone; when she lifts it, she can look down to earth and plan descent.

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• Traditions of the Caddo ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J; lines 6220-6310 confidence: medium

  Braveness and the woman become human again; she requests secrecy about the transformation. Among the Buffalo people, he learns he may be killed if beaten in a race, and an unknown helper gives him medicine root and mud to throw behind pursuers.

  The woman asks Braveness not to say anything about the transformation after they become human again.

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• Traditions of the Caddo II. THE GIRL WHO MARRIED A TURTLE. / THB GIRL WHO MARRIED A TURTLE. 25 / BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29; lines 1386-1478 confidence: medium

  The girl dislikes the old man, fails to get away, remembers the great round stone the Star warned her not to move, lifts it while he is away, and sees down to earth.

  The Star warns the girl not to move the dangerous round stone; when she moves it, she discovers a view and route down to earth.

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• Traditions of the Caddo THE DEATH OF THE CANNIBALS. 63 / THE LOST TIMBER SPIRITS. 65 / THE WOMAN WHO TURNED INTO A SNAKE. 67 / TRADITIONS OF THE CADDO.; lines 3375-3416 confidence: medium

  The hunter sees heads of many animals. The unknown person says he killed them, will give the hunter powers to kill game, tells him to choose animal heads, commands secrecy, and says, 'All people call me Alligator.'

  Alligator tells the hunter not to tell anyone how or where he obtained the powers.

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• Traditions of the Caddo TRADITIONS OF THE CADDO. / COYOTB, THE DEER, AND THE WIND. 97 / TRADITIONS OF THE CADDO, / COYOTB, THE GEESE, AND THE WOODPECKERS. 99; lines 4871-4910 confidence: medium

  Buffalo agrees, says the power was given to him by Great-Father-Above, and warns Coyote to use it only when very necessary.

  Buffalo sets limits on the power: use it only when necessary, only seven times, and do not give it away. Coyote soon uses it repeatedly and offers it to another Coyote.

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• Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 17184-17301 confidence: medium

  Buffalo angered by cannibalism hold council; two calves in maiden form are sent to attract the boy and elicit his secrets; the chief of all buffalo from the setting sun helps and advises him.

  Two buffalo calves appear as maidens to attract the boy, induce him to tell his secrets, and lead him to the buffalo people.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10718-10815 confidence: medium

  The passage says animal mysteries included witchcraft: woodpecker, yellowhammer, and turkey feathers, horned owl claws, and mescal beans are used to harm people and are found in specific organs or ducts; these methods are secret among magicians and kill many people.

  The passage says people learned witchcraft from animals and that the most powerful methods were kept secret among magicians.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10919-11014 confidence: medium

  The chief ties the man with a rawhide lariat, asks for names and secrets, says he wants to join the secret meetings, and hears an account of owl, mescal, and bird-feather attacks on the boy's organs.

  The chief says he wants to join the secret meetings and learn the killers' power; the prisoner names accomplices, gives a medicine string, and teaches four killing methods.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12295-12372 confidence: medium

  Coyote begs for the same power; the beaver says, “You are tricky. You might hurt yourself,” but finally yields and tells Coyote to do the same thing.

  Coyote asks for the beaver’s power; the beaver refuses because Coyote is tricky and might hurt himself, but finally yields and instructs him.

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• Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12469-12556 confidence: medium

  Coyote asks how the song and dance are done; Coyote-Bundle sings, speeds up in the middle, dances around a circle with arms spread, and rattles the gourd; Coyote asks him to repeat it and learns the song.

  Coyote asks repeatedly to hear and see the medicine-man's song and dance, learns them, and then kills the old man.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6909-7006 confidence: medium

  Introductory synopsis: a boy living with his grandmother receives from the Sun a wonderful robe that creates buffalo; its use must be kept secret, and its power feeds starving people.

  The synopsis says the robe's use must be kept secret, the donor gives special instructions, and the boy hides meat when someone approaches.

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• Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8035-8122 confidence: medium

  During starvation and westward travel, the tired boy dreams that a speaker tells him to go to a steep stone bank, find a black lariat hanging down, pull it, and not look behind.

  The dream voice tells the boy to pull the black lariat and not look behind while obtaining the horse.

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• Traditions of the Skidi Pawnee ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208; lines 8863-8949 confidence: medium

  The bird goes to the grandmother’s tipi and tells her to set out sticks, make a circle of posts for a tipi, sit north of the entrance, cover herself, keep still, close her eyes, and not look out during a coming storm.

  Before the storm transformation, the bird tells the grandmother to cover herself, keep still, close her eyes, and not look or peep.

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• Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3442-3529 confidence: medium

  The woman receives permission to dig wild turnips; her husband warns her to dig on hills and not in valleys, or not too deeply in valleys.

  The husband warns her not to dig deeply in valleys; she deliberately does so to learn why and discovers an opening through the heavens to the earth below.

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germanic

• Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1041-1134 confidence: high

  The old king orders Faithful John to show the castle but not the last chamber containing the princess of the Golden Dwelling’s picture, warning that the sight will cause love, swooning, and danger.

  Faithful John is ordered not to show the last chamber with the princess’s picture; the young king insists on seeing it despite warnings of misfortune.

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• Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1136-1224 confidence: high

  A raven says a chestnut horse will meet the prince, carry him into the air if mounted, and separate him from his maiden; the remedy is for someone else to mount and shoot the horse, but whoever tells the King will turn to stone from toe to knee.

  The ravens reveal how the young King can be saved from two dangers, but whoever tells him the knowledge will be turned partly to stone.

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• Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 1226-1294 confidence: high

  The third raven says the young queen will fall as if dead at the dance; she will die unless three drops of blood are drawn from her right breast and spat out; anyone who declares the knowledge will become stone from head to foot.

  Faithful John learns prophetic information from the ravens; the information saves the king and queen, but declaring it causes him to become stone.

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• Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 502-559 confidence: high

  When the girl is fourteen, Mary entrusts her with the keys of the thirteen doors of heaven, permits twelve doors to be opened, and forbids the thirteenth with a warning of misery.

  The girl is explicitly forbidden to open the thirteenth door, nevertheless opens it, and sees the Trinity in fire and splendour.

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• Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 5271-5361 confidence: medium

  A poor tailor asks for admission; Peter accuses him of theft and cites the Lord’s prohibition, but the tailor pleads lameness and offers service, so Peter lets him slip in and sit quietly behind the door.

  The tailor leaves his assigned place, sits in the Lord’s chair, and from it sees what is happening on earth.

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• Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 561-652 confidence: high

  After the first son's birth, Mary asks for confession about the forbidden door, promises restored speech, and takes the child after denial; people whisper that the queen killed him.

  The queen is repeatedly asked to confess that she opened the forbidden door, repeatedly denies it, and finally confesses at the stake.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11582-11640 confidence: medium

  Brother Lustig orders water in a kettle, sends everyone out, cuts off the dead girl’s limbs, puts them in the water, lights a fire beneath, and does this as he had seen St. Peter do.

  Brother Lustig imitates what he had seen St. Peter do but lacks the correct ordering of the bones, and St. Peter warns him not to undertake such work again.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12081-12171 confidence: high

  The golden fish speaks, offers to change the hut into a castle with a cupboard of food if released, and forbids the fisherman from disclosing the source of his luck.

  The fish forbids the fisherman from disclosing the source of his good luck; when he reveals it, the castle and food disappear. This occurs twice.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13025-13113 confidence: medium

  The passage begins tale 91, “The Gnome”; a rich king has three daughters and a beloved palace-garden apple tree whose red fruit he forbids anyone to gather on pain of being a hundred fathoms underground.

  The king forbids gathering from the apple tree under penalty of being underground; the daughters eat the apple and sink into the earth.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14365-14448 confidence: high

  The Devil leads the soldier down into hell and tells him to tend the fire under kettles of hell-broth, keep the house clean, sweep dirt behind doors, and not peep into the kettles.

  Hans is warned not to peep into the kettles, violates the prohibition, and learns who is imprisoned inside them.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16317-16392 confidence: medium

  The tailor tells his wife that years earlier he killed the man and heard the words about the bright sun; he charges her never to repeat it, and she promises.

  The tailor warns his wife never to tell his confession or he will lose his life; she tells a friend, the town learns it, and he is condemned.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17431-17525 confidence: medium

  Ferdinand the Unfaithful knows everything Ferdinand the Faithful has thought and is about to do by means of wicked arts.

  Ferdinand the Unfaithful knows what Ferdinand the Faithful has thought and will do by means of wicked arts.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18891-18979 confidence: medium

  The king’s son’s golden ball falls into a cage; the wild man demands release before returning it; the boy retrieves the key from under his mother’s pillow, opens the door, pinches his fingers, and the wild man gives back the ball and leaves.

  The boy has been told the King forbids opening the cage, learns where the key is hidden, and opens the door, releasing the wild man.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19065-19159 confidence: medium

  The fisherman's son escapes, comes to a forest on a high mountain, enters when the mountain opens into an enchanted castle hung with black, and meets three black-clad princesses who say he can deliver them if he does not speak to or look at them for a year.

  The three princesses say the son can deliver them if for a whole year he neither speaks to them nor looks at them.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19298-19387 confidence: medium

  The poor brother hides in a tree while twelve men cry, “Semsi mountain, Semsi mountain, open,” enter the mountain, later emerge with heavy sacks, and command it to shut.

  The mountain opens only when addressed by the correct formula, and the poor brother gains access after secretly observing the twelve men.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 19633-19722 confidence: low

  A girl who found four-leaved clover has wisdom against deception and sees that the cock is carrying straw, not a beam; she announces this to the people.

  The girl names the illusion publicly, the enchantment vanishes, and the crowd sees the object as it is.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20839-20916 confidence: high

  Hans plucks a feather from the sleeping Griffin's tail; the Griffin wakes, and in conversation with his wife reveals the hidden key, the toad's nest of the daughter's hair that will cure her, and the way the ferry-man can be released.

  Hans remains hidden under the bed while the Griffin reveals practical hidden knowledge about three problems.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6326-6423 confidence: high

  The girl is described as obstinate and inquisitive; her parents forbid her to visit Frau Trude and warn that Frau Trude does wicked things, but the girl goes anyway.

  The girl ignores a parental prohibition, visits Frau Trude, sees the witch’s proper costume, and is transformed and burned.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6609-6693 confidence: high

  The wizard takes the eldest daughter to a magnificent house in a dark forest, grants her access to the house, but forbids one room opened by a little key on pain of death.

  The wizard gives keys but forbids one room on pain of death; entering reveals a bloody chamber of dismembered victims.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6609-6693 confidence: high

  The wizard gives her an egg and commands her to preserve it and carry it continually, warning that great misfortune would arise from losing it.

  The egg is entrusted to the daughter, becomes bloodstained after entry into the forbidden room, and exposes the transgression to the wizard.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7432-7523 confidence: low

  Old Sanna fetches much water and tells Lina that she intends to boil Fundevogel the next morning while the forester is out hunting.

  Old Sanna reveals her plan to Lina under a promise of secrecy; Lina tells Fundevogel, and the children escape before the plan can be carried out.

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• Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8323-8390 confidence: medium

  A year later the Queen has a child; the manikin demands what she promised, refuses riches, says a living thing is dearer than treasure, and gives her three days to learn his name in order to keep the child.

  The Queen may keep her child only if she learns the manikin's name within three days, and she succeeds through inquiry and the messenger's report.

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• Teutonic Mythology, Volume 1 KORNI. WALACHUKIUN. 417 / UILD. GUND. DRUD. 423 / WALACHURIUN. 425 / SWAN-MAIDENS. 427; lines 20938-21031 confidence: high

  A young man sees three swans become bathing maidens after laying aside white bird-shifts; he later steals the youngest's garment, marries her, and after seven years she regains the shift and flies away as a swan, while the husband dies soon after.

  The swan-wife flies away after recovering her concealed shift, and the passage also states that a swan-hero forsakes his wife when she asks the forbidden question.

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• Teutonic Mythology, Volume 1 MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365 / GOZ. FROGER. 367 / GEAT. SCILD, BEOWULF. 369; lines 18046-18137 confidence: low

  A note says the ship that brought Sceaf and the swan-knight carries them away again, and that later legend explains this with a prohibition on asking into their origin.

  The footnote says later legend discloses that inquiry into the origin of Sceaf or the swan-knight was forbidden.

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• Teutonic Mythology, Volume 1 WODAN. 141 / WODAN. 143 / WODAN. 145 / WODAN. 147; lines 7292-7368 confidence: medium

  A Swedish märchen of Greymantle is cited: like Mary in German tales, he takes one to heaven and forbids opening a lock.

  The Greymantle tale includes ascent to heaven and a prohibition against opening a lock, with Mary in German tales mentioned as a parallel.

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• Teutonic Mythology, Volume 2 HUNGEE-SPEING. WATER-GAUGING. 591 / MILL-WHEEL WATER. RAIN-MAKING. 593 / EAIN-MAKING. DUCKING. 595 / HOLT WATEKS. LAKES. 597; lines 7745-7834 confidence: high

  At Mummelsee, depth-sounders let down cords with a plummet and the raft begins to sink; at Titlsee, a man sounding the lake hears a cry from the waves: 'Measure me, and I'll eat you up!'

  Multiple stories describe lakes resisting attempts to measure their depth through sinking danger, a threatening cry, a spirit-voice, and a horse-skull substitution.

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• Teutonic Mythology, Volume 2 VOL. II. P / HOME-SPEITE. 505 / HOME-SPEITE. 507 / HOME-SPRITE. 509; lines 3539-3621 confidence: medium

  An inquisitive man sprinkles ashes and peas to see Vollmar's footprints; Vollmar attacks while the man lights the fire, kills and cooks him, consumes the dishes, disappears, and an inscription predicts future misfortune and divided estates; spit, gridiron, and pot are mentioned as preserved objects.

  An inquisitive man uses ashes and peas to reveal Vollmar's footprints and is violently punished; Vollmar then departs and the household's fortune reverses.

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• Teutonic Mythology, Volume 2 WALAHALLA. 819 / PARADISE, 821 / ELYSIUM. 823 / VOL. II. C C; lines 18257-18300 confidence: medium

  Finn Magnusen is said to base a hypothesis on the manuscript variant, taking Surtr as an exalted god of light and linking him with mighty or stronger divine figures.

  The passage links a name that is not dared to be pronounced with Odin's secret whispered word to Baldr and with an Etruscan nymph speaking the highest god's name into a bull's ear.

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• Teutonic Mythology, Volume 3 CHAPTER XXXIV. / MAGIC. / ZATJBEK. WITCHCRAFT. / MAGIC.; lines 9282-9328 confidence: medium

  Fjolkunnigr is said to come to mean magician; fjolkyngi/kyngi means sorcery; Rognvaldr is cited as learning fjolkyngi.

  The passage says kyngi or fjolkyngi meant sorcery and was learned as a profession, with Rognvaldr given as an example.

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• Teutonic Mythology, Volume 3 DEVIL. / DEVIL. / DEVIL. / DEVIL.; lines 8403-8453 confidence: medium

  In the Vita S. Godebardi note, a demon-possessed woman is brought to Godebardus; the demon says her soul is his because she is an incantatrix and serves demons. The bishop casts the demon out; she falls as if dead, is raised, confesses incantation with tears, and is absolved.

  The demon claims the woman’s soul because she is an incantatrix and says incantators and diviners serve demons.

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• Teutonic Mythology, Volume 3 DEVIL. / DEVIL. / DEVIL. / DEVIL.; lines 8815-8861 confidence: high

  A Spanish legend tells of a Salamanca cave where the Devil keeps seven scholars; when the last must stay, he points to his shadow, so the Devil takes the shadow and the pupil remains shadowless.

  The Salamanca legend has the Devil maintain seven scholars, with the seventh required to pay after study; the Scottish superstition concerns students of necromancy and mystic studies.

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• Teutonic Mythology, Volume 3 INDEX. / INDEX. / INDEX. / INDEX.; lines 22174-22391 confidence: medium

  "hell-gate"; "hell-hound"; "hell-jager (-hunter)"; "hell-raven"; "hell-wagen (death-car)"; "hell-weg (death-way)"; "hella-fiur, -wizi (gehenna)"; "Helle-put (-pit, -well)"; "helli-runa (necromancy)".

  The entry helli-runa is glossed as necromancy in the hell-related cluster.

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• Teutonic Mythology, Volume 3 KUNES. / SPELLS AND CHARMS. / ETTNES. CURSES. / SPELLS AND CHARMS.; lines 18994-19044 confidence: medium

  Helliruna, necromania, appears in lays sung after heathen fashion on graves and barrows to make the dead speak or send something out.

  Helliruna or necromania is described as grave- and barrow-singing meant to make the dead speak or send something out.

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• Teutonic Mythology, Volume 3 MAGIC. / WITCH-TEIALS. / INITIATION. / MAGIC.; lines 11316-11376 confidence: medium

  Unborn fingers, when lighted, make a household sleep; a hanged thief's thumb and dead children's hands are also named as magical materials.

  The passage lists unborn fingers, a hanged thief's thumb, and dead children's hands as materials for magic, including a flame that keeps a household asleep.

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• Teutonic Mythology, Volume 3 MISERY. / MAGIC. / HEATHEN OBIGIN OF DUCKING-, ETC. / MEANS OF EE COGNITION.; lines 11586-11675 confidence: medium

  A Maundy Thursday egg, carried to church on Easter Sunday morning, reveals women belonging to the devil; they try to crush the egg, and if they crush it the carrier’s heart breaks too.

  Egg, clover, footstool, and spoon rites taken to church or matins reveal witches or unholden, but the knowledge endangers the recognizer.

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• Teutonic Mythology, Volume 3 SPECTEES. / CHAPTER XXXII. / TRANSLATION. / HEEOES INSIDE HILLS. 953; lines 5243-5335 confidence: high

  In the Guckenberg, a kaiser disappeared long ago with his army; when his beard has grown three times around his table, he will come out again. An old man tells a poor roll-selling boy he will show him a place to sell rolls every day if he tells no one.

  The Guckenberg boy is told not to reveal the place; after villagers press him and he confesses, he can no longer see or find the entrance.

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• Teutonic Mythology, Volume 3 VOL. III. / DEVIL. / CHAPTER XXXIV. / MAGIC.; lines 9125-9224 confidence: medium

  "miracle is divine" and magic is described as "hurtful" and imputed to supernatural powers.

  The passage contrasts divine miracle with unlawful magic and describes conjuring as a supernatural extension of human power.

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• Teutonic Mythology, Volume 3 WHITE LADIES : KEDEMPTION. / HOAED LIFTED : WUNDER-BLUMB. / TRANSLATION. / HOAED LIFTED : SPEING-WUEZEL.; lines 6232-6282 confidence: medium

  The woodpecker fetches a wonderful root in its bill and holds it before the bung, which flies out; a hidden person can frighten the bird into dropping the root, or a cloth can be spread beneath the nest to catch it.

  The Conrad passage says the herb is not good to be generally known because locks fly open before it; the main account also shows the root forcing out a bung or wedge.

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• Teutonic Mythology, Volume 3 WITEGA. SPA. GALDOR. / SEID-MAN. JUGGLER. / MAGIC. / HEXE.; lines 9529-9584 confidence: medium

  The Middle Ages chiefly ascribed secret sorcery to women and revered an inner sacred power of divination in them.

  Magic is described as secret sorcery, hidden science, and a doubtful art that men considered undignified.

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• Teutonic Mythology, Volume 3 ZATJBEK. WITCHCRAFT. / MAGIC. / WITEGA. SPA. GALDOR. / SEID-MAN. JUGGLER.; lines 9426-9479 confidence: medium

  The note cites black books, black art, necromancy as divination by, over, or with the dead, a claim that nigromancy was first invented at a mountain near Toledo, and medieval attribution of its invention to Saracens in Spain and Apulia.

  The note cites searching or learning in black books and associates this with black art and necromancy.

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• Teutonic Mythology, Volume 3 ZATJBEK. WITCHCRAFT. / MAGIC. / WITEGA. SPA. GALDOR. / SEID-MAN. JUGGLER.; lines 9426-9479 confidence: high

  The note cites black books, black art, necromancy as divination by, over, or with the dead, a claim that nigromancy was first invented at a mountain near Toledo, and medieval attribution of its invention to Saracens in Spain and Apulia.

  Nigromancy is defined as divination performed by, over, or with the dead.

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• Teutonic Mythology, Volume 3 ZATJBEK. WITCHCRAFT. / MAGIC. / WITEGA. SPA. GALDOR. / SEID-MAN. JUGGLER.; lines 9426-9479 confidence: medium

  The note cites black books, black art, necromancy as divination by, over, or with the dead, a claim that nigromancy was first invented at a mountain near Toledo, and medieval attribution of its invention to Saracens in Spain and Apulia.

  The note reports medieval claims that nigromancy was first invented at a mountain near Toledo and that Saracens in Spain and Apulia invented black art.

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• Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1735 / SUPERSTITIONS. / SUPERSTITIONS, A B. 1739 / APPENDIX.; lines 22895-22946 confidence: medium

  The Burchard of Worms excerpt, Interrogation 42, asks whether anyone is a magician, seer, incantator, diviner, or sortilegus, or whether anyone makes vows at trees, fountains, or stones, or places a candle there.

  Burchard's interrogation explicitly lists magic, seership, incantation, divination, and sortilege as practices to ask about.

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• Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1731 / ANGLO-SAXON GENEALOGIES. 1733 / ANGLO-SAXON GENEALOGIES. 1735 / SUPERSTITIONS.; lines 22745-22828 confidence: medium

  Opening section: Christians are told not to observe pagan sacrilegious customs, consult named ritual specialists for causes or illness, heed auguries, sneezing, or singing birds on journeys, but to sign themselves in Christ's name and recite Christian prayers.

  The passage prohibits consulting diviners and incanters, observing auguries and singing birds, and trusting fate, fortune, or nativity.

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• Teutonic Mythology, Volume 4 ANGLO-SAXON GENEALOGIES. 1733 / ANGLO-SAXON GENEALOGIES. 1735 / SUPERSTITIONS. / SUPERSTITIONS, A B. 1739; lines 22831-22892 confidence: medium

  The admonition forbids drunkenness, coerced drinking, and observing signs when entering or leaving a house, including events, voices, bird song, and what someone carries; it says such observance is partly pagan.

  The passage forbids observing signs when entering or leaving a house and lists auguries involving birds, horses, cattle dung, sneezing, diviners, and sortilegi.

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• Teutonic Mythology, Volume 4 APPENDIX. / SUPERSTITIONS. C. 1741 / VOL. IV. H H / APPENDIX.; lines 22998-23059 confidence: high

  Those seeking divinations or introducing diviners and lot-casters into homes, by Gentile or pagan custom, for magical inquiry, expiation, expelling evil, or finding maleficia are assigned five years' penance.

  The passage condemns seeking divination, auguries, lots, magical inquiry, and discovering maleficia through diviners or sortileges.

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• Teutonic Mythology, Volume 4 APPENDIX. / SUPERSTITIONS. C. 1743 / SUPERSTITIONS. C. 1747 / SUPERSTITIONS. D. 1749; lines 23379-23465 confidence: high

  False practitioners are said to foretell future things that belong only to the true God and to draw many souls with them toward hell.

  The passage says future things belong to the true God and condemns multiple practices that seek foreknowledge or supernatural information.

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• Teutonic Mythology, Volume 4 APPENDIX. / SUPERSTITIONS. C. 1743 / SUPERSTITIONS. C. 1747 / SUPERSTITIONS. D. 1749; lines 23379-23465 confidence: medium

  In necromancy, the dead are imagined to have risen from death and to prophesy and answer questions; this is said to happen through invocation and conjuration of devils.

  Necromancy is described as imagining the dead risen from death to prophesy and answer questions through demonic invocation.

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• Teutonic Mythology, Volume 4 APPENDIX. / SUPERSTITIONS. F. 175D / SUPERSTITIONS. G. 1701 / SUPERSTITIONS. G. 1763; lines 24136-24294 confidence: medium

  A hoopoe's heart is laid on sleeping people to suggest secret things; a shoulder-blade is used to see what will happen; putting on the left shoe before the right is considered bad; milk is said to be stolen from the udder.

  A hoopoe's heart is placed on sleeping people to reveal secret things, and a shoulder-blade is used to know what will happen.

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• Teutonic Mythology, Volume 4 DEVIL. 1011 / DEVIL. 1013 / MAGIC. / MAGIC. 101. 5; lines 16623-16720 confidence: medium

  The passage says Old English dry, magus, derives from Irish draoi/draoithe and druidi; spells were read out of a book and black books; Finnish lukia 'to read' in the Runes means to conjure; nigromanzie and ars necromantica are mentioned.

  Spells are said to be read from books and black books, and the passage refers to nigromanzie and ars necromantica.

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• Teutonic Mythology, Volume 4 DEVIL. 1013 / MAGIC. / MAGIC. 101. 5 / MAGIC. 1017; lines 16723-16821 confidence: medium

  Magic is associated with named places such as Toledo and Persidd; travelling scholars learn black art from school to school; Cain teaches his children magic.

  The passage says travelling scholars learn black art from school to school, Cain teaches his children magic, and Ostacia learns magic from her stepmother.

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• Teutonic Mythology, Volume 4 DEVIL. 1609 / DEVIL. 1011 / DEVIL. 1013 / MAGIC.; lines 16571-16620 confidence: medium

  Mathematici are classed among magicians and glossed as stargazers or diviners, with citations to legal and lexical sources.

  Mathematici are grouped with magicians and glossed as stargazers or diviners, including in a legal title concerning malefici and mathematici.

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• Teutonic Mythology, Volume 4 FATES. FAYS. VALKYRS, 1403 / VOL. IV. K / WIGHTS AND ELVES. 1407 / WIGHTS AND ELVES. 1409; lines 6683-6774 confidence: high

  A shepherd near Wonsgehilu sees his dog fed by two dwarfs in a cave; the dwarfs give him a tablecloth that produces whatever food he wishes when spread.

  The shepherd receives a magical tablecloth; after his wife draws the secret from him, the cloth loses its virtue.

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• Teutonic Mythology, Volume 4 HERBS AND STONES. 1677 / VOL. IV. D D / HERBS AND STONES. 1G79 / HERBS AND STONES. 1681; lines 19906-19998 confidence: medium

  A wort dug by a mermaid on a mountain that might not be touched makes the eater understand wild beasts, fowl, and fish.

  The mermaid's wort from an untouchable mountain lets the eater understand beasts, birds, and fish; another accidentally picked herb opens others' thought and speech.

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• Teutonic Mythology, Volume 4 MAGIC. 1623 / MAGIC. 1025 / MAGIC. 1627 / MAGIC.; lines 17312-17367 confidence: medium

  A man-like image brought from Egypt is reportedly adored; each time responses are sought from it, homicide or adultery on a major feast is required.

  The image is consulted for responses, and the passage states that homicide or adulterous sacrilege is required when responses are sought.

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• Teutonic Mythology, Volume 4 SPPERSTITIONS. I. 1823 / SUPERSTITIONS. I. 1825 / SUPERSTITIONS. I. 1827 / K. SCANDINAYIAN.; lines 28855-28932 confidence: medium

  When going fishing, one should tell no one and not discuss whether the catch is much or little; no stranger should see how much fish was caught; when rowing out, the boat should not be turned ansols.

  The fisher should tell no one when going fishing, should not speak about the size of the catch, and should not let a stranger see how much fish was caught.

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• Teutonic Mythology, Volume 4 SUMMER AND WINTER. 1531 / TIME AND WORLD. 1533 / TIME AND WORLD. 1535 / TIME AND WOELD. 1537; lines 12788-12882 confidence: high

  Seth looks in at Paradise, sees a spring that divides into Pison, Gihon, Tigris, and Euphrates; at the Euphrates source stands a withered tree with a coiled serpent, roots into hell, and a newborn babe in its crown.

  The serpent coiled around the tree is explicitly identified with the serpent of the forbidden fruit-tree.

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• Teutonic Mythology, Volume 4 SUPEESTITIONS. 11. 17G9 / SUPERSTITIONS. II. 1773 / APPENDIX. / SUPERSTITIONS. II. 1775; lines 24876-24968 confidence: high

  Under pyromancy, masters melt lead or tin, pour it into water, examine its colour and small pits, and declare past or future things by it.

  The passage repeatedly frames the practices as sorcery, unbelief, or forbidden arts used to discover past, future, hidden things, or weather.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. C. 1743 / SUPERSTITIONS. C. 1747 / SUPERSTITIONS. D. 1749 / SUPERSTITIONS. D. 1751; lines 23468-23513 confidence: medium

  Sorcery is said to involve “die bos kundikeit der valschen vnd schedlichen wiben,” the evil knowledge of false and harmful women.

  The passage says sorcery chiefly involves the evil knowledge of false and harmful women.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. D. 1749 / SUPERSTITIONS. D. 1751 / APPENDIX. / SUPERSTITIONS. E. 1753; lines 23562-23649 confidence: medium

  Astrologers claim to make images under constellations that compel demons to come, work marvels, and give answers; the passage says demons come to induce belief in divine power in the heavens, with an example of an old woman who believed the Sun was a goddess and holy lady.

  Astrologers claim to make constellation-images that bring demons for marvels and answers, and the passage condemns the practice as error.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. G. 1701 / SUPERSTITIONS. G. 1763 / SUPERSTITIONS. G. 1765 / SUPERSTITIONS. G. 17G7; lines 24442-24585 confidence: high

  Hartlieb's chapter on journeying through the air says nigromancy uses magic steeds; a rider can travel many miles quickly, keep the bridle, and summon the horse by jingling it; the steed is the Devil, and the sorcery requires bat's blood for signing oneself away to the Devil.

  Hartlieb's excerpt presents aerial travel on magic steeds as part of the vile art of nigromancy and identifies the steed as the Devil.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. G. 17G7 / SUPEESTITIONS. 11. 17G9 / SUPERSTITIONS. II. 1773 / APPENDIX.; lines 24831-24873 confidence: high

  The author warns against devilish trickery; masters use a polished sword for war questions, prefer a sword that has killed many men to bring spirits sooner, require a clean maiden sword for peace, pleasure, arts, or treasure, and mention a prince honored by old worn-out swords.

  The passage describes inquiries made through a polished sword and a crystal in which boys are to see future things and all things, while the author condemns the practice as sinful sorcery and devilish delusion.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. G. 17G7 / SUPEESTITIONS. 11. 17G9 / SUPERSTITIONS. II. 1773 / APPENDIX.; lines 24831-24873 confidence: medium

  The master asks what the angel has in his hand until the boy says he sees writing and letters, which the master collects.

  The master keeps asking until the boy sees writing and letters in the angel’s hand, and the master collects the letters.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. I. 1795 / SUPERSTITIONS. I. 1797 / SUPERSTITIONS. / SUPERSTITIONS. I. 1801; lines 26925-26940 confidence: medium

  A harrow tooth found on Sunday and carried on the person reveals witches at church with tubs on their heads; the bearer must leave before the P.N. is rung or be torn apart.

  A harrow tooth found on Sunday lets the bearer see witches at church, but failure to leave before the ringing leads to being torn apart.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. G. 1763 / SUPERSTITIONS. G. 1765 / SUPERSTITIONS. G. 17G7 / SUPEESTITIONS. 11. 17G9; lines 24588-24683 confidence: high

  Making hail and sudden showers is called an art requiring the practitioner to give himself to the devil and deny God, baptism, and Christian grace.

  Hail and shower making are taught as an art obtained by denying Christian bonds and giving body and soul to named devils who then perform the practitioner’s will.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. G. 1763 / SUPERSTITIONS. G. 1765 / SUPERSTITIONS. G. 17G7 / SUPEESTITIONS. 11. 17G9; lines 24588-24683 confidence: high

  A hydromancy master seeking theft, treasure, or a secret gathers water before sunrise on Sunday from three flowing springs into a clean polished glass, sets it in a fair chamber, burns tapers before it, and seats a pure child before the water.

  A master seeking hidden information gathers water from three springs, honors it with tapers, seats a pure child before it, uses strange words, and asks the child what he sees.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. G. 1765 / SUPERSTITIONS. G. 17G7 / SUPEESTITIONS. 11. 17G9 / SUPERSTITIONS. II. 1773; lines 24775-24828 confidence: high

  Chapter 80 describes women and men making fires to see past and future things; practitioners use particular days, prepared wood, a private place, kneeling clients, worship and sacrifice to the angel of the fire, and inspection of appearances in the fire.

  The passage directly describes practitioners seeing past and future things in fire and inspecting appearances in the fire after ritual preparation.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. G. 1765 / SUPERSTITIONS. G. 17G7 / SUPEESTITIONS. 11. 17G9 / SUPERSTITIONS. II. 1773; lines 24775-24828 confidence: high

  Chapter 82 says pyromancy has many forms; one places a pure child in the practitioner's lap, raises the child's hand, has the child look into his nail, adjures child and nail, whispers three unknown words including Oriel, and asks questions.

  A pure child is repeatedly used as the one who looks into the nail, anointed hand, or looking-glass and answers questions about what is sought.

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• Teutonic Mythology, Volume 4 SUPERSTITIONS. G. 1765 / SUPERSTITIONS. G. 17G7 / SUPEESTITIONS. 11. 17G9 / SUPERSTITIONS. II. 1773; lines 24775-24828 confidence: high

  Chapter 82 says pyromancy has many forms; one places a pure child in the practitioner's lap, raises the child's hand, has the child look into his nail, adjures child and nail, whispers three unknown words including Oriel, and asks questions.

  The practices use a child's nail, an anointed hand held to light, and a looking-glass as surfaces into which a child looks to reveal answers or hidden matters.

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• Teutonic Mythology, Volume 4 THUNAE. 1339 / THUNAR. / VOL. IV. P / THUNAR. 1343; lines 3363-3452 confidence: medium

  “Athena alone knows the keys to the thunderbolt chamber ... like Mary in the nursery-tale of the forbidden chamber in heaven.”

  Athena alone knows the keys to a thunderbolt chamber, compared with Mary in a nursery tale of the forbidden chamber in heaven.

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• Teutonic Mythology, Volume 4 VOL. IV. A I / APPENDIX. / SUPERSTITIONS. F. 175D / SUPERSTITIONS. G. 1701; lines 23978-24133 confidence: high

  Sorcery is condemned as against the highest Good; some say a monk taught them, and such a monk or priest should be punished.

  The passage explicitly presents sorcery as against God and then catalogs illicit magical and divinatory practices.

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• Teutonic Mythology, Volume 4 VOL. IV. A I / APPENDIX. / SUPERSTITIONS. F. 175D / SUPERSTITIONS. G. 1701; lines 23978-24133 confidence: high

  Some bless arrows, seek the devil for wealth, soothsay, and ask the devil where riches and precious stones lie.

  Practitioners ask the devil where riches and precious stones lie and seek wealth through him.

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• Teutonic Mythology, Volume 4 VOL. IV. A I / APPENDIX. / SUPERSTITIONS. F. 175D / SUPERSTITIONS. G. 1701; lines 23978-24133 confidence: high

  Some are in league with wicked Herodias and believe in Diana, called a false goddess; the list also includes shooting through walls, wax images, bird cries, and dream interpretation.

  Bird cries, dreams, fire, and the hand are described as means by which practitioners claim knowledge.

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• Teutonic Mythology, Volume 4 VOL. IV. H H / APPENDIX. / SUPERSTITIONS. C. 1743 / SUPERSTITIONS. C. 1747; lines 23277-23376 confidence: medium

  The Swiss German admonition says not to believe in magic and related practices or signs, including fire-gazing, night-women, magpie cries, itching of brows and cheeks, and other unbelief; an editorial note clarifies fire-gazing rather than fore-seeing.

  The Zurich material forbids belief in magic, fire-gazing, night-women, magpie cries, bodily omens, lot-casters, and false prophets.

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• Teutonic Mythology, Volume 4 WIGHTS AND ELVES. 1 121 / VOL. IV. L / WIGHTS AND ELVES. 1423 / WIGHTS AND ELVES. 1427; lines 7462-7556 confidence: medium

  Humans are often on good terms with wood-maidens: they leave a small haymaking or harvest heap as the wood-maiden's due and leave dish-edge drops for the moss-maiden. A caught wood-maiden's little man says she may tell anything except the use of drip-water. A thankful little woodwife praises peasant blood; the Saale bush-grandmother is compared with the Esthonian forest-father or tree-host.

  The little man says the caught wood-maiden may tell anything except the use that can be made of drip-water.

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• Teutonic Mythology, Volume 4 WIGHTS AND ELVES. 1409 / WIGHTS AND ELVES. 1413 / WIGHTS AND ELVES. 1415 / WIGHTS AND ELVES. 1417; lines 6980-7076 confidence: medium

  Dwarfs become visible to those who anoint their eyes with dwarf-salve; a nurse who applies ointment to one eye sees subterraneans until they tear out the eye.

  Dwarf-salve lets a nurse see subterraneans, but the eye that received the ointment is torn out.

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• Teutonic Mythology, Volume 4 WOMAN-WORSHIP. 1397 / ITIS (DIS). ALRUNA. NORN. 1399 / NORN. FAY. FATA MORGANA. 1401 / FATES. FAYS. VALKYRS, 1403; lines 6392-6428 confidence: high

  The passage says such unions often prove unlucky; the husband may be forbidden to ask the celestial bride her name, or separation follows. It names the elfin, Melusina, swan-knight, goddess Ganga married to Santanu, and the ghostly vila in this comparative context.

  The passage says the husband of a celestial bride must often not ask her name, or separation follows, and lists several parallels.

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greek

• Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1010-1124 confidence: medium

  Jupiter is to be despoiled of his sceptre by his own counsels; he will make a regrettable match, and a consort will bear 'a son mightier than the father.'

  Prometheus says the nature of Jupiter's match is not a matter he can communicate, offers only one of two disclosures, and later presents his account as evidence of intelligence beyond appearances.

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• Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1126-1232 confidence: high

  Prometheus says Jove's intended wedlock will hurl him from sovereignty and throne, fulfilling Saturn's curse; Prometheus alone can clearly disclose the escape.

  Prometheus says he alone knows Jove's way of escape from a future downfall, and Mercury demands that he reveal the nuptials by which Jove will be put down.

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• Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 1234-1352 confidence: high

  Prometheus calls Mercury's speech haughty, describes him as a lackey of the gods, mentions two dethroned monarchs and a current ruler to be expelled, and refuses to reveal the matter asked of him.

  Prometheus possesses and withholds knowledge about who is doomed to overthrow Jupiter, and he says no force or artifice will make him disclose it before release from shackles.

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• Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 288-417 confidence: medium

  Strength describes the remote boundary setting and orders Vulcan to bind Prometheus to cragged rocks with adamantine chains because he stole and gave mortals the fire that aids all arts; the punishment is retribution and a lesson in submission to Jupiter.

  The gift is described as fire that aids all arts and as honors imparted to mortals beyond what was right, resulting in punishment.

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• Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 419-494 confidence: medium

  Prometheus says the ruler of the immortals will need him to discover a new plot against Jove's sceptre and honors, but he will not reveal it until released and compensated.

  Prometheus says Jove will need him to discover a plot against Jove's sceptre and honors, but he will not divulge it until released and compensated.

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• Aeschylus' Prometheus Bound and the Seven Against Thebes INTRODUCTION. / PROMETHEUS CHAINED. / PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS.; lines 710-804 confidence: medium

  Prometheus identifies the triform Fates and remembering Furies as pilots of necessity and says Jupiter cannot escape his doom.

  Prometheus refuses to reveal a mystery concerning Jupiter's doom and says the secret must remain concealed because keeping it will enable escape from shackles and miseries.

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• Aeschylus' Prometheus Bound and the Seven Against Thebes THEODORE ALOIS BUCKLEY, B.A. / WITH AN INTRODUCTION BY / EDWARD BROOKS, JR. / INTRODUCTION.; lines 66-186 confidence: medium

  Prometheus tells Io she will wander over lands and seas to Canopus at the Nile mouth, bear a Jove-begotten child, and have a descendant renowned in archery who will free Prometheus and cause Jove's downfall.

  Prometheus knows of nuptials connected to Jove's overthrow and refuses Mercury's demand to disclose the information.

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• Aesop's Fables; a new translation THE FOX AND THE LEOPARD / THE FOX AND THE HEDGEHOG / THE CROW AND THE RAVEN / THE WITCH; lines 4982-4993 confidence: medium

  A witch professes that she can avert the anger of the gods by secret charms that only she possesses.

  The witch claims sole possession of secret charms and makes a livelihood from them before being accused of black magic.

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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: high

  Demeter makes fruit spring up and the earth becomes laden with leaves and flowers. She teaches her rites and mysteries to named men; initiates are said to have a better lot after death than the uninitiated.

  Demeter teaches rites and mysteries that must not be transgressed, pried into, or uttered, and the passage distinguishes the after-death lot of initiates and uninitiates.

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• Hesiod, the Homeric Hymns, and Homerica II. 1745 / THE SHIELD OF HERACLES / THE MARRIAGE OF CEYX / THE GREAT EOIAE; lines 4786-4884 confidence: medium

  Phineus is blinded because he told Phrixus the way.

  Phineus is blinded because he told Phrixus the way.

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• Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6642-6699 confidence: medium

  Apollo says it is not lawful for Hermes or other gods to learn the requested sooth-saying; only Zeus' mind knows it, and Apollo is sworn as the sole god to know Zeus' wise counsel.

  Apollo says the requested sooth-saying is not lawful for Hermes or other gods to learn and that only Zeus' mind knows it, while Apollo alone is oath-bound to know Zeus' counsel.

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• Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6642-6699 confidence: high

  Apollo promises Hermes a golden three-branched staff and says the requested soothsaying is not lawful for Hermes or other gods, because only Zeus' mind knows it and Apollo is oath-bound not to reveal Zeus' counsel.

  Apollo says the requested soothsaying is not lawful for Hermes or other gods to learn, that only Zeus' mind knows it, and that Apollo is oath-bound not to disclose Zeus' decrees.

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• Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 confidence: high

  The mortal is told to say the child is from a Nymph; if he boasts of lying with Aphrodite, Zeus will smite him with a smoking thunderbolt. He is told to refrain and not name her.

  The mortal is warned not to name Aphrodite or boast that he lay with her; if he does, Zeus will punish him with a thunderbolt.

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• Hesiod, the Homeric Hymns, and Homerica III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES / V. TO APHRODITE; lines 6890-6966 confidence: high

  If asked about the child's mother, the mortal is to say she is one of the Nymphs; if he boasts that he lay with rich-crowned Aphrodite, Zeus will smite him with a smoking thunderbolt.

  The mortal is told to claim a Nymph as mother of the child and not to name Aphrodite; if he boasts, Zeus will smite him with a smoking thunderbolt.

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• Hesiod, the Homeric Hymns, and Homerica INTRODUCTION / BIBLIOGRAPHY / HESIOD / HESIODS WORKS AND DAYS; lines 1532-1621 confidence: low

  Zeus sends Hermes to bring the finished snare to Epimetheus as a gift; Epimetheus ignores Prometheus' warning not to accept Zeus' gift and understands after taking it.

  Prometheus warns Epimetheus never to accept a gift from Olympian Zeus, but Epimetheus accepts Pandora and understands afterward.

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• Hesiod, the Homeric Hymns, and Homerica THE CERCOPES / THE BATTLE OF FROGS AND MICE / OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST / ENDNOTES; lines 9372-9514 confidence: high

  The note states that those who seek to outwit the oracle or ask more than they ought will be deceived by it and led to ruin, with comparison to Hymn to Hermes 541 ff.

  The note states that those who seek to outwit the oracle or ask more than they ought will be deceived by it and led to ruin.

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• Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 3641-3768 confidence: high

  Phineus is blinded either because he revealed the road to Phrixus or because he preferred long life to sight; he had sons Thynus and Mariandynus and was brought by Harpies to the land of milk-feeders with wagons for houses.

  One explanation says Phineus was blinded because he revealed the road to Phrixus.

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• Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals GENERAL INDEX 607-617 / INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY.; lines 1123-1220 confidence: medium

  Rites and complete incantations are hard to obtain; witches are reticent, and one says magic’s virtue decreases as knowledge of it is disseminated.

  The passage says witches are reticent about rites and that one explained secrecy by saying magic loses virtue when its knowledge is spread.

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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 23710-23787 confidence: medium

  The narrator suggests that Sophocles may have used the pathos of Antigone’s situation to allude covertly to unspeakable doctrines familiar to Eleusinian initiates but not open to profane literature.

  The narrator states that Eleusinian teachings could not be explicitly mentioned to the profane but might be hinted at by a poet for an initiated audience.

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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 24260-24326 confidence: high

  The passage states that mystery doctrines were products of popular religion but not popular knowledge, citing initiation, death-penalty for profane intrusion, indignation at mockery, and private investigation by an initiated court.

  The passage emphasizes secret doctrines, restricted access, death-penalty for profane intrusion, and knowledge becoming property of the few.

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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 24328-24414 confidence: high

  Demeter’s worship and other rites are described as holy Pelasgian religion; when Achaeans of strange tongue and religion arrived, Pelasgians withheld knowledge and performed the rites secretly.

  The passage says mainland rites were kept secret, imparted only to initiated persons, and protected from outsiders who lacked knowledge of Demeter.

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• Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. N / VOL. I. P / VOL. I Q / VOL. I. R; lines 5112-5246 confidence: medium

  Wooden images of Dionysus called Lysius and Baccheius are linked to a story that Pentheus spied from a tree on the women at Cithaeron, was dragged down and torn apart, and that the Pythian priestess commanded the Corinthians to find the tree and worship it equally with the god; the images were made from the tree.

  Pentheus climbs a tree to spy on the women at Cithaeron and is torn limb from limb when detected.

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• Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL, I. N / VOL. I. P / VOL. I Q / VOL. I. R; lines 5248-5360 confidence: medium

  “The story told at the mysteries of the Mother about Hermes and the ram I know but do not relate.” The passage then names Poseidon, Leucothea, and Palaemon on a dolphin.

  The narrator states that he knows the mystery story of the Mother about Hermes and the ram but does not relate it.

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• Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6620-6718 confidence: medium

  Hera’s gold-and-ivory statue is seated, crowned with Graces and Seasons, and holds a pomegranate and sceptre; the pomegranate is a holy mystery. A cuckoo on the sceptre is explained by Zeus changing into that bird while in love with maiden Hera; the narrator says he relates such tales without believing them.

  The narrator says he must say nothing about the pomegranate because its story is a holy mystery.

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• Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I, BB / VOL. I. DD / VOL. I, EE / VOL, 1. FF; lines 8628-8748 confidence: medium

  Before and inside the Chthonia temple are statues, seats, and images of Athena and Demeter; the most revered worship object is unseen by Pausanias or any man, and the old women may keep its nature to themselves.

  The Chthonia cult object is unseen by men and perhaps known only to old women, while Eileithyia's image may be seen only by priestesses.

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• Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 4181-4281 confidence: medium

  A small temple called that of Cyamites prompts uncertainty about bean-sowing or naming; the narrator says Eleusinian initiates or readers of the Orphica know what he means.

  The narrator says that one initiated at Eleusis or acquainted with the Orphica knows what is meant by the Cyamites and bean discussion.

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• Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 confidence: low

  The philosopher, or philosopher and lover together, is described as a sort of madman and compared with the Republic and Theaetetus; the myth is said to describe figuratively things beyond human faculties or inaccessible to the age.

  The passage describes Plato’s mythological figure as drawing a veil over things beyond mortal knowledge and says the whole myth figures things beyond human faculties.

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• Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 10066-10188 confidence: medium

  Oedipus's curiosity is said to have caused his calamities: he sought his extraction, left Corinth, met and killed Laius, gained a kingdom, married his mother, and forced an eyewitness to speak despite his wife's attempt to stop him.

  Oedipus's effort to learn his extraction and then force revelation about himself is presented as the cause of extreme calamities and as knowledge he insists on hearing despite prevention and dread.

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• Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 10066-10188 confidence: medium

  Uncontrolled curiosity is described as leading people to open friends' letters, intrude into private meetings, view forbidden rites, enter forbidden holy grounds, and pry into kings' lives and conversations.

  Uncontrolled curiosity is said to lead people to open private letters, enter private meetings, witness rites they ought not see, enter holy grounds, and pry into royal affairs.

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• Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 9005-9089 confidence: medium

  The senator's wife presses him to reveal the secret, vows not to divulge it, and weeps over not being trusted.

  The passage repeatedly presents secrets and hidden things as sought by curious speakers and as dangerous when revealed, with fatal outcomes in the Fabius and Seleucus anecdotes.

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• Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 9692-9780 confidence: high

  Curious people are compared to a hen scratching elsewhere and are said to pick out hidden family troubles; the Egyptian says the object was wrapped 'that you should not know.'

  The passage repeatedly warns against prying into what is hidden: wrapped objects, family troubles, guarded household scenes, and royal secrets.

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• Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 9692-9780 confidence: medium

  The curious soul ranges through rich mansions, poor cottages, kings' courts, and bridal chambers; prying into great people's troubles is likened to tasting aconite and dying before learning its properties.

  Prying into the troubles of great people is compared to tasting poison and to becoming blind by trying to penetrate the sun's light; royal secrets are later imaged as a storm cloud of hidden fury.

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• Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 9782-9878 confidence: low

  Wailing is called the curious person's Muse and Siren; curiosity desires hidden things and is linked to malignity, envy, jealousy, and ill-nature.

  Curiosity is said to desire what is hidden and secret, and curious people pry into private ills in order to expose them.

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• Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 9880-9969 confidence: medium

  Curiosity is described as 'a tampering with and seduction of and revealing the nakedness of secrets.'

  Curiosity is described as intrusion into hidden things and as breaking private letters or listening at neighbours' walls.

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• Plutarch's Morals THAT VIRTUE MAY BE TAUGHT. / ON VIRTUE AND VICE. / ON MORAL VIRTUE. / ON ABUNDANCE OF FRIENDS.; lines 9880-9969 confidence: medium

  Bellerophon carries letters against his own life but does not open or read them; the passage also says he refused to sell his honour to Proetus' wife.

  Bellerophon carries letters against his life but does not open them, serving as an example of continence opposite to curiosity.

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• The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4615-4702 confidence: medium

  Peleus saw Achilles gasping in the flame and cried out; Thetis caught up the screaming child, threw him to the ground, passed swiftly from the hall like wind or dream, leapt into the sea, and did not return.

  Peleus sees Achilles gasping in the flame and cries out; Thetis reacts by casting down the child and leaving the household.

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• The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4615-4702 confidence: medium

  Thetis finds the heroes by the ship, touches Peleus’ hand, appears clearly only to him, tells him to loosen the ship’s hawsers at dawn, says the daughters of Nereus will draw the ship through the Planctae, and orders him to keep her appearance secret.

  Thetis appears clearly only to Peleus and commands him not to show or reveal her when she comes with the Nereids.

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• The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1678-1754 confidence: medium

  Phineus, son of Agenor, lives by the sea; he endured bitter woes because Leto’s son granted him prophecy, and he foretold Zeus’s sacred will to men.

  Phineus foretells Zeus’s sacred will unerringly to men and suffers Zeus’s punitive afflictions.

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• The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1756-1841 confidence: high

  “Not everything is it lawful for you to know clearly”; Zeus wishes to deliver prophetic utterances to humans incomplete.

  Phineus says not everything is lawful to know clearly and that Zeus wants prophetic utterances delivered incompletely to humans.

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• The Bacchae of Euripides CHORUS. / LEADER. / DIONYSUS. / PENTHEUS.; lines 1930-1953 confidence: medium

  Dionysus addresses Pentheus: “sights thou must not see,” calls him “in guise / Of woman, Maenad,” and says he is “To spy upon His Chosen and thine own / Mother.”

  The passage explicitly describes sights Pentheus must not see and frames his disguise as a way to spy on the Chosen and his mother.

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• The Bacchae of Euripides DIONYSUS. / PENTHEUS. / DIONYSUS. / CHORUS.; lines 2113-2201 confidence: medium

  “O hounds raging and blind” are called “Up by the mountain road” to fill the eyes of the wild Maids with rage at “The spy upon God’s Possessed.”

  The chorus identifies the target as a spy in woman’s guise watching God’s Possessed, imagines hidden eyes in rock and pine, and describes him as intruding on the women’s heights and homes.

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• The Bacchae of Euripides LEADER. / MESSENGER. / LEADER. / MESSENGER.; lines 2270-2387 confidence: medium

  The messenger says he, Pentheus, and the Stranger pass beyond Theban shepherds and Asopus' springs into rocky Cithaeron, then lie silent in a green dell to watch unseen; the dell is narrow, crag-overhung, shaded by pines, and cut by tossing waters.

  Pentheus hides in order to see the Maenads and asks for a higher vantage; Agave says he must not make a tale of the god's dances.

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• The Bacchae of Euripides PENTHEUS. / DIONYSUS. / PENTHEUS. / DIONYSUS.; lines 1723-1745 confidence: high

  “Wouldst have them slay thee dead? / No man may see their mysteries.”

  The passage explicitly states that no man may see the mysteries and connects the situation with the possibility of Pentheus being slain.

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• The Bacchae of Euripides PENTHEUS. / DIONYSUS. / PENTHEUS. / DIONYSUS.; lines 2036-2055 confidence: medium

  Pentheus: “Force is not well with women. I will lie / Hid in the pine-brake.”

  Pentheus plans to hide, and Dionysus explicitly describes him as a spy on holy and fearful things.

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• The Bacchae of Euripides PENTHEUS. / DIONYSUS. / PENTHEUS. / DIONYSUS.; lines 898-921 confidence: medium

  Pentheus asks what the emblems are like; Dionysus says none may reveal or know them except the Elect alone.

  Dionysus states that the emblems may not be revealed or known except by the Elect.

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• The Bacchae of Euripides PENTHEUS. / DIONYSUS. / PENTHEUS. / DIONYSUS.; lines 923-949 confidence: medium

  Pentheus asks what good worship brings; Dionysus answers: "Good beyond price, but not for thee to hear."

  The benefit of worship is called beyond price but not for Pentheus to hear, and the mysteries reject sin-lovers.

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• The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2483-2574 confidence: medium

  Apollo says prophetic art is not fit for Hermes or any other immortal to learn, because it lies in Zeus's mind alone and Apollo has sworn not to reveal Zeus's secret counsel.

  Apollo refuses to teach Hermes the prophetic art, saying it lies in Zeus's mind alone and that Apollo has sworn not to reveal Zeus's secret counsel.

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• The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3230-3303 confidence: high

  Demeter sends up grain from the rich soil; the earth becomes heavy with leaves and flowers. She teaches Triptolemus, Diocles, Eumolpus, and Celeus her rites and holy mysteries, which must not be violated, investigated, or spoken abroad; initiates and the uninitiate have different lots after death.

  Demeter teaches holy mysteries that none may violate, search into, or publicize, and the passage distinguishes the after-death lot of those who have beheld them from the uninitiate.

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• The Iliad POPES PREFACE TO THE ILIAD OF HOMER / THE ILIAD. / BOOK I. / THE CONTENTION OF ACHILLES AND AGAMEMNON.; lines 2900-2969 confidence: medium

  Jove rebukes the goddess for trying to learn hidden heavenly resolves, states that the decree is immutable, and commands submission under threat of avenging power.

  The passage explicitly frames the goddess's search as an attempt to learn what heaven resolves to hide and calls the search vain and presumptuous.

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• The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: medium

  Aesculapius is educated by Chiron and thunderstruck by Zeus for leechcraft; Apollo kills the Cyclopes and serves Admetus for a year.

  Aesculapius is thunderstruck by Zeus for his leechcraft.

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• The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11457-11599 confidence: medium

  Two explanations are given: Acusilaus says Zeus was angry because Actaeon wooed Semele; the more general account says Actaeon saw Artemis bathing.

  The more general account says Actaeon saw Artemis bathing; Artemis then transformed him and caused his dogs to devour him.

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• The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. D / VOL. I, E / VOL. I. G / VOL, I. H; lines 4951-5056 confidence: medium

  At Salmydessus in Thrace dwells Phineus, a seer who has lost the sight of both eyes.

  Phineus is a seer who has lost his sight; one explanation says he was blinded for foretelling the future, and another says Poseidon blinded him for revealing how the children of Phrixus could sail from Colchis to Greece.

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• The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 12746-12856 confidence: high

  “some say that he was blinded by the gods because he revealed their secrets to men.”

  One account says the gods blinded Tiresias because he revealed their secrets to humans.

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• The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 12746-12856 confidence: high

  Pherecydes says Athena blinded Tiresias: he saw the goddess naked, she covered his eyes with her hands, and he became sightless.

  Pherecydes’ account says Tiresias saw Athena naked, after which she covered his eyes and rendered him sightless.

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• The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4296-4397 confidence: medium

  After nine days and nights the native land is visible with stubble fires; Odysseus sleeps, and the men discuss opening the sack because they suspect it contains gold and silver.

  The crew, believing the sack contains wealth, opens it; the hidden winds escape and reverse the near-completed return.

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• The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: medium

  At Thrinacia Odysseus will find the Sun's sheep and cattle; if the flocks are left unharmed, he may reach Ithaca after hardship, but if they are harmed his ship and men will be destroyed.

  The passage sets a strict prohibition against harming the Sun's sheep and cattle, with destruction threatened if the prohibition is broken.

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• The Odyssey BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5320-5420 confidence: medium

  Circe warns that the Sirens enchant nearby sailors to death; bones lie around them. She tells Ulysses to plug the crew's ears with wax and, if he listens, to be bound to the mast and bound tighter if he begs release.

  The Sirens' song enchants sailors to death; Circe prescribes wax for the crew and binding Ulysses if he chooses to listen.

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• The Odyssey BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5422-5511 confidence: high

  Ulysses tells the men Circe's prophecies: they must keep clear of the Sirens, who sing beautifully in a field of flowers; he may hear them if bound upright to the mast, and they must bind him tighter if he asks for release.

  The Sirens' song promises charm, wisdom, knowledge of events at Troy, and knowledge of future happenings, while the crew must block their hearing and Ulysses must be bound to listen safely.

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• The Odyssey BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5422-5511 confidence: high

  Ulysses tells the men Circe's prophecies, including the warning to avoid the Sirens who sing in a field of flowers; he says he alone may hear them and orders himself bound upright to the mast, tighter if he asks release.

  The Sirens' song promises charm and knowledge of Troy and the whole world, but safe passage requires the crew not to hear it and Ulysses to be restrained while hearing it.

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• The Republic BOOK II. / BOOK III. / BOOK IV. / BOOK V.; lines 15847-15992 confidence: medium

  Rulers are said to need great skill and to use falsehood and deceit like medicines for the good of subjects, especially in regulations of marriages and births.

  The reproductive policy is to be secret, and rulers use falsehood, deceit, and manipulated lots so participants do not know the basis of selection.

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• The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19998-20152 confidence: medium

  “The students of the art are filled with lawlessness.”

  Dialectic is said to fill students with lawlessness when inherited principles are refuted before truth is discovered, leading them to follow desires and break the law.

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• The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19998-20152 confidence: medium

  The speaker says "great caution is required" because students of dialectic are "filled with lawlessness."

  Dialectic is described as requiring great caution because refutation can dissolve inherited beliefs about justice and honour before truth is found, producing lawlessness.

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• The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1336-1415 confidence: medium

  Education is discussed through music, gymnastic, and literature; children hear stories early; nursery tales are to be censored; Homer and Hesiod are criticized; examples include Uranus, Saturn, Zeus, divine strife, Hephaestus, allegory, mystery, and sacrifice.

  Stories judged improper are said to be spoken, if at all, only in a mystery after an impossible sacrifice.

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• The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1336-1415 confidence: medium

  Homer and Hesiod are criticized for improper divine stories about Uranus and Saturn, Zeus, Hephaestus, divine strife, and family violence; such stories may have mystical interpretation but youth cannot understand allegory.

  Improper divine tales are said, if spoken at all, to belong in a mystery after sacrifice rather than in ordinary instruction of the young.

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• The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 confidence: medium

  The passage warns from present experience that dialectic may be a source of many evils.

  The passage warns that young persons should not study philosophy too early because dialectic can unsettle beliefs and lead to lawlessness.

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• The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4687-4772 confidence: low

  The first decline is obscure; Plato is said to veil its origin in mystery and attribute it to ignorance of the law of population, expressed by a famous geometrical figure or number.

  The first decline is veiled in mystery and attributed to ignorance of a population law expressed by a geometrical figure or number.

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• The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 6746-6822 confidence: low

  Free discussion of social foundations is called impossible; inquiry is compared to dissecting one's own body; Mr. Grote is cited on Plato's divergent morality.

  The passage says few can safely inquire into things nature hides and likens such inquiry to dissecting one's own body.

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• The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7148-7231 confidence: low

  The passage urges reticence and self-restraint in counsel, warning against premature disclosure, undue power, and demanding confession of evil.

  The passage warns that a counsellor may reveal a secret prematurely and thereby harm or dominate another person.

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• The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11286-11457 confidence: high

  Homer, Hesiod, and other poets are named as great story-tellers, and their serious fault is described as making erroneous representations of gods and heroes.

  Objectionable stories about gods are to be buried in silence if possible, and if necessary heard only by a chosen few in a mystery.

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• The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 11286-11457 confidence: high

  The passage names Hesiod's stories of Uranus, Cronus, and the suffering Cronus's son inflicted on him, and says such stories should be silenced or restricted to a chosen few in a mystery with an extraordinary victim rather than a common Eleusinian pig.

  Objectionable stories of gods are to be buried in silence or, if necessary, heard only by a chosen few in a mystery accompanied by an extraordinary sacrificial victim.

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sufi

• Bird Parliament Bird Parliament; lines 1402-1627 confidence: high

  The Tajidar addresses those afraid of themselves and those entangled in old deceit, feeding on husk rather than fruit and blinded by the false dawn.

  The Tajidar warns against forbidden meat, false dawn, the world’s game, bubbles, false bazaar, monster, lust, glory, and gold as an idol enslaving man.

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• Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 4884-5080 confidence: medium

  The staff in Moses' hand is a witness; in the magicians' hands it is naught; 'Isa does not teach a foolish man the words of power by which he raised the dead.

  'Isa does not teach a foolish man words of power for raising the dead because the ignorant misuse instruments.

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• Masnavi i Ma'navi: Teachings of Rumi COUNSELS OF RESERVE. / COUNSELS OF RESERVE. / ALPS FORBEARANCE. / ALPS FORBEARANCE.; lines 4534-4676 confidence: medium

  The epilogue says the forbidden fruits were eaten, reason's warm life was congealed, a grain of wheat eclipsed Adam's sun, the Dragon's tail dulls the moon, and a morsel of dust clouds the heart's moon.

  The epilogue states that the forbidden fruits were eaten and that a grain of wheat eclipsed Adam's sun; a note identifies the forbidden fruit as wheat in Muslim interpretation.

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• Masnavi i Ma'navi: Teachings of Rumi PROLOGUE. / THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI.; lines 19609-19821 confidence: medium

  A king calls his three sons, commands them to inspect the realm’s governors and administration, and strictly charges them not to go near a named fort.

  The king explicitly forbids a fort; the three princes disobey, enter it first, and suffer calamities after encountering its images.

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• Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 1746-1931 confidence: medium

  The passage says the lion's folly was predestined as punishment for denying God's providence, and compares this to Adam neglecting one prohibition despite knowing the names of all things.

  Adam is cited as knowing the names of all things but neglecting one prohibition, with severe consequences.

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• Masnavi i Ma'navi: Teachings of Rumi THE LION WHO HUNTED. / THE MASK A VI. / COUNSELS OF RESERVE. / COUNSELS OF RESERVE.; lines 4259-4385 confidence: medium

  The passage contrasts direct guidance by the Sun of 'The Truth' with moon, stars, and planets; the Moon says its light comes from the Sun and is weak enough for hearers; mixed honey and vinegar serve as healing food until pure honey can be borne.

  The passage presents divine truth as too dazzling for direct perception, offers mediated light and mixed honey as adapted instruction, and warns against publishing mysteries.

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• Masnavi i Ma'navi: Teachings of Rumi THE M ASM AVI. / THE MASNA VL / THE MASHA VI. / THE MASNA VL; lines 10168-10210 confidence: high

  Story XV begins: a man comes to Moses asking to learn the language of animals, arguing that human language is used for food and deception and that animal languages might stimulate faith.

  The man seeks knowledge of animal languages from Moses; Moses knows the knowledge will be destructive but eventually grants it after counsel with God.

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• Masnavi i Ma'navi: Teachings of Rumi THE MASHAVL / THE LION WHO HUNTED. / THE MASK A VI. / COUNSELS OF RESERVE.; lines 4145-4256 confidence: high

  Zaid asks whether to publish his secret knowledge or stay silent; the Prophet tells him to hold his peace. Zaid continues to detail the last judgment vision, and the Prophet commands him to pause, saying that although God allows His Prophet to speak truth, Zaid should not blab ecstatic secrets.

  The Prophet instructs Zaid not to reveal secrets seen in ecstatic vision and says God keeps some matters secret until the last day.

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• Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 confidence: high

  Attar's Tazkirat-ul-Aulia account calls Hallaj a martyr in the way of truth, pure inwardly and outwardly, loyal in love, drawn to God's face, a miracle-worker, and versed in mysteries.

  The passage says many wise men reproached Hallaj for revealing the mysteries of truth to the vulgar herd; his words are also described as riddles and strange sayings.

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• Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 confidence: medium

  Abd Allah Khafif and Shibli praise Hallaj's possession of truth or shared path; others reproach him for revealing mysteries of truth to the vulgar herd.

  The passage says many wise men reproached Hallaj for revealing mysteries of truth to the vulgar herd, and his strange sayings aroused orthodox suspicion.

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• Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2409-2494 confidence: medium

  The library is later destroyed by fire; Avicenna is left as sole depository of its knowledge, and some claim he set the fire so he alone would possess the contents.

  After the library burns, Avicenna is described as the sole depository of its knowledge, and some accuse him of burning it to be sole possessor.

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• Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: medium

  Avicenna's mystical treatises are described as often regarded as heretical, intended for intimate disciples, and forbidden to the multitude; Abou Said Abi'l Khair asks Avicenna about praying for the dead and visiting tombs.

  Avicenna is said to have intended his mystical treatises only for intimate disciples and to have forbidden communicating them to the multitude.

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• Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3108-3198 confidence: medium

  Abu'l Feda is cited for a story in which Ghazzali's 'Revival of the religious sciences' reaches Cordova; Spanish theologians accuse it of heresy and ask Caliph Ali Ibn Yusuf to have Ghazzali's works in Andalusia collected and burned.

  Ghazzali's works are accused of heresy and ordered to be collected and burned by the Caliph.

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• Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3200-3291 confidence: medium

  A self-described Sufi says practice is no longer necessary; an Ismailian invokes an infallible Imam; a philosopher-like speaker treats inspiration as sagacity and science as his guide.

  Speakers claim Sufi attainment, an infallible Imam, or philosophical science as grounds for avoiding ordinary religious obligations or rejecting authority.

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• Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5258-5302 confidence: medium

  "the Upanishads ... should be translated into Persian without adding or expunging, and without bias or partiality"; they are described as a "treasure of Unitarianism" containing mysteries concealed from Moslems.

  The Upanishads are said to contain mysteries concealed from Moslems, and Dara-Shikoh arranges their literal Persian translation.

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• Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5258-5302 confidence: medium

  The passage states that Divine Unity is clearly expressed in those books; Dara-Shikoh seeks proofs of the Supreme Being's unity and orders the Upanishads, described as a treasure of Unitarianism, translated into Persian literally and impartially to reveal mysteries concealed from Moslems.

  The Upanishads are said to contain mysteries carefully concealed from Moslems, and Dara-Shikoh orders a literal Persian translation to make their contents known.

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• Mystics and Saints of Islam THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 confidence: high

  Few writings survive from older Pantheistic mystics; heterodox books and open dissent were suppressed, so Persian Sufis veiled their views in technical language unintelligible to the uninitiated.

  The passage says heterodox works were suppressed, open disagreement could endanger life, and Persian Sufis veiled their views in technical language.

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• Mystics and Saints of Islam THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 confidence: medium

  Older pantheistic mystics left few writings because heretical books were suppressed; open dissent endangered life; Persian Sufis veiled views in technical language unintelligible to the uninitiated.

  The passage describes suppression of heretical books, danger in open expression, and deliberate veiling of mystical views in technical language unintelligible to outsiders.

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• Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 confidence: medium

  “Who knows the secret of the veil?” and a trust in a “larger hope” conclude the passage's summary.

  The passage asks who knows the secret of the veil and connects this uncertainty with hope.

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• Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 351-413 confidence: medium

  A tradition says Hafiz completed an unfinished Sufi poem by his uncle; the uncle then cursed Hafiz and his works, declaring that they would bring insanity on readers, and the curse is said still to hang over the Divan.

  The uncle curses Hafiz and his works, saying they will bring insanity on all who read them; the curse is said still to hang over the Divan.

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• Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 792-859 confidence: medium

  Omar answers predestination questions: “It is a deep sea”; “It is a dark road”; “It is a secret which I will not declare since God has seen fit to conceal it.”

  Predestination is described by Omar as a deep sea, a dark road, and a secret God has concealed.

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• Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1554-1689 confidence: medium

  “Who knows the Curtain’s secret?... Heaven is mute!” and the passage rebukes disputing with Him who holds the Curtain.

  The passage says no one knows the Curtain's secret, Heaven is mute, and rebukes disputing with the holder of the Curtain.

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• Poems from the Divan of Hafiz XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 confidence: medium

  Sale is cited as saying Muslims and Christians differ on the forbidden fruit, with proposed identifications including wheat, fig-tree, and vine.

  The passage cites Muslim and Christian opinions identifying the forbidden fruit as wheat, fig-tree, or vine.

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• Poems from the Divan of Hafiz XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 confidence: medium

  A note on the forbidden fruit says Muslims and Christians differ, and some identify it as wheat, some as fig-tree, and others as vine.

  The note names several proposed identities for the forbidden fruit: wheat, fig-tree, and vine.

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• Poems from the Divan of Hafiz XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 confidence: medium

  Adam goes astray after temptation by a grain of corn; the speaker asks pardon for one who turns away while hearing Truth, many creeds, and Fable.

  Father Adam is said to have gone astray after temptation by one grain of corn.

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• Poems from the Divan of Hafiz XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 confidence: medium

  The speaker recalls Father Adam going astray through temptation by one grain of corn and describes Truth being hard to hear amid many creeds and the voice of Fable.

  Father Adam is described as going astray after being tempted by a single grain of corn.

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• Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 confidence: medium

  Al Samiri is described as Musa ibn Dhafar, a magician and alchemist employed by Pharaoh as a rival to Moses, but unable to match Moses' miracles.

  Al Samiri, called a magician and alchemist, makes the calf and animates it with dust from Gabriel's horse's footsteps.

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• Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 confidence: high

  Zohra is identified with Venus, music, and musicians; the note says Muslim accounts borrowed and adapted Magian legends; God sends Harut and Marut to earth as judges and teaches them a secret word for returning to heaven.

  Harut and Marut possess a secret word for nightly return to heaven; Zohra learns it, pronounces it, and rises to heaven.

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• Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 confidence: high

  Harut and Marut are refused admittance to heaven; after intercession they choose worldly punishment and suffer in Babel, where people may learn magic from them.

  After being refused heaven, Harut and Marut suffer punishment in Babel, where people can learn magic from them.

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• Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 confidence: high

  God hears angels marvel at human wickedness, sends Harut and Marut to earth as judges, and teaches them a secret word enabling nightly return to heaven.

  Harut and Marut possess a divine word for returning to heaven; Zohra obtains it and rises into heaven by pronouncing it.

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• Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXIX; lines 3892-3989 confidence: medium

  Harut and Marut are refused entry to heaven, choose punishment in this world through an intercessor, suffer in Babel, and may teach magic there; Mahommad is said to curse Zohra when viewing Venus.

  Harut and Marut suffer punishment in Babel, where those wishing to learn magic may go to learn from them.

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• Poems from the Divan of Hafiz XXXVII / XXXIX / XLIII / THE END; lines 3991-4129 confidence: medium

  Hallaj is described as a ninth-century figure viewed as sorcerer by some and miracle-worker by others; he is condemned to death by the Khalif of Baghdad in 919 and his ashes are thrown into the Tigris.

  After Hallaj's death, the divine answer explains the event by saying that revealers of secrets are punished.

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• Poems from the Divan of Hafiz XXXVII / XXXIX / XLIII / THE END; lines 3991-4129 confidence: medium

  Hallaj is described as a ninth-century figure, viewed by some as sorcerer and by others as holy miracle-worker; he is condemned by the Khalif of Baghdad in 919, his ashes thrown into the Tigris, and God answers that revealers of secrets are punished.

  The Hallaj anecdote explains his fall into the Khalif’s hands with the saying that revealers of secrets are punished.

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• The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 613-696 confidence: low

  A student of mathematics admires its subtle and clear proofs and may increase in confidence toward philosophy as a whole.

  The passage says that mathematics, though remote from religion, can introduce philosophic systems that cast a malign influence over religion and may rob a person of faith.

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• The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 794-869 confidence: medium

  Truth is likened to gold in the earth; the skilled assayer separates good and bad coins from a false coiner's purse; the passage contrasts rustic and assayer, unskilled swimmer and diver, child and serpent-charmer.

  The passage says philosophic writings should be kept from many overconfident readers and uses the unskilled swimmer, child, diver, and serpent-charmer to distinguish dangerous engagement from skilled engagement.

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• The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 794-869 confidence: medium

  The unskilled swimmer is kept from the seashore, the child from serpents, but not the expert diver or charmer.

  The passage says many people overestimate their discernment and should be forbidden as much as possible from reading philosophic writings, like a child kept from serpents or an unskilled swimmer from the seashore.

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• The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 871-909 confidence: medium

  Philosophical works such as those of the Brothers of Purity contain sayings of the Prophet and quotations from Sufis; readers may trust them and gradually accept their errors.

  The passage says reading certain philosophical writings should be forbidden because they can lead readers astray, and it compares this restriction to keeping non-swimmers from slippery riverbanks and children from serpents.

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• The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 871-909 confidence: medium

  Those who accept philosophers’ opinions may trust works such as those of the “Brothers of purity” because they contain sayings of the Prophet and Sufi quotations, and may then accept their errors by gradual degrees.

  The passage says philosophic writings full of delusive teaching should be forbidden to the unprepared, comparing them to slippery river banks for a non-swimmer and serpents for children.

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• The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8212-8311 confidence: medium

  Providence makes Adam’s one prohibition costly; appetite chooses wheat; the Eden gardener is wounded, the garden is robbed by a thief, and the gardener confesses sin and darkness.

  Adam’s one prohibition becomes costly when appetite chooses to taste wheat, followed by sin, darkness, and turning aside.

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• The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8212-8311 confidence: medium

  Divine decree wills that one prohibition costs Adam dearly; after reasoning about the prohibition, his appetites incline to taste the wheat.

  The passage describes a single prohibition and Adam's appetite leading him to taste the wheat, followed by confession of sin.

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• The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 confidence: high

  The Prophet privately gives ‘Alī the secrets and mysteries of the Brethren of Sincerity, ordering him not to divulge them to the uninitiated and to follow implicit submission.

  The Prophet privately recites mysteries to ‘Alī and instructs him not to divulge them to the uninitiated, along with obedience to implicit submission.

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• The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 confidence: high

  Muhammad privately recites the secrets and mysteries of the Brethren of Sincerity to ‘Alī, enjoining him not to divulge them to the uninitiated; the passage parenthetically compares the Brethren to Freemasons of the Muslim dervish world.

  Muhammad privately entrusts secrets to ‘Alī and orders that they not be disclosed to the uninitiated.

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• The Mesnevi THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII. / XVII.; lines 14441-14476 confidence: medium

  “By one poor morsel, tasted through a sin,” the fount of thought is congealed; “One grain of wheat” eclipses the “sun of mind,” as a dragon's tail dulls the moon.

  The passage links a morsel tasted through sin and a grain of wheat with the obscuring or eclipsing of thought and mind.

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• The Mesnevi THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII. / XVII.; lines 14441-14476 confidence: medium

  A sinful morsel and a grain of wheat are said to congeal thought, eclipse the mind, and contrast bread of life with material bread.

  A morsel tasted through sin and a grain of wheat are described as obscuring thought and mind.

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• The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14479-14639 confidence: high

  The note identifies “Satan, the Lapidated One” as the chief title of the accursed one and says Muslims believe shooting stars are missiles cast by angels at demons attempting to approach heaven for eavesdropping.

  The note describes demons attempting to approach heaven for eavesdropping and angels casting shooting stars as missiles at them.

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• The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14479-14639 confidence: medium

  Satan is called “the Lapidated One”; Muslims are said to believe shooting stars are missiles cast by angels at demons trying to approach heaven to eavesdrop.

  Demons attempt to approach heaven for eavesdropping, while angels cast shooting stars at them as missiles.

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• The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 confidence: medium

  The plant connected with Adam is called a caulescent plant; wheat is one gloss, compared by the translator to 'apple.' Adam and Eve confess sin with contrition and receive eventual pardon.

  The note discusses the plant associated with Adam and states that Adam and Eve confessed sin with contrition.

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• The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: medium

  Adam is said to have plucked an ear of corn, the forbidden fruit, in paradise.

  Adam is said to pluck an ear of corn identified as the forbidden fruit in paradise.

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• The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: medium

  Adam is said to have plucked an ear of corn, identified as the forbidden fruit, in paradise.

  The note identifies Adam’s act of plucking an ear of corn as the forbidden fruit in paradise.

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• The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15639-15771 confidence: low

  The canda draconis is identified as the descending node; the forbidden fruit in Islam is said to have been wheat.

  The note states that, in Islam, the forbidden fruit is held to have been wheat.

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• The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15639-15771 confidence: medium

  The canda draconis is glossed as the descending node; the forbidden fruit in Islam is held to have been wheat.

  The footnote states that the forbidden fruit in Islam is held to have been wheat.

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• The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 confidence: medium

  Three defenses of Hallāj are listed: he disclosed a secret reserved for the elect, spoke under ecstatic intoxication, or meant that divine unity includes all being.

  One defense of Hallāj says he was punished for betraying the secret of his Lord by proclaiming a supreme mystery to all.

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• The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 5021-5104 confidence: low

  The contents list for Quests Old and New includes topics such as the way of the spirit in ancient China, Buddhist spirituality, reincarnation, early Christendom, gnosis, hidden mysteries, Bergson, and Eucken.

  The contents list names gnosis in Hellenistic religion and The Book of the Hidden Mysteries as topics.

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• The Mystics of Islam THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 confidence: medium

  The mystery of the Great Name is communicated to Ibrāhīm ibn Adham by a man met in the desert; when he pronounces it, he sees Khadir.

  The mystery of the Great Name is communicated to Ibrāhīm ibn Adham by a man in the desert; pronouncing it leads to a vision of Khadir.

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• The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: low

  While making pilgrimage to Mecca, Jámí suffers from the mutilation of a passage from Silsilah al-Dhahab; N'imat-i Haidarí had accompanied him to Baghdad, quarrelled, left the band, and the altered passage was shown to Shí'a as Jámí's work.

  A mutilated literary passage is publicly examined and the suppressed beginning and end, plus added offensive material, are discovered.

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• The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 confidence: medium

  A serpent is placed in the garden; man tastes from a woman’s hand, but the passage says the woman is not clay and the fruit is not earthly fruit, but experience handed down from birth to birth; God joins the two in one.

  A serpent is placed in the garden; man tastes from a woman’s hand and eats the good and evil of fruits, then faces laws he had taken in vain.

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• The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 confidence: medium

  A serpent is placed in the garden; a man tastes from the hand of a woman; the passage says this is not earthly woman or earthly fruit, but experience wrung from life and handed down from birth to birth; God joins the two in one.

  The passage places a serpent in a garden and has a man eat the good and evil of fruits from the hand of the woman beside him.

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• The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 confidence: medium

  Heavenly signs are described as symbols of a book with eternal characters, open pages in heaven's blue, and the veil, lamp, and voice within; the addressee is told to become lord, master, prophet, priest, and king.

  The heavenly signs are symbols of a book with eternal characters recording histories of men, things, and worlds; the addressee is invited to learn its law.

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• The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 confidence: medium

  Mortal ken is bounded by a veil; earth's dark bosom is man's only home.

  Mortal ken is veiled; Allah's mysteries, God's secrets, and the divine secret are described as inaccessible, restricted, or hidden from knaves and fools.

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• The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 confidence: high

  Mortal ken is bounded by a veil; earth's dark bosom is man's only home.

  The passage states that mortal knowledge is bounded by a veil and repeatedly treats secrets of life, God, and the world as inaccessible or withheld.

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• The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: medium

  The speaker says one must soon quit life below, pass the veil, and know Allah's secrets, and urges pleasure because one does not know whence one comes or whither one goes.

  The speaker says one must pass the veil and know Allah's secrets after quitting life below.

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• The Sufistic Quatrains of Omar Khayyam LIII. / LVII. / LVIII. / KUZA-NAMA; lines 1427-1469 confidence: medium

  The addressed figure is said to have made Man from baser Earth and devised Eden and the Snake; the speaker asks for Man’s forgiveness for sin.

  The passage names Eden, the Snake, Man, sin, and forgiveness in a compressed allusion to a fall pattern.

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• The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11539-11731 confidence: high

  No one has access to God's secrets behind the mysterious curtain; no one can penetrate there, and the earthly mind is the only dwelling.

  The passage repeatedly says divine secrets are behind a mysterious curtain, cannot be penetrated by ordinary mind, and would only be known if the heart knew the secrets of life and death.

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• The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12518-12709 confidence: medium

  No one has penetrated the secrets of the Principle or First Cause, no one has stepped outside himself, and insufficiency is seen from pupil to master and in all born of the mother.

  The speaker says no one has penetrated the secrets of the Principle or First Cause, and that no one has stepped outside himself.

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• The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 confidence: medium

  No one has access behind the curtain of destiny or knowledge of Providence's secrets; after seventy-two years of reflection, the enigma remains unexplained.

  The passage says no one has accessed the curtain of destiny or learned Providence's secrets, despite prolonged reflection.

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• The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5367-5438 confidence: medium

  Omar's complaints are connected with persecution over his opinions; remarks on Houris and sacred subjects created hostility and at one point endangered his life in Naishapur.

  Omar's remarks on Houris and other sacred subjects are said to have raised hostility and placed his life in danger.

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• The Sufistic Quatrains of Omar Khayyam VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 confidence: low

  “There was the Veil through which I could not see.”

  The speaker cannot see through the veil and speaks of the THEE IN ME working behind the Veil of Universe.

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• The Sufistic Quatrains of Omar Khayyam XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 confidence: medium

  The speaker finds a door with no key, a veil beyond sight, and a brief appearance of talk of “ME and THEE” that ends with no more “THEE and ME.”

  The speaker encounters a door without a key and a veil past which he cannot see.

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• The Sufistic Quatrains of Omar Khayyam XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 confidence: medium

  A person will be separated from the soul and pass behind the curtain or veil of the Secrets of God.

  The passage states that one will pass behind the Curtain of the Secrets of God.

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islamic

• The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8861-8933 confidence: medium

  Adam and his wife are told to dwell in the garden and eat freely, but not to approach the tree lest they become transgressors.

  Adam and his wife may eat in the garden but are forbidden to approach a particular tree lest they become transgressors.

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• The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: high

  Sale's notes state that Mohammed places paradise in the seventh heaven and that opinions differ about the forbidden tree or fruit, including wheat, fig-tree, and vine.

  The passage mentions the forbidden tree or fruit, the story of the Fall, and Adam and Eve being cast down from paradise.

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• The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: medium

  Note says paradise is in the seventh heaven; the forbidden tree or fruit is variously identified as wheat, fig-tree, or vine; the Fall story is mentioned.

  The note identifies a forbidden tree or fruit, links it to the Fall, and reports a serpent-mediated entry of the devil to tempt Adam.

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• The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9415-9483 confidence: high

  The passage says people followed what devils devised against Solomon's kingdom; Solomon was not an unbeliever; the devils taught men sorcery.

  Devils teach sorcery; Hart and Mart teach a charm only after warning learners; the art harms rather than profits and endangers the learner's share in the life to come.

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• The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9415-9483 confidence: medium

  Sale's note says devils hid books of magic under Solomon's throne after his death to slander him; some refused the arts, others learned them, and Solomon was cleared of idolatry.

  Sale's note says devils hide magical books under Solomon's throne to damage his reputation and induce people to learn evil arts.

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• The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9415-9483 confidence: high

  They follow the devils' device against Solomon's kingdom; Solomon is not an unbeliever; the devils teach sorcery and what was sent to Hart and Mart at Babel, who warn that they are a temptation.

  Sorcery and a charm are taught by devils and by Hart and Mart; Hart and Mart warn that they are a temptation before teaching, and the knowledge harms rather than profits.

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• The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10709-10808 confidence: medium

  Nothing on earth or in heaven is hidden from God; God forms people in wombs; the book includes clear foundational verses and parabolical verses, with interpretation attributed to God.

  The passage distinguishes clear foundational verses from parabolical verses and states that none knows the interpretation except God, while the grounded in knowledge affirm belief.

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• The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11298-11387 confidence: medium

  The people of scripture are asked why they disbelieve God's signs, clothe truth with vanity, and knowingly hide truth.

  Recipients of scripture are accused of hiding truth, clothing truth with vanity, and reading scripture perversely while claiming it is from God.

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• The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12095-12178 confidence: medium

  The note says one who conceals knowledge God has given will be given a bridle of fire on the day of resurrection.

  The note states that whoever conceals knowledge God has given will receive a bridle of fire on the day of resurrection; another note discusses concealment of testimonies in the Pentateuch.

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• The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13559-13628 confidence: medium

  The passage forbids carrion, blood, swine flesh, meat invoked to anyone besides God, animals killed in listed ways, idol sacrifice, and casting lots with arrows; it also warns concerning apostates.

  The passage states that making division by casting lots with arrows is unlawful and calls it impiety.

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• The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14398-14465 confidence: medium

  Believers are told not to ask about things that would pain them if declared; if asked while the Koran is sent down, they will be declared; God pardons and forgives; earlier people asked and then disbelieved.

  Believers are instructed not to ask about matters whose declaration may cause pain, and are reminded that earlier people asked and then disbelieved.

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• The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14398-14465 confidence: medium

  Believers are told not to inquire about matters that would pain them if disclosed; God pardons, and former people who inquired about such matters afterward disbelieved.

  Believers are told not to inquire about matters that would pain them if disclosed, and former people are said to have asked and then disbelieved.

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• The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15718-15805 confidence: medium

  Adam and his wife are told to dwell in paradise and eat freely but not approach a tree; Satan suggests the tree is forbidden only to prevent them becoming angels or immortal.

  Adam and his wife are forbidden to approach a tree; Satan reframes the prohibition as a barrier to becoming angels or immortal, and the pair taste the tree after deceit.

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• The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15718-15805 confidence: medium

  Adam and his wife are told to dwell in paradise and eat wherever they will, but not to approach a specified tree lest they become unjust.

  Adam and his wife are forbidden to approach a tree; Satan presents an alternative explanation involving angels and immortality, swears he counsels rightly, and causes them to fall through deceit.

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• The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20113-20209 confidence: medium

  Jacob tells Joseph not to tell the vision to his brothers, lest they devise a plot against him.

  Jacob tells Joseph not to tell his vision to his brothers because they may devise a plot against him.

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• The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21485-21588 confidence: medium

  Twelve signs are placed in heaven for spectators and guarded from devils; a stealthy listener is struck by a visible flame.

  Heavenly signs are guarded from devils, and a stealthy listener is struck by a visible flame.

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• The Koran (Al-Qur'an) CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21485-21588 confidence: medium

  Twelve signs are placed in heaven and guarded from every devil driven away with stones; an exception is the one who listens by stealth, at whom a visible flame is darted.

  The heavens are guarded from devils, and a listener by stealth is struck at by visible flame.

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• The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24737-24829 confidence: medium

  God gave Adam a command, which Adam forgot, and Adam ate the forbidden fruit; the angels were told to worship Adam and did so, but Eblis refused; Adam is warned that this enemy may drive him and his wife from paradise.

  Adam forgets a divine command, eats forbidden fruit, is tempted with the tree of eternity, and becomes disobedient.

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• The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24737-24829 confidence: medium

  God previously gave Adam a command, but Adam forgot it, ate the forbidden fruit, and lacked firm resolution.

  Adam forgets a divine command, eats the forbidden fruit, and is later tempted with the tree of eternity and an unfailing kingdom.

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• The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22958-23056 confidence: medium

  The spirit is said to be "created at the command of my LORD" and knowledge is "except a little."

  The answer about the spirit says it was created by the Lord's command and that humans have received only a little knowledge.

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• The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23058-23140 confidence: medium

  Notes discuss the spirit or soul, the limits of human knowledge, and a test involving the cave sleepers, Dhu'lkarnein, and the soul; Muhammad answers two histories but not the soul's origin.

  The note says Muhammad acknowledged ignorance about the origin of the human soul and explains that human knowledge fails in spiritual speculations without divine revelation.

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• The Koran (Al-Qur'an) CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 confidence: medium

  At the rock they find one of God's servants, granted mercy and taught wisdom; Moses asks to follow him for instruction, and the servant says Moses cannot patiently bear what he does not comprehend.

  The guide warns Moses that he cannot bear knowledge he does not comprehend and requires him not to ask about events until their meaning is declared.

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• The Koran (Al-Qur'an) CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29338-29435 confidence: medium

  A note lists five things known to God alone and recounts the story of the angel of death, Solomon, and a man carried by wind to India where his soul was appointed to be taken.

  The note lists five matters known to God alone, including judgment's time, rain, womb formation, tomorrow's events, and place of death.

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• The Koran (Al-Qur'an) CHAPTER XXXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29338-29435 confidence: medium

  The note says five things are known to God alone: time of judgment, time of rain, what is forming in the womb, what will happen tomorrow, and where a person will die.

  A note lists five matters known to God alone, including judgment, rain, womb formation, tomorrow, and place of death.

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• The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27557-27599 confidence: medium

  The commentary explains that devils may secretly inspire earthly correspondents, or may convey incoherent scraps of angels' discourse that they hear by stealth.

  Devils are described as hearing scraps of angels' discourse by stealth and passing incoherent suggestions to earthly correspondents.

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• The Koran (Al-Qur'an) ENTITLED, AL FORKAN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 27557-27599 confidence: medium

  The devils are described as teaching by secret inspiration, giving idle suggestions for truth, or imparting stealth-heard scraps of angels' discourse to earthly correspondents.

  Devils are said to receive or convey secret inspiration and to pass along scraps of angels' discourse heard by stealth.

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• The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LII. / ENTITLED, THE MOUNTAIN; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34492-34610 confidence: low

  Rhetorical questions ask whether opponents created themselves, made heaven and earth, control the Lord's stores, have a ladder to heaven to hear angels, or possess futurity's secrets.

  A question asks whether opponents have a ladder by which they may ascend to heaven and hear the discourses of angels.

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• The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXII. / ENTITLED, THE GENII; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37068-37158 confidence: high

  Certain men seek refuge with certain genii; the genii say they thought God would not raise anyone to life, formerly attempted to pry into heaven, found it filled with angelic guards and flaming darts, and now find a flame ambushing any listener at the celestial confines.

  The genii try to pry into heaven and listen to its inhabitants, but angelic guards, flaming darts, and ambushing flame prevent such access.

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• The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXII. / ENTITLED, THE GENII; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37068-37158 confidence: high

  The genii say they tried to pry into heaven but found it "filled with a strong guard of angels, and with flaming darts"; whoever listens now finds "a flame laid in ambush."

  The genii formerly tried to pry into heaven but found angels, flaming darts, and a flame ambush preventing listeners from crossing the celestial confines.

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• The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVIII. / ENTITLED, S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31690-31726 confidence: medium

  Eblis says, “By thy might do I swear, I will surely seduce them all,” except God's peculiarly chosen servants.

  Eblis vows to seduce all except God's chosen servants.

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• The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: medium

  "Arafat, Mount"; "Ark of Israel taken by the Amalekites"; "Arrows for divination forbidden".

  Arrows for divination are listed as forbidden.

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• The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39757-39845 confidence: low

  Eblis refuses to worship Adam at God's command, receives sentence, and occasions Adam's fall.

  Eblis refuses God's command to worship Adam and occasions Adam's fall; the passage also indexes forbidden fruit separately.

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• The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 confidence: low

  "Lots forbidden"

  The index states that lots are forbidden.

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• The Koran (Al-Qur'an) PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3269-3318 confidence: medium

  Twenty-nine chapters begin with certain alphabetic letters, believed to be peculiar marks of the Koran concealing profound mysteries whose certain understanding has not been communicated to any mortal except the prophet.

  The alphabetic chapter openings are described as marks concealing profound mysteries whose certain understanding is unavailable to mortals except the prophet.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10088-10219 confidence: medium

  When the Koran is recited, a dark veil is placed between the reciter and unbelievers in the life to come; coverings are placed over their hearts and heaviness in their ears, and they flee when the One Lord is named.

  A dark veil, coverings over hearts, and heaviness in ears prevent unbelievers from understanding the recitation.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 confidence: medium

  Adam and his wife are told to dwell in Paradise, eat freely, but not approach a tree.

  Adam and his wife are forbidden to approach a tree; Satan links the prohibition to becoming angels or immortals; after tasting it, their hidden nakedness is revealed.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 confidence: medium

  A banished one is ordered to go forth and threatened with hell for himself and followers; Adam and his wife are told to dwell in Paradise, eat freely, and not approach a tree.

  Adam and his wife receive a prohibition concerning a tree, Satan offers an alternate explanation promising angelic or immortal status, and the pair taste the tree with immediate consequences.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17182-17320 confidence: medium

  A man was given signs, departed from them, Satan followed him, and his likeness is said to be like a dog that lolls out its tongue.

  An unnamed person receives signs, departs from them, is followed by Satan, and becomes seduced.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18733-18863 confidence: medium

  Adam and his wife are told to dwell in the Garden and eat freely but not approach a tree; Satan makes them slip, they are banished and told to descend to earth with enmity and provision for a time; Adam learns words of prayer and God turns to him.

  Adam and his wife may eat freely in the Garden but are forbidden to approach a particular tree; Satan then causes them to slip.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 confidence: high

  Satans are said to have read in Solomon's reign; Solomon is denied to be unbelieving; Satans are said to teach sorcery to men and to be connected with what was revealed to Harut and Marut at Babel.

  Sorcery is taught, the teachers warn that they are a temptation, and learners acquire what harms rather than profits them and endangers their share in the life to come.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 confidence: high

  The passage says the Satans, not Solomon, were unbelieving; sorcery was taught to men and connected with Harut and Marut at Babel, who warned learners that they were a temptation; men learned harmful arts dividing man and wife only by God's leave.

  Sorcery is taught through Satans and Harut and Marut; the angels warn that they are a temptation, and the learned art harms rather than profits.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20008-20136 confidence: high

  Babel is described as the fountainhead of magic; Haroot and Maroot are two angels sent to be tempted, who sinned, chose present punishment, and remain suspended by the feet in a rocky pit at Babel as teachers of magic.

  Haroot and Maroot are angels who sin after earthly temptation, choose present punishment, and teach magic at Babel.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20008-20136 confidence: medium

  A note on Solomon's books of magic reports proposed Persian origin and Geiger's Rabbinic-transfer explanation involving angels and the Deluge.

  Babel is described as the fountainhead of the science of magic, connected with Solomon's magic lore and Haroot and Maroot.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20008-20136 confidence: high

  The note discusses Solomon's books of magic, possible Persian and rabbinic backgrounds, Babel as the fountainhead of magic, and Haroot and Maroot as tempted, sinful, punished angels who teach magic while suspended in a rocky pit.

  Haroot and Maroot are angels who sin, accept present punishment, remain suspended at Babel, and teach magic.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23573-23695 confidence: medium

  People ask about the Hour, whose knowledge is with God alone. Infidels are cursed and assigned the flame forever; when their faces are rolled in the fire, they wish they had obeyed God and the Apostle and say their chiefs and great ones misled them, asking double chastisement for them.

  When people ask about the Hour, the answer states that knowledge of it is with God alone.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24460-24582 confidence: medium

  No apostle or prophet is said to have been sent without Satan injecting wrong desire; God nullifies Satan’s suggestion and affirms revelations, making the injection a trial for diseased or hardened hearts and a confirmation for those given Knowledge.

  Satan’s injected wrong desire is made a trial for diseased or hardened hearts, while God nullifies it and those given Knowledge recognize truth.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26317-26427 confidence: medium

  The passage says evil and good are not alike; warns believers not to ask about things that may pain them; rejects invented customs concerning Bahira, Saba, Wasila, and Hami; and criticizes reliance on ancestral faith without knowledge or guidance.

  Believers are told not to ask about things that may pain them if disclosed, and earlier people are said to have asked such things and then disbelieved.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26317-26427 confidence: medium

  The Apostle is bound to preach; God knows what is revealed and concealed; good and evil are not valued alike; believers are told not to ask about things whose disclosure might pain them.

  Believers are told not to ask about things which, if disclosed, might pain them; prior people asked about such things and then disbelieved.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4762-4955 confidence: medium

  Angels are ranged for praise; God is one; the lower heaven is adorned with stars that guard against rebellious Satan, who is driven off, and a flame pursues one who steals a word.

  Stars guard the lower heaven so rebellious Satan cannot overhear the assembly on high; a flame pursues one who steals a word by stealth.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6133-6277 confidence: medium

  Satan offers to show Adam 'the tree of Eternity' and an unfailing kingdom; Adam and his wife eat, their nakedness appears, and they sew garden leaves to cover themselves.

  Satan offers Adam the tree of Eternity and unfailing kingdom; Adam and his wife eat, their nakedness appears, and Adam disobeys, followed by descent from the garden context.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6279-6438 confidence: low

  Note observes that Muhammad seems unaware of the Genesis distinction between the tree of knowledge and the tree of life.

  A translator note explicitly compares a Qur'anic tree passage with Genesis's distinction between the tree of knowledge and the tree of life.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6881-7048 confidence: medium

  The signs of the zodiac are set in the heavens and adorned; the heavens are guarded from every stoned Satan, except one who steals a hearing and is pursued by a visible flame.

  A being steals a hearing in heaven and is pursued by a visible flame.

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• The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8518-8693 confidence: medium

  The Djinn report trying the heavens and finding a mighty garrison and flaming darts; anyone sitting at listening seats finds an ambush of flaming darts.

  The Djinn say they sat in heavenly seats to listen but found the heavens guarded by a garrison and flaming darts ready in ambush.

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• The Koran (Al-Qur'an) SECTION III / SECTION IV. / SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN.; lines 6061-6113 confidence: medium

  The passage describes idolatrous Arab divination by headless and featherless arrows kept in an idol temple; seven arrows are said to be at Mecca, and three arrows are described as command, prohibition, and blank lots.

  The passage describes a prohibited Arab practice of drawing inscribed or blank arrows in an idol temple to determine divine approval or prohibition.

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• The Koran (Al-Qur'an) SECTION III / SECTION IV. / SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN.; lines 6116-6169 confidence: medium

  Divining arrows are mixed and drawn again until a decisive answer is given; they are consulted before matters such as marriage or a journey.

  The passage describes arrows mixed and drawn to obtain a decisive answer before marriage, travel, or similar matters.

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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 7136-7207 confidence: low

  Al Ghazli is said to hold a middle position, allowing scholastic divinity to quell heresies under conditions of diligence, judgment, and probity, while al Shfe is reported to condemn its study with an image of being fixed to a stake and paraded with a proclamation.

  Al Shfe is reported to condemn a person who leaves the Koran and Sonna for scholastic divinity, using an image of public punishment.

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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 7699-7746 confidence: medium

  Malec Ebn Ans says, concerning God's sitting on his throne, that the meaning is known, the manner unknown, belief necessary, and questioning heresy.

  Malec Ebn Ans's position makes belief in God's sitting on the throne necessary while declaring inquiry into the manner heretical.

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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 7749-7798 confidence: medium

  Some reject explaining divine-attribute terms such as hand and face by conjecture and some require these words to remain in the original language rather than being translated.

  The passage reports reluctance to explain or translate divine-attribute terms because such explanation is forbidden, conjectural, and risks altering the intended meaning.

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• The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8515-8561 confidence: medium

  The sect allegorized precepts: prayer as obedience to the Imam, fasting as silence or concealment, and fornication as infidelity incurred by revealing mysteries or refusing blind obedience.

  The sect turns precepts into allegory and treats revelation of religious mysteries or failure of obedience as guilt.

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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 8564-8637 confidence: medium

  The Batenites are described as a sect; the name is also given by some authors to Ismaelians and Karmatians, and is glossed as Esoterics or people of inward or hidden light or knowledge.

  The Batenites are glossed as Esoterics, or people of inward or hidden light or knowledge.

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roman

• Aeneidos LIBER III / PUBLI VERGILI MARONIS / AENEIDOS / LIBER IV; lines 2987-3111 confidence: medium

  Overcome by grief, Dido resolves to die, considers time and manner, hides her plan from Anna, and says she has found a way to get Aeneas back or release herself from love.

  Dido tells Anna that a Massylian priestess can affect minds and nature through songs, and Dido frames the rite as a way to return Aeneas or release herself from love while concealing her death plan.

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• Fasti LIBER I. / LIBER II. / NOTES: / LIBER III.; lines 4873-4998 confidence: high

  Egeria says lightning can be expiated, Picus and Faunus can reveal the rite, and Numa should bind them when captured.

  Numa captures Picus and Faunus with bonds after wine-induced sleep in order to learn how lightning may be expiated and how Jupiter may be drawn down.

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• Fasti LIBER II. / NOTES: / LIBER III. / NOTES:; lines 6024-6153 confidence: high

  Scire nefas homini is glossed as meaning that what tomorrow brings is not for humans to know.

  The note glosses a phrase as meaning that what will happen tomorrow is not for humans to know.

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• Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12448-12589 confidence: high

  Juno is described as assuming the form of a particular woman and provoking action; sacred rites are said to have been kept from strangers to preserve divine protection; pignus is glossed as the child.

  The ancients are said to hide sacred rites from strangers to keep divine protection from being withdrawn.

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• Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12916-13043 confidence: medium

  The notes identify the young man as Aesculapius, refer to Jupiter as his grandfather, and explain the passage as involving Ophiuchus, the serpent-holder.

  Aesculapius is identified with Ophiuchus, explained as the serpent-holder, and the note glosses a prohibition as raising the dead.

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• Fasti THOMAS KEIGHTLEY, / PREFACE / T. K. / INTRODUCTION; lines 568-667 confidence: medium

  The Calendar is named as a matter such groups especially wish to cover in mystery and reserve to themselves because it regulates religious rites and legal proceedings.

  The passage states that sacerdotal bodies seek to envelop calendar knowledge in mystery and confine it to themselves, and that this gave pontiffs great power.

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• The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3234-3313 confidence: low

  In Beroë's guise, Iris says seven summers have passed since Troy, urges building a city there, calls for burning the ships, claims Cassandra's phantom gave blazing brands and said 'Here seek your Troy,' and points to four altars of Neptune.

  In disguise, Iris claims a dream-phantom of Cassandra commanded the women to seek Troy there and provides blazing brands, encouraging immediate ship-burning.

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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: medium

  The omnipotent Lord, angered that a mortal rose from the nether shades to life, hurls the Phoebus-born discoverer of the healing craft to Stygian water; Trivia hides Hippolytus, sends him to Egeria and the woodland, and gives him the altered name Virbius.

  The omnipotent Lord is indignant at the mortal's return and strikes down the Phoebus-born discoverer of the craft and cure with thunder.

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• The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6694-6780 confidence: medium

  The procession includes Mercury, Anubis, a cow representing the goddess, secret items in a coffer, an unrevealed god figure, and a vessel marked with the Aspis serpent.

  The passage describes secret religious items closed in a coffer and a god figure made so that the religion should not be discovered or revealed; the priest also mentions Lucius’s unprosperous curiosity.

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• The Golden Asse THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER / THE FORTY-EIGHTH CHAPTER; lines 6913-6959 confidence: high

  Lucius seeks the great priest before day; the priest says the goddess accepts Lucius with mercy and that he will receive the order of religion and divine secrets, then leads him to the temple gate.

  The passage describes divine secrets, books unreadable to profane people, secret things unlawful to utter, and an explicit command that the revelation be concealed.

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• The Golden Asse THE SECOND CHAPTER / THE THIRD CHAPTER / THE FOURTH CHAPTER / THE FIFTH CHAPTER; lines 587-666 confidence: medium

  Meroe points toward Aristomenus under the bed, calls him Socrates’s counselor, says he has seen their doings, and refers to his present curiosity.

  Meroe says Aristomenus has seen the women’s doings and refers to his curiosity; he is threatened, spared, humiliated, and left fearing the consequences.

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• The Golden Asse THE SIXTH CHAPTER / THE SEVENTH CHAPTER / THE SECOND BOOKE / THE EIGHTH CHAPTER; lines 1025-1064 confidence: medium

  Byrrhena warns Lucius to beware Pamphiles, Milo’s wife and his hostess, describing her as a chief magician and enchantress whose charms over objects can cast heavenly powers into hell and reduce the world to old Chaos.

  Byrrhena warns Lucius against Pamphiles’s witchcraft, but Lucius becomes eager to experience sorcery, learn the art, and become a witch.

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• The Golden Asse THE SIXTH CHAPTER / THE SEVENTH CHAPTER / THE SECOND BOOKE / THE EIGHTH CHAPTER; lines 939-1024 confidence: high

  The carved Acteon episode shows Diana standing in water; because Acteon saw her naked, she turned him into a hart, and his own hounds tore and killed him.

  The Acteon carving shows that because he saw Diana naked, she turned him into a hart, after which his own hounds killed him.

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• The Golden Asse THE THIRTEENTH CHAPTER / THE FOURTEENTH CHAPTER / THE FIFTEENTH CHAPTER / THE SIXTEENTH CHAPTER; lines 1942-2005 confidence: medium

  Fotis says her mistress plans during the following night to transform herself into a bird and fly where she pleases to work sorceries.

  Fotis tells the narrator to prepare privately, brings him at midnight, and has him watch the mistress's rite through a door chink.

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• The Golden Asse THE THIRTY-SEVENTH CHAPTER / THE THIRTY-EIGHTH CHAPTER / THE THIRTY-NINTH CHAPTER / THE FORTIETH CHAPTER; lines 5257-5310 confidence: medium

  The narrator often sees a young man privately enter the wife’s chamber, wants to see his face and expose the wrongdoing, but cannot because his eyes are covered.

  The narrator cannot see because his eyes are covered, but his ass’s long ears allow him to hear the wife’s hidden dealings and the bawd’s speech.

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• The Golden Asse THE TWELFTH CHAPTER / THE THIRTEENTH CHAPTER / THE FOURTEENTH CHAPTER / THE FIFTEENTH CHAPTER; lines 1806-1879 confidence: high

  Fotis is tearful; after embraces and kisses she asks to shut the door, bars and props it, fears revealing the house's privities and her dame's secret mysteries, and asks the narrator to keep silence and conceal what she reveals in his heart.

  Fotis bars the chamber door, says she fears revealing the house's privities and her dame's secret mysteries, and requires the narrator to keep the disclosure hidden.

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• The Golden Asse THE TWELFTH CHAPTER / THE THIRTEENTH CHAPTER / THE FOURTEENTH CHAPTER / THE FIFTEENTH CHAPTER; lines 1881-1939 confidence: high

  Lucius says he may be counted like Hercules for labors, invokes Geryon with three bodies and Cerberus with three heads, and asks Fotis to let him behold the mistress performing sorcery so he may learn the art.

  Lucius asks to observe and learn the mistress's sorcery; Fotis says the mistress hides in solitary places and agrees only if Lucius keeps the matter secret.

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• The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 2807-2896 confidence: high

  The husband warns Psyches not to be moved by her sisters' counsel to see the shape of his person, lest curiosity deprive her of her worthy estate.

  The husband explicitly warns Psyches not to seek the shape of his person and links curiosity to loss of her estate.

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• The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 2898-2976 confidence: medium

  Psyches invites the sisters in, shows treasure, serving voices, bath, and food; after divine delicacies, they become envious and ask about her husband and the lord of the house.

  When asked who her husband is, Psyches remembers a promise to him and gives a fabricated human description instead of revealing his identity.

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• The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 2978-3058 confidence: high

  At night, Psyche's husband warns that her sisters are setting snares and want her to behold his face; if she sees it, she will see him no more.

  The husband repeatedly warns Psyche that her sisters want her to behold his face and that seeing it will mean she sees him no more.

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• The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3060-3150 confidence: high

  Psyche is frightened, forgets her husband's warnings and promises, says she never saw his shape and only hears his night voice, and reports that he threatened evil if she tried to behold him.

  Psyche reports that her husband forbade her to spy upon or behold his shape; the sisters provide a lamp plan that leads her to look at him.

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• The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3060-3150 confidence: medium

  The sisters advise Psyche to hide a sharp razor under her pillow and a burning lamp with oil in the chamber, then rise secretly when her husband sleeps and cut off the serpent's head.

  The sisters prescribe a concealed lamp and razor to reveal and kill the sleeping spouse; Psyche later brings these objects to the bedside and the revelation occurs.

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• The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3152-3241 confidence: high

  A drop of burning oil from the lamp falls on Cupid's right shoulder; the narration addresses the lamp as a minister of love and refers to Cupid as the god of all fire.

  Cupid says promise and faith have been broken after Psyches uses the lamp to see him and approaches him with fire and weapons.

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• The Golden Asse THE TWENTIETH CHAPTER / THE TWENTY-FIRST CHAPTER / THE MARRIAGE OF CUPID AND PSYCHES / THE TWENTY-SECOND CHAPTER; lines 3630-3713 confidence: high

  The tower warns Psyche not to look in the box or be curious about divine beauty; Psyche takes two half-pence, two sops, and goes to Mount Tenarus toward hell.

  Psyche is warned not to look in the box, but opens it out of desire to use the divine beauty and is overcome by deadly sleep.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: high

  Pallas encloses motherless Ericthonius in a basket of twigs, gives it to the three daughters of Cecrops with a prohibition, and Aglauros opens it, revealing the child and dragon.

  Pallas commands the three virgins not to inquire into her secrets, but Aglauros opens the basket and reveals its contents.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE SECOND. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3609-3674 confidence: high

  Pallas encloses Ericthonius, born without a mother, in a basket of Actaean twigs, gives it to the three virgins descended from Cecrops, and forbids them to inquire into her secrets.

  Pallas gives the basket with an injunction not to inquire into her secrets, and Aglauros opens it despite the charge.

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• The Metamorphoses of Ovid, Books I-VII BOOK THE THIRD. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 4913-5002 confidence: medium

  The Fable IV heading and argument state that Juno, angry at Semele's intrigue with Jupiter, takes Beroë's form, creates suspicions, recommends a proof of constancy, and Semele obtains Jupiter's reluctant promise to appear in his usual splendor and majesty with Juno.

  Juno persuades Semele to ask Jupiter to come in the greatness, form, and royal ensigns in which he is received by Juno, and the introductory argument says Semele asks for his splendor and majesty.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4522-4606 confidence: medium

  Actaeon, Cadmus’s grandson, tired from hunting and heat, wanders into the cool valley of Gargaphie, Diana’s usual retreat, and sees Diana and her nymphs bathing.

  Actaeon inadvertently comes upon Diana and her nymphs bathing in the goddess’s retreat.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4608-4685 confidence: medium

  When he enters the grotto dripping with springs, the naked nymphs see a man, beat their breasts, shriek through the woods, and gather around Diana to cover her, though she is taller than them.

  The man enters the grotto where Diana is bathing, sees her without garments, and Diana says he may tell of it only if he can.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / BOOK THE THIRD. / EXPLANATION. / EXPLANATION.; lines 4608-4685 confidence: high

  When he enters the spring-dripping grotto, the naked nymphs see a man, beat their breasts, shriek through the woods, and gather around Diana to cover her.

  The man sees Diana without garments; Diana responds with avenging water, a statement about whether he can tell what he saw, and a bodily punishment.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 11123-11206 confidence: medium

  Medea sends the son of Æson and attendants away from her mysteries, circles blazing altars, dips torches in a blood-black trench, and purifies the aged man three times with flames, water, and sulphur.

  Medea commands others to withdraw their eyes from her mysteries before beginning the rite.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SIXTH. / EXPLANATION.; lines 9743-9815 confidence: medium

  Footnote says Tantalus, father of Niobe, was accused of indiscreetly divulging the secrets of the gods.

  A note says Tantalus was accused of indiscreetly divulging the secrets of the gods.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9428-9441 confidence: medium

  Footnote 30 identifies the Hecatean herb as aconite or wolfsbane, says Hecate was Medea’s mother, and says Hecate first sought after and taught the properties of poisonous herbs.

  Hecate is said to have first sought after and taught the properties of poisonous herbs.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 confidence: high

  Chiron is proud of a divine-origin pupil; Ocyrrhoë, daughter of Chiron and Chariclo, arrives, knows her father’s arts, sings the Fates’ secrets, and beholds the infant while prophetically inspired.

  Ocyrrhoë knows and speaks the secrets of the Fates, then says the Fates prevent further speech and that her arts have brought divine wrath upon her.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3767-3868 confidence: high

  Fable X introduces Ocyrrhoe, daughter of Chiron; she was borne by Chariclo, learned her father's arts, sang the secrets of the Fates, and entered prophetic transport while Chiron rejoiced in his divine-origin pupil.

  Ocyrrhoe reveals the secrets of the Fates and future destinies, then says the Fates forbid more speech and that divine wrath has come on her arts before she becomes a mare.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3919-4011 confidence: high

  Minerva reacts sternly, recalls that Aglauros had profanely laid open her secrets, recognizes that Aglauros could profit by the demanded gold, and goes to Envy.

  Minerva recalls that Aglauros had looked upon hidden mysteries and laid open secrets with a profane hand.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3919-4011 confidence: medium

  Minerva turns stern eyes on Aglauros, sighs deeply, and recalls that Aglauros had profanely exposed her secrets by seeing the motherless progeny of the god of Lemnos.

  Minerva recalls that Aglauros laid open her secrets with a profane hand and saw hidden mysteries.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: medium

  Tiresias is famous for unerring answers. Liriope is enclosed by Cephisus' stream and violated; she bears Narcissus. Asked whether he will live to old age, Tiresias answers, 'If he never recognizes himself.'

  Tiresias predicts that Narcissus will reach old age only if he never recognizes himself, and the narrator says the event and manner of death confirm the prophecy.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5378-5452 confidence: medium

  The explanation says Tiresias lived to great age and became blind late; another version says he lost sight after seeing Minerva bathing, followed by rationalizing explanations.

  One reported version says Tiresias lost his sight because he saw Minerva while bathing.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5378-5452 confidence: medium

  Tiresias is described as son of Evenus and Chariclo, a renowned soothsayer; traditions say he died after drinking Telphusa’s water, and another version says he lost sight after seeing Minerva bathing.

  One tradition says Tiresias lost his sight after seeing Minerva bathing.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5564-5654 confidence: medium

  Pentheus goes himself to Cithæron, chosen for Bacchic rites, where the mountain resounds with singing and shrill voices of Bacchus' votaries.

  Pentheus goes to the Bacchic rites, is described as looking on them with profane eyes, and is then attacked and dismembered.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 confidence: medium

  Pausanias' variant says Pentheus climbs a tree to overlook secret orgies, is discovered by Bacchantes, and is killed for his curiosity.

  In Pausanias' version, Pentheus climbs a tree to watch secret orgies, is discovered, and is killed for his curiosity.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5796-5867 confidence: medium

  Pentheus, son of Echion and Agave and successor to Cadmus' kingdom, opposes Bacchic abuses and goes to Mount Cithaeron to chastise Bacchantes, who tear him in pieces; his mother and aunt are among the worshippers.

  Pentheus is killed after opposing Bacchic rites or, in a variant, after climbing a tree to view secret ceremonies.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6544-6633 confidence: high

  Celmus is described as wise and passionless and changed into adamant; another account says Jupiter imprisoned him for revealing the immortality of the gods.

  One account says Celmus was confined in an impenetrable tower by Jupiter for revealing the immortality of the gods.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6933-7031 confidence: medium

  The notes describe Tityus punished by a devoured and renewed liver, Tantalus punished by unreachable food and drink after variant crimes, Sisyphus punished by endlessly rolling a stone up a mountain, and Ixion fastened to an incessantly turning wheel in Tartarus.

  The note on Tantalus says one version made his crime the divulging of secrets of the Gods entrusted to him.

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• The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 7245-7295 confidence: medium

  “A time will come, Atlas, when thy tree shall be stripped of its gold, and a son of Jove shall have the honor of the prize.”

  Atlas acts on Themis's oracle by enclosing the orchard, assigning a dragon, and expelling strangers.

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• The Metamorphoses of Ovid, Books I-VII LITERALLY TRANSLATED WITH NOTES AND EXPLANATIONS / INTRODUCTION. / BOOK I. / BOOK II.; lines 250-281 confidence: medium

  Æsculapius is cut from Coronis's womb and carried to Chiron's cave; Ocyrrhoë, Chiron's daughter, is changed into a mare while prophesying; Chiron invokes Apollo in vain because Apollo is tending oxen in Elis as a shepherd.

  Ocyrrhoë is changed into a mare while she is prophesying.

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• The Metamorphoses of Ovid, Books VIII-XV BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10710-10786 confidence: medium

  The synopsis says Ulysses received winds from Aeolus in a hide; sailors opened the bag in curiosity, the winds rushed out, and a storm drove them back to Aeolia and then toward the Læstrygons' coast.

  The synopsis says sailors opened Aeolus' wind-filled hide out of curiosity, releasing the winds and raising a storm that reversed their voyage.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE NINTH. / EXPLANATION. / EXPLANATION.; lines 2664-2745 confidence: medium

  The goddess arrives corrupted beforehand, intending to serve Juno's vengeance; she sits on an altar before the door, joins limbs and fingers, murmurs charms, and retards Alcmena's delivery.

  The goddess uses a joined-limb posture and murmured charms to retard Alcmena's delivery.

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• The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 confidence: high

  Orpheus receives Eurydice together with the condition that he must not turn his eyes back until he has passed the Avernian valleys, or the grant will be revoked.

  Eurydice's return is granted only if Orpheus does not look back before leaving the underworld; when he looks back, the grant is revoked and she returns to the shades.

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• The Mysteries of Mithra DOCTRINE OF THE MITHRAIC MYSTERIES 147 / DOCTRINE OF THE MITHRAIC MYSTERIES 149 / THE MITHRAIC LITURGY 153 / THE MITHRAIC LITURGY 155; lines 6193-6266 confidence: medium

  The initiation ceremony was called sacrament because of an oath; the candidate especially vowed not to divulge revealed doctrines and rites, and special vows could be required.

  The candidate swears not to divulge doctrines and rites revealed through initiation.

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• The Mysteries of Mithra TAUROCTONOUS MITHRA. / THE ORIGINS OF MITHRAISM 25 / THE ORIGINS OF MITHRAISM 2J7 / THE ORIGINS OF MITHRAISM 2Q; lines 1548-1620 confidence: medium

  The Magi are described as an exclusive caste, apparently subdivided, and as more jealous of concealing hereditary faith when living among foreign peoples.

  Arcana, secret dogmas, and complete revelation are described as concealed from the profane and reserved for a privileged few.

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• The Mysteries of Mithra THE MITHRAIC LITURGY 165 / THE MITHRAIC LITURGY 167 / THE MYSTERIES OF MITHRA / THE M1THRAIC LITURGY 173; lines 6803-6884 confidence: medium

  The passage says many Oriental cults gave women important roles, but Mithra forbade women’s participation in his Mysteries.

  Women are forbidden participation in the Mysteries, and the author frames this as denying knowledge of divine things to half of humanity.

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celtic

• Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 5935-6063 confidence: medium

  On the third morning, a handsome lad with gold rings in his hair says he is the raven, that a bad druid put him under spells, and that meeting the king’s son loosed him. He gives the king’s son a bundle and warns him not to open it until the place where he most wishes to dwell.

  The freed raven-lad warns the king’s son not to open the bundle until the desired dwelling place, but the king’s son opens it early and releases the castle in the wrong location.

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• Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 775-893 confidence: medium

  Voices mock Guleesh about the woman who has not spoken to him, one voice mentions an herb by his door that would make her well if boiled and given to her, and the company rises into the air and leaves.

  Guleesh overhears a voice in the rath reveal that a nearby herb, if boiled and given to the woman, would make her well; he suspects the sheehogue let the information slip unintentionally.

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• Celtic Fairy Tales HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI / THE SPRIGHTLY TAILOR / THE STORY OF DEIRDRE; lines 1991-2103 confidence: medium

  Deirdre and her foster-mother live in the hidden bothy in the hills without anyone's knowledge until Deirdre is sixteen; Deirdre is described as straight, fair, lovely, gentle, and blushing fiery red when looked upon.

  Deirdre is raised secretly to age sixteen, taught many names and skills, but kept from any part or parley with living men of the outside world.

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• Gods and Fighting Men BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY / CHAPTER III. THE HOUND; lines 6844-6936 confidence: medium

  Finn asks their origin; they say they come from the greater Iruath in the east, name themselves Dubh, Agh, and Ilar, and say they came for service and friendship.

  The three Iruath men offer watching, battle-bearing, protection, provision, and magical aid in exchange for conditions, especially a prohibition against approaching their lodging after nightfall and against probing their hidden state.

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• Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1088-1181 confidence: medium

  A Druid foretells Balor's death by his own grandson; Balor shuts his daughter Ethlinn in the tower with twelve women and orders that she not see a man or hear a man's name.

  Ethlinn is guarded by twelve women under orders that she never see a man or hear the name of a man.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1627-1737 confidence: medium

  The hag directs Paddy to gold under a bush over a well, says a black dog coming from the pot is her son, tells him to buy the reputedly haunted house, says her son will be in the cellar as a friend, predicts her death, orders the hut burned with a coal, and commands secrecy for luck.

  Mary tells Paddy not to tell any living soul about her, and says the luck will be on him.

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• More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2699-2752 confidence: medium

  Morraha threatens Niall unless he tells the news; Niall's wife says he must get the story, and Niall says, 'I thought no one would ever get it; but now it will be heard by all.'

  Niall says he thought no one would ever get the story, but after Morraha's threat and his wife's urging he agrees to tell it.

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• More Celtic Fairy Tales XXXVIII. THE RUSSET DOG. / XXXIX. SMALLHEAD AND THE KING'S SON. / XL. THE LEGEND OF KNOCKGRAFTON. / XLI. ELIDORE.; lines 6897-6923 confidence: medium

  The object of expectoration is explained as preventing Elidore from seeing his way back.

  The remarks state that expectoration prevents Elidore from seeing his way back.

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• More Celtic Fairy Tales XXXVIII. THE RUSSET DOG. / XXXIX. SMALLHEAD AND THE KING'S SON. / XL. THE LEGEND OF KNOCKGRAFTON. / XLI. ELIDORE.; lines 6897-6923 confidence: medium

  The object of expectoration is explained as preventing Elidore from seeing his way back.

  The remarks say fairies prevent the indiscretions of the human midwives they employ, in parallel with preventing Elidore from seeing his way back.

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• Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 3838-3929 confidence: high

  Labra has his hair cropped once a year; the hair-cropper is chosen by lot and killed because Labra hides long horse-like ears, which the passage compares to King Midas in a Greek myth.

  Labra conceals his horse-like ears by killing hair-croppers, and the spared youth swears not to tell the secret to any man.

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• Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 3838-3929 confidence: high

  The secret makes the youth gravely sick. A wise Druid says he must reveal it, instructing him to go to a four-road crossing, turn right, and tell the first tree; he whispers to a willow and recovers.

  The young man tells Labra’s secret to a willow; Craftiny later makes a harp from the willow, and the harp reveals the secret aloud.

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• Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 4879-4959 confidence: medium

  Cuchulain gives Aifa a golden ring for a future son, says the son should seek him when the ring fits, names him Connla, and imposes geise of non-disclosure, not turning aside, and not refusing combat.

  The son is placed under geise not to reveal himself, not to turn aside, and not to refuse combat; later the young lad refuses to turn back or disclose name and lineage.

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• Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5907-6002 confidence: medium

  Maev vows Cuchulain's death. Calatin's widow bears six misshapen, poisonous children, and Maev sends them to learn magic and hidden knowledge in Ireland, Alba, and Babylon before loosing them against Cuchulain.

  The six children of Calatin are born after their father's death, described as evil and poisonous, and sent to learn magic and hidden knowledge before being used against Cuchulain.

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• Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10060-10157 confidence: medium

  After the slaughter, Bran is wounded by a poisoned arrow and instructs the seven survivors to cut off his head, carry it, feast at Harlech and Gwales, and bury it in the White Mount where it will protect the land.

  One door is closed; when Heilyn opens it to test what was said, remembrance and sorrow immediately return and the company must depart to bury the Head.

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• Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10437-10511 confidence: high

  Llew is vulnerable only under special conditions: a spear made over a year and worked on during the Sunday Sacrifice of the Host, and a posture involving a dead buck, a cauldron-bath, and roofed thatch, neither within nor without and neither mounted nor on foot.

  Llew has highly specific conditions under which he can be killed, and Blodeuwedd learns them under pretence of concern for him.

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• Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 11054-11125 confidence: medium

  Chrestien de Troyes's Conte del Graal, or Perceval le Gallois, is dated around 1180, said to have launched the story in European literature, and is described as agreeing in its introductory portion with Peredur; the hero is Perceval and is trained by Gonemans, who warns him against excessive speech and questions.

  The hero is warned not to ask questions; the episode is interpreted either as successful obedience and self-restraint or as a failure to ask the required question.

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• Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 11127-11221 confidence: medium

  Parzival, after wedding Condwiramur, returns to the chosen-only Grail Castle, breaks the spell, rules the Grail dominions, and his son Loherangrain becomes the name-concealing Knight of the Swan.

  Loherangrain and all Grail knights are forbidden to reveal their name and origin to the outside world.

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• Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 11223-11308 confidence: high

  Gwion Bach is set to stir the cauldron, Morda to keep the fire; Ceridwen uses incantations and magical herbs; three drops land on Gwion’s finger, he puts it in his mouth, and gains supernatural insight, with Finn mac Cumhal named as a comparison.

  Three drops meant for Avagddu fall on Gwion’s finger; when he puts the finger in his mouth, he gains supernatural insight and realizes Ceridwen will destroy him if she can.

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• Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 1307-1391 confidence: medium

  Pliny says magic began from medicine, enlisted religion, used astrology, promised knowledge of the future from the heavens, and held minds in a triple bond.

  Pliny’s account connects magic with astrology, knowledge of the future from the heavens, and a secret doctrine maintained by those who learned magic abroad.

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• Myths & Legends of the Celtic Race CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS; lines 1911-2002 confidence: medium

  The passage says Druids knew letters but strictly forbade committing their doctrines to writing, surrounding the teaching with mystery.

  The Druids are said to have known letters but forbidden their doctrines to be written, preserving mystery around the teaching.

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• Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2211-2318 confidence: medium

  The passage asks whether the Druids had a cosmogony among their secret doctrines about the nature of things, which Caesar says they would not commit to writing.

  The passage says doctrines about the nature of things were restricted to the initiated, unwritten, and disappeared with the Druids, leaving no preserved Celtic cosmogony.

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• Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2609-2707 confidence: medium

  Balor hears a Druidic prophecy that his grandson will slay him; like Acrisios and Danae in Greek myth, he imprisons Ethlinn in a high tower and sets twelve matrons to keep her from knowledge of men.

  Balor hears that his grandson will kill him, then imprisons Ethlinn and has her kept from seeing men or learning about male beings.

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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 2793-2884 confidence: medium

  Lugh chooses an eric and names common-sounding objects: three apples, a pig-skin, a spear, a chariot with two horses, seven swine, a hound, a cooking-spit, and three shouts on a hill.

  Lugh names common objects but later reveals that they are costly magical objects or perilous actions in Faëry-associated places.

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• Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 3193-3287 confidence: high

  Sinend, daughter of Lodan son of Lir, goes to Connla’s Well, which is under the sea in the Land of Youth in Fairyland.

  The narrator says the Sinend myth expresses veneration for poetry and science along with a warning that they may not be approached without danger; Sinend approaches Connla’s Well of wisdom and dies when the waters overwhelm her.

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• Myths & Legends of the Celtic Race PREFACE / CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY; lines 632-708 confidence: medium

  Druids are said to be free from military service and taxes; many students attend their schools, memorize many verses, sometimes study twenty years, and do not write Druidic doctrines though Greek characters are used for other records.

  The passage states that it was not lawful to commit Druidic doctrines to writing, even though writing was used for other public and private matters.

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• Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV; lines 3033-3181 confidence: high

  The passage notes that English usually calls the forbidden fruit an apple and describes a French Eden stage scene with a sign forbidding eating the apples.

  The passage notes that the forbidden fruit is almost always called an apple in English and gives a French Eden scene forbidding the eating of apples.

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• Popular Tales of the West Highlands, Volume 1 INTRODUCTION. IX / X INTRODUCTION. / INTRODUCTION. XI / INTRODUCTION. XV; lines 628-703 confidence: medium

  An old woman named Mary knows local families, may be won by kinship, recounts ancestors and Rob Roy, but calls Murachag and Mionachag an ursgeul and nonsense; the narrator infers she knows at least one tale and probably more.

  Mary dismisses a tale as nonsense while being inferred to know tales, and the young woman refuses to confess knowledge of tales condemned by the minister.

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• Popular Tales of the West Highlands, Volume 1 SGEUIACHD A PHEATA BHAIN. 203 / THE STORY OF THE WHITE PET. 205 / THE STORY OF THE WHITE PET. 207 / THE DAUGHTER OF THE SKIES. 209; lines 10993-11066 confidence: medium

  The second visit repeats the birth, music, sleep, and taking of the child; the father demands an explanation, she refuses, and later returns home by the bridle and steed.

  The woman initially refuses to explain the child removals; after her father threatens her and she tells, the steed no longer comes when she shakes the bridle.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 31 / THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49; lines 6505-6594 confidence: high

  The raven travels with the man, is sent to stable and byre and blinds horses and cows, then gives him a book with a warning not to open it; the man opens it and finds himself in a giant’s house.

  The raven warns the man not to open the book until he reaches home, but he opens it and finds himself in a giant’s house.

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• Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51 / THE BATTLE OF THE BIRDS. 53; lines 6684-6774 confidence: medium

  In mist the raven is missing; the king's son sees a yellow-ringleted man with gold and silver combs, refuses him instead of the raven, and learns that he is the black humpy raven freed from spells; he receives a book with instructions.

  The raven-man gives a book for seeing the father's house with the instruction to use it from a hill top; the king's son uses it in a glen and receives a misleading, inaccessible vision.

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• Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 3 / THE YOUNG KING OF EASAIDH RUADH. 5 / THE YOUNG KING OF EASAIDH RUADH. 7 / THE YOUNG KING OF EASAIDH RUADH. 9; lines 5553-5625 confidence: medium

  The giant says the horses would have killed him if he had his soul to keep. The wife asks where his soul is and promises care; he says it is in the Bonnach stone, then later says it is not there but in the threshold.

  The wife asks where the giant's soul is, says she will care for it, and sets in order the places he names, prompting further statements from him.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275 / THE SON OF THE SCOTTISH YEOINLIN. 277; lines 8290-8385 confidence: high

  Inside, he warms water for her feet, makes a soft bed, gives her the house keys, says she may open every chamber except one, and says he will marry her if she is a good woman.

  The daughters are given keys and told not to open one chamber; they open it and discover dead gentlewomen and blood, and the blood later exposes the act.

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• Popular Tales of the West Highlands, Volume 2 MAC AN TUATHANAICH ALBANAICH. 271 / THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275 / THE SON OF THE SCOTTISH YEOINLIN. 277; lines 8387-8420 confidence: high

  Before hunting, he promises marriage if she behaves well, gives her keys, and says she may open every chamber except one little chamber.

  The woman is allowed to open every chamber except one, then opens the forbidden chamber out of curiosity about what it contains.

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• Popular Tales of the West Highlands, Volume 2 MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373 / MAC IAIN DIREACH, 375; lines 11392-11416 confidence: medium

  "Lo ! he knew everything, and the eyes of his mind were opened"; he says to himself that he will keep it quiet.

  Farquhar gains the virtue before the doctor can use it, keeps quiet, and is angrily accused by the doctor when the virtue is gone.

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• Popular Tales of the West Highlands, Volume 2 OSEAN AFTER THE FP:EN. 117 / OSEAN AFTER THE FEEN. 119 / THE BARRA WIDOW'S SON. 123 / THE BAKRA WIDOW'S SON. 127; lines 3784-3855 confidence: medium

  The traveler sails to Spain, enters a change-house, is warned not to lift the cover on a trencher, lifts it, eats herrings, hears the housewife lament, and offers abundant herrings in compensation.

  The housewife explicitly forbids lifting the cover on the trencher; the traveler lifts it and discovers the two herrings.

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• Popular Tales of the West Highlands, Volume 2 SUTHERLAND FAIRIES. 73 / SUTHERLAND FAIRIES. 75 / BADENOCH. / BADENOCH FAIRIES. 77; lines 2039-2107 confidence: low

  The young baron meets a bogle with a red hand, tells, and is punished.

  The baron meets a red-handed bogle, tells, and is punished.

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• Popular Tales of the West Highlands, Volume 2 THE FAIR GRUAGACH. 429 / THE FAIR GRUAGACH. 431 / THE FAIR GRUAGACH. 433 / THE FAIR GRFAGACH. 435; lines 13595-13764 confidence: medium

  The Fair Chief says the Tree Lion will pursue, may forget the book of witchcraft, and will take bull, ass, and hawk forms; he says he will counter those forms and instructs Fionn to hide him in a napkin under the earth afterward.

  The Fair Chief says the Tree Lion has a book of witchcraft and every magic; if the Tree Lion remembered the book, the people of the world could not withstand him.

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• Popular Tales of the West Highlands, Volume 2 THE SON OF THE SCOTTISH YEOINLIN. 277 / THE WIDOW AND HER DAUGHTERS. 283 / A BHAINTREACH. / A BHAINTREACH. 287; lines 8469-8526 confidence: high

  The eldest sleeps in the castle, receives a key, is told not to look into one room and to milk the Three Red-brown Hornless Cows; she looks into the room, sinks to her knee in blood, and refuses milk to a great grey cat.

  The daughter is forbidden to enter one room, looks into it, sinks to her knee in blood, and is later exposed when the giant sees her blood-red foot.

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• Popular Tales of the West Highlands, Volume 2 THE SON OF THE SCOTTISH YEOMAX. 273 / THE SON OF THE SCOTTISH YEOIVIAN. 275 / THE SON OF THE SCOTTISH YEOINLIN. 277 / THE WIDOW AND HER DAUGHTERS. 283; lines 8422-8467 confidence: high

  The speaker says the male figure must not open the chests on the road and that the daughter will be in a tree top watching and able to see him.

  The male figure is forbidden to open the chests on the road and attempts to inspect one when he thinks he is unobserved.

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• The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1453-1528 confidence: medium

  The first old man says he is Peredur’s uncle, his mother’s brother, will teach him manners and noble bearing, raise him to knighthood, and instructs him not to ask the meaning of wonders if no one explains them.

  Peredur is instructed not to ask the meaning of wondrous things if no one explains them, and he later refrains from asking about the bleeding spear.

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• The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2001-2070 confidence: medium

  Peredur comes to the fire, eats and drinks, and asks who put out the black man’s eye. The man says anyone asking that question will not escape alive, but renews the overnight reprieve at the maiden’s request.

  Peredur asks who put out the one-eyed man’s eye; the man says anyone who asks that question will not escape alive.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6936-7015 confidence: high

  At Gwales in Penvro, the travelers find a fair regal place overlooking the ocean and a hall with two open doors and a third closed door toward Cornwall, which Manawyddan says they may not open.

  The hall contains a closed door that Manawyddan says may not be opened; Heilyn opens it to know if the warning is true, and the group immediately becomes conscious of grief, losses, and misery.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7856-7952 confidence: medium

  Blodeuwedd asks Gronw not to depart; they consult how they may always be together, and Gronw tells her to learn from Llew Llaw Gyffes how he will meet his death, under the semblance of solicitude.

  Gronw advises Blodeuwedd to discover from Llew Llaw Gyffes the manner in which he will die, while pretending concern for him.

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• The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7954-8050 confidence: medium

  Gronw tells Blodeuwedd to converse with Llew under the guise of love and find out how he may die.

  Blodeuwedd, prompted by Gronw and using a guise of love or concern, obtains from Llew the secret conditions by which he can be killed.

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• The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8611-8700 confidence: medium

  Caridwen resolves, by the arts of the books of the Fferyllt, to boil a cauldron of Inspiration and Science for Avagddu so he may gain knowledge of mysteries.

  The cauldron is intended for Avagddu, but the drops fall to Gwion Bach, who gains foresight; Caridwen later says Gwion Bach robbed her.

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• The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1728-1814 confidence: high

  Before the river there is a well shaded by nine magic hazel-trees whose crimson nuts grant universal knowledge; divine salmon alone may eat them, and others, even gods, are forbidden to approach.

  A sacred well with trees and nuts grants knowledge of everything, but all except the divine salmon are forbidden to approach.

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• The Mythology of the British Islands CHAPTER III / CHAPTER IV / CHAPTER V / THE GODS OF THE GAELS; lines 1728-1814 confidence: high

  One all-knowing salmon is later eaten by Finn mac Coul, who receives its omniscience; the passage says a similar explanation is told of the Shannon pursuing Sinann, granddaughter of Lêr.

  Finn mac Coul eats one of the all-knowing salmon and receives its omniscience.

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• The Mythology of the British Islands CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS / CHAPTER IX; lines 3421-3519 confidence: medium

  The Fomors choose Ruadan, son of Bress and Brigit and half-giant and half-god, to spy in disguise; he sees Goibniu, Luchtainé, and Credné making lance parts at the forge.

  The Fomors send Ruadan in disguise to discover the secret behind the restored warriors and weapons, and he observes the forge before being sent to kill Goibniu.

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• The Mythology of the British Islands CHAPTER XV / THE DECLINE AND FALL OF THE GODS / CHAPTER XVI / THE GODS OF THE BRITONS; lines 7987-8084 confidence: high

  Blodeuwedd draws out Lleu’s secret: he can be killed only with a year-made spear, under special ritual working conditions, while positioned after bathing beneath thatch with one foot on the bath and one on a buck goat; she sends this to Gronw, who prepares the spear.

  Blodeuwedd obtains from Lleu the secret conditions under which he can die and passes them to Gronw.

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• The Mythology of the British Islands THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII; lines 8963-9071 confidence: high

  Brân is wounded in the foot by a poisoned dart, orders his beheading and burial at the White Mount in London facing France, and prophesies the journey with feasts, Rhiannon’s birds, his talking incorrupt head, and a door toward Cornwall.

  The door toward Cornwall is not to be opened until the destined hour; when Heilyn opens it to test what was said, the glamour fails and grief returns.

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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

  The first plague is the Coranians, sorcerers whose fairy money returns to fungus, who can hear speech throughout Britain if wind meets it, and who cannot be harmed by weapons; the money is compared to Gwydion’s magical shields, horses, and hounds used to deceive Pryderi.

  The Coranians can hear anything said throughout Britain if the wind meets it and cannot be injured by weapons.

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hindu

• The Hymns of the Rigveda, Complete 2 Volumes ARANYAKA III / ADHYAYA 1. / KEITH R / ADHYAYA 2.; lines 101051-101113 confidence: medium

  The note says Brahmana here means secret doctrine like Upanisad and adds a transmission note referring to a pupil or son.

  The passage glosses Brahmana as secret doctrine and says the Samhitis must not be told to persons lacking specified qualifications.

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• The Hymns of the Rigveda, Complete 2 Volumes AYMN 92.) THE RIQGVEDA, 119 / HAIYMN 94.) THE RIGVEDA. 121 / RR ROR / AYMN 113.) PHE RIGVEDA, 151; lines 9772-9951 confidence: high

  Dadhyach, Atharvan's offspring, made known the sweetness of Soma to the Asvins by the horse's head.

  The note explains that Dadhyach teaches prohibited knowledge to the Asvins after they replace his head with a horse's head to evade Indra's threatened beheading.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) II, 219-221; IV, 55. / IX, 160, 175-176. / LAWS OF MANU. / INDEX.; lines 45778-45966 confidence: medium

  The Sudra disabilities entry lists restrictions on initiation, judgeship, carrying out a dead Brahmana, fulfilling sacred law except certain parts, hearing or teaching Veda, receiving Sraddha leavings, receiving spiritual advice from a Brahmana, sacrifice, and travel with a Snataka.

  The Sudra disabilities entry includes not being allowed initiation and not hearing, learning, reciting, or teaching the Veda.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) II, 86. / IT, 97. STUDENTSHIP. 47 / IT, 107. STUDENTSHIP. 49 / LAWS OF MANU.; lines 9229-9280 confidence: medium

  Ten categories of persons may be instructed in the Veda, including the teacher's son, service-seeker, knowledge-giver, law-oriented person, pure person, social connection, able person, money-giver, honest person, and relative.

  Veda instruction is limited to qualified recipients, and improper explanation or questioning is forbidden and penalized.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) INDEX. / INDEX. / LAWS OF MANU. / VI, 43, 50-51, 55-59-; lines 42059-42132 confidence: medium

  "Astrologer excluded from Sraddha, iii, 162. Astrology, practice of, forbidden to ascetics, vi, 50."

  The index states that the practice of astrology is forbidden to ascetics.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) IT, 97. STUDENTSHIP. 47 / IT, 107. STUDENTSHIP. 49 / LAWS OF MANU. / II, 1 19. STUDENTSHIP. 5 1; lines 9283-9332 confidence: medium

  Where merit, wealth, or obedience are absent, sacred knowledge must not be sown, just as good seed should not be thrown on barren land.

  Teaching is limited to worthy or obedient recipients, Sacred Learning requests guarded transmission, and unauthorized acquisition is condemned.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) IV, 45- / IV, 57- HOUSEHOLDER ; RULES FOR A SNATAK A. 137 / LAWS OF MANU. / TV, 82. HOUSEHOLDER ; RULES FOR A SNATAKA. 141; lines 13908-13961 confidence: medium

  The verse forbids giving a Sudra advice, meal remnants, food offered to the gods, sacred-law explanation, or an imposed penance.

  The passage forbids explaining sacred law or imposing penance on a Sudra and attaches a negative afterlife consequence to doing so.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU, / INDEX. / LAWS OF MANU. / INDEX.; lines 43891-44080 confidence: medium

  Index entry says the practice of magic is an Upapataka, is punishable, and is permitted to a Brahmana in cited verses.

  The index says magic is an Upapataka, punishable, and also permitted to a Brahmana in specified cited verses.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / INDEX. / IV, 210, 220. / LAWS OF MANU.; lines 46344-46536 confidence: medium

  The index lists offences against the Veda, including cavilling, divulging, forgetting, scorning, and stealing the Veda.

  The index lists offences against the Veda and specifically includes stealing the Veda.

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• The Laws of Manu (Sacred Books of the East, Vol. 25) XI, 16. PENANCES J GIFTS AND SACRIFICES. 433 / XI, 29. PENANCES; GIFTS AND SACRIFICES. 435 / LAWS OF MANU. / XI, 49-; lines 29191-29332 confidence: medium

  Specific offenses are matched with bodily results: theft of Brahmana gold with diseased nails, Sura drinking with black teeth, Brahmana-slaying with consumption, violation of a Guru's bed with diseased skin, and other thefts or wrongs with impairments such as dumbness, leprosy, lameness, blindness, sickliness, and swellings.

  The passage treats stealing the words of the Veda, forgetting or reviling the Veda, and improper paid teaching or learning of the Veda as offenses with serious consequences or classifications.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLVI / SECTION CCLXLVII / SECTION CCLXLVIII / SECTION CCLXLIX; lines 56056-56099 confidence: medium

  Surya mentions “some profound mystery... ordained by fate,” says it is “a secret to the very gods,” and says Karna will understand it in time.

  Surya says there is a profound mystery ordained by fate, calls it secret even to the gods, and declines to reveal it to Karna.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXLVIII / SECTION CCLXLIX / SECTION CCC / SECTION CCCI; lines 56154-56227 confidence: medium

  Janamejaya asks about the secret not revealed to Karna by the deity of warm rays and about the kind and origin of the ear-rings and coat of mail.

  The frame question concerns a secret not revealed to Karna by a radiant deity and asks about his ear-rings and coat of mail.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXI / SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV; lines 44644-44692 confidence: medium

  Narada arrives, sent by the celestials, and tells Arjuna not to discharge celestial weapons without a fit object or unless sorely pressed, because unoccasioned discharge brings great evil.

  Narada instructs Arjuna that celestial weapons should not be discharged without a fit object or dire need and warns of great evil from unoccasioned use.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 14294-14361 confidence: high

  Drona tells Arjuna of the arms lineage Agastya-Agnivesa-Drona and describes the Brahmasira as a never-futile thunder-like weapon capable of consuming the whole earth, with the command not to hurl it at any human being.

  Drona recounts the lineage of the Brahmasira, describes its overwhelming power, and conveys a prohibition on using it against humans while addressing Arjuna as the deserving recipient.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 8197-8276 confidence: high

  The gods ask Kacha, Vrihaspati's eldest son, to gain Sukra's knowledge and to propitiate Sukra and Devayani; Kacha agrees and goes to Vrishaparvan's capital, where Sukra is found.

  The gods send Kacha to acquire Sukra's knowledge; he becomes Sukra's disciple and the Danavas later kill him to keep the reviving knowledge from being conveyed.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 10190-10268 confidence: medium

  The damsel agrees to be united with Pratipa's son, praises the Bharata race, says the son should not judge her acts, and foretells happiness, sons, and heaven for him.

  The damsel says Santanu should not judge the propriety of her acts, and Pratipa commands Santanu not to ask who she is, whose she is, or whence she comes.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 37762-37904 confidence: medium

  The nalika is discussed as a musket-like weapon vomiting iron bullets by explosive force; Rishis discouraged its use as barbarous and fit only for kings of the Kali age.

  Rishis discourage the use of the nalika and describe it as barbarous and fit only for kings of the Kali age.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LIX / SECTION LX / SECTION LXI / SECTION LXII; lines 12278-12334 confidence: high

  Karna says he obtained the Brahma weapon by false pretence from Rama, who told him: "When thy hour will come thy memory will fail thee in respect of this weapon."

  Karna says he obtained the Brahma weapon from Rama under false pretence and was cursed that his memory of it would fail; Bhishma later says Karna represented himself as a Brahmana to obtain the weapon.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SANTI PARVA / SECTION I / SECTION II / SECTION III; lines 24518-24589 confidence: medium

  Karna, fearing a curse, says he is a Suta, called Karna son of Radha, and asks Rama to be gratified, explaining that he acted from the desire to obtain weapons and regarded a preceptor as a father.

  Karna says he presented himself as of Rama's race from a desire to obtain weapons, and Rama curses him for behaving with falsehood in pursuit of weapons.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII / SECTION CCCIX; lines 57215-57280 confidence: high

  The speaker tells the monarch he has discoursed on the eternal, stainless, primeval Brahma, and says the knowledge may be given to a humble seeker of Brahma-knowledge but not to false, cunning, roguish, weak-minded, crooked, jealous, or harmful persons.

  The teacher specifies moral and spiritual qualifications for receiving Brahma-knowledge and forbids giving it to unfit recipients, even for vast wealth.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXII / SECTION CCCXXXIII / SECTION CCCXXXIV / SECTION CCCXXXV; lines 60596-60644 confidence: medium

  The holy speaker says the subject should not be spoken, calls it an ancient mystery, and promises to discourse on it truthfully because of the addressee's devotion.

  The passage calls the topic an ancient mystery about which nothing should be said, yet the speaker discloses it to Narada because of devotion.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 THE MAHABHARATA / SANTI PARVA / SECTION I / SECTION II; lines 24451-24515 confidence: high

  Karna asks Drona for the Brahma weapon, with its mantras and withdrawal, because he desires to fight Arjuna.

  Drona restricts the Brahma weapon to qualified recipients; Karna then approaches Rama and claims Brahmana identity before acquiring weapons.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9 / BOOK 10; lines 21803-21895 confidence: high

  Drona unwillingly imparts the brahmashira to Ashvatthama and commands him never to use it in battle, especially against human beings, even under great danger.

  Drona gives Ashvatthama the weapon knowledge unwillingly and commands that it never be used, especially against humans.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 4690-4773 confidence: medium

  Karna says he will fight the two Krishnas, but Rama's curse pains him; he recalls dwelling with Rama in the disguise of a Brahmana to obtain celestial weapons.

  Karna says he disguised himself as a Brahmana while living with Rama because he desired celestial weapons, and Rama later says the weapon was obtained by deception.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26515-26635 confidence: medium

  Knowledge of a mystery from Mahadeva could not be kept inwardly and was disclosed at another's request.

  Knowledge of a mystery from Mahadeva is described as too difficult to keep within oneself and is disclosed at a request.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX / SECTION CXXX; lines 18614-18656 confidence: medium

  Arundhati says she will discourse on eternal duties and high mysteries, but this knowledge should be imparted only to the faithful or pure-hearted and not to the faithless, proud, Brahmanicide, or violator of a preceptor's bed.

  Arundhati says the knowledge should be given only to one with faith or purity of heart and withheld from four specified classes of unworthy persons.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXI / SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV; lines 18855-18910 confidence: medium

  Vishnu says that a faithful, attentive, non-malicious listener to mysteries of religion and duty preserved by deities and Rishis does not succumb to evil and becomes free from fear.

  The teachings are called mysteries preserved by deities and Rishis, praised as exceptionally valuable, and restricted from specified unqualified recipients.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXIII / SECTION LXXIV / SECTION LXXV / SECTION LXXVI; lines 11488-11535 confidence: medium

  The ritual is called a mystery and should not be taught to persons lacking discipleship, vows, faith, or right understanding, nor to sinful atheistic men, because this would produce evil.

  The teaching is called a mystery and is not to be imparted to non-disciples, vowless or faithless persons, persons of crooked understanding, or atheistic sinful men.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 1189-1243 confidence: medium

  Yudhisthira asks whether fault is incurred by one who instructs a person of low birth and notes that the course of duty is subtle.

  The frame question and Bhishma's answer focus on whether sacred instruction should be given to a low-born person, with Bhishma stating that such teaching incurs fault.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 1333-1418 confidence: high

  The former Rishi, wishing to help the former Sudra, instructed him in rites for the Pitris, including the spreading of Vrishi and Kusa blades and offerings of libations, meat, and other food to the manes.

  The former Rishi instructed the former Sudra in rites for the ancestors, and Bhishma states that Brahmanas should not give such instruction to Sudras or low-born persons.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2989-3072 confidence: medium

  Knowing the deity enables immortality; Brahman is a mystery to gods, Asuras, and ascetics and is concealed in the cave of the heart; the deity is all-faced, soul of all, all-pervading, and all-knowing.

  Brahman is concealed in the cave of the heart, and Brahma with the Siddhas conceal the deity to prevent deities, Asuras, and humans from beholding it.

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• The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3193-3276 confidence: medium

  The names are to be imparted only to the devoted, faithful believer and never to the faithless, unbelieving, or unsubdued person.

  The hymn is called the highest Mystery and is to be imparted only to devoted, faithful believers, not to the faithless or uncontrolled.

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• The Markandeya Purana GAHTO MI. / A BRAHMAN AND AN APSARAS. / MARRIAGE OP THE APSARAS WITH A GANDHARTA. 401 / Canto LXIII.; lines 21919-21994 confidence: medium

  Indivara repeatedly asks Brahma-mitra for the whole Ayurveda, is refused, and gains it by rendering himself invisible while it is communicated to disciples.

  The whole Ayurveda is not bestowed despite repeated requests, yet Indivara obtains it secretly and later transmits it to the hero.

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• The Ramayan of Valmiki Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave.; lines 43443-43565 confidence: low

  The woman answers that Maya, chief artificer of the Danavas and famed for enchantments, framed the magic wood of growing gold and the glorious dwelling.

  Maya performs long penance, receives knowledge from Brahma, and uses the boon to fashion the magical grove and dwelling.

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• The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15268-15433 confidence: high

  A tale is introduced: a bounteous saint gave Kaikeyí's father knowledge of the languages of creatures; one morning he heard a bird and laughed.

  In the embedded tale, the king possesses creature-language knowledge and says that explaining his laughter would bring his death; the saint advises him not to comply.

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• The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15268-15433 confidence: high

  The queen demands the reason for the laughter although explanation would kill the king; the saint advises refusal, and the king sends her away.

  In the embedded tale, the king says explaining his laughter would bring immediate death, yet his wife demands the explanation.

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• The Ramayan of Valmiki Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42922-43030 confidence: low

  Pariyatra rises with a golden peak, inhabited by wild Gandharvas; the Vanars are warned not to pluck fruit guarded there but to continue searching for Janak’s daughter.

  The Vanars are warned not to pluck fruit in Pariyatra’s wood because fierce Gandharvas guard it.

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• The Ramayan of Valmiki HIPPOLYTE FAUCHE. / ADDITIONAL NOTES. / H. H. WILSON. / THE SUPPLIANT DOVE.; lines 59299-59388 confidence: medium

  Urvasi’s union with Pururavas depends on her not seeing him unclothed; Gandharvas steal lambs, send lightning, and cause her to see him naked, after which she vanishes.

  The union continues only if Urvasi never sees Pururavas unclothed; the condition is broken through the Gandharvas’ stratagem.

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• The Rámáyan of Válmíki, translated into English verse Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15266-15431 confidence: medium

  A bounteous saint gives Kaikeyi's father a boon revealing the speech of creatures in wood, flood, and field; the king hears a gorgeous bird and laughs.

  The embedded tale centers on a boon of understanding creature speech and a warning that explaining the reason for the king's laughter would immediately cause his death.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5373-5516 confidence: low

  “Brahman knew (its) Self only, saying, ‘I am Brahman.’ From it all this sprang”; Vamadeva is also cited as singing, “I was Manu ... I was the sun.”

  The Devas cannot prevent the knower of Brahman, yet it is said not to be pleasant to them that men should know this.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 7279-7433 confidence: medium

  When Gargi asks in what the worlds of Brahman are woven, Yajnavalkya tells her not to ask too much lest her head fall off, and says she is asking too much about a deity; Gargi holds her peace.

  Yajnavalkya tells Gargi not to ask too much about a deity and warns that her head may fall off.

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• The Upanishads, Part II (Sacred Books of the East, Vol. 15) THE TAITTIRIYAKA-UPANISHAD. / XXX UPANISHADS. / INTRODUCTION. XXXI / THE 5VETA5VATARA-UPANISHAD.; lines 1171-1256 confidence: medium

  At the end of the last Adhyaya, 5vetaj-vatara told it to the best among hermits; it should be kept secret and not taught except to a son or regular pupil.

  The passage says the Upanishad should be kept secret and not taught except to a son or regular pupil.

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• Thirty Minor Upanishads III. MANTRA-UPANISHADS : / IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD; lines 380-475 confidence: medium

  Certain Upanishadic statements make light of pilgrimages, rituals, ceremonial impurities, and mantras; these shock strict orthodox observers, for whom the Upanishads are said not to be intended.

  The passage warns that those without practice or prior conditions may desecrate Vedanta or misuse Maya to justify wrong conduct.

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• Thirty Minor Upanishads III. MANTRA-UPANISHADS : / IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD; lines 477-561 confidence: high

  Upanishads treating Kundalini and similar subjects are described as occult, not meant for all, and reserved for the select few fit for private initiation.

  Kundalini teachings are called occult and not meant for all; indiscriminate disclosure is said to be dangerous; final truths are imparted by the Guru alone to a worthy disciple.

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• Thirty Minor Upanishads III. MANTRA-UPANISHADS : / IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD; lines 563-577 confidence: medium

  Just before Kali Yuga began, Krshna-Dwaipayana Veda-Vyasa incarnated, withdrew Vedic material not fit for the Yuga and its short-lived people, and with disciples divided the remaining portions into four.

  Krshna-Dwaipayana Veda-Vyasa is said to withdraw Vedic portions that were not fit for the current Yuga and its short-lived people.

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• Thirty Minor Upanishads PHYANABINDU-UPANISHAP 205 / DHTANABINPU-UPANISHAD 211 / HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA; lines 9293-9345 confidence: medium

  Sanatkumara tells Gautama to hear the tattva expounded by Parvati after inquiring into dharmas and ascertaining Siva's opinion; the Hamsa treatise gives bliss and salvation, is a treasure to the yogin, is very mystic, and should not be revealed publicly.

  The Hamsa treatise is called very mystic and is said not to be revealed to the public.

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• Thirty Minor Upanishads TBJOBINPU-UPANISHAD 89 / CHAPTER V / PSJOBINDU-UPANISHAD 95 / CHAPTER VI; lines 4897-4983 confidence: high

  The great science of Sankara should not be explained to ordinary, atheist, faithless, ill-behaved, or evil-minded persons; after due examination it should be given to high-souled ones purified by devotion to gurus, taught for a year and a half, and the Tejobindu-Upanishad should be studied with delight; by once studying it one becomes one with Brahman.

  The science is not to be explained to disqualified persons; it is to be given only after examination to high-souled recipients purified by devotion to their gurus and taught over a specified period.

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slavic

• Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2699-2821 confidence: medium

  The demons say they worked to entice a foolish man below; desire to learn sorcery led him to become a scoundrel, commit crimes, forfeit his soul, and leave property they now claim.

  The demons say a foolish man was tempted by desire to learn sorcery, became criminal, and forfeited his soul.

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• Fairy Tales of the Slav Peasants and Herdsmen THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD / THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD; lines 1607-1734 confidence: high

  The king orders George to cook the fish carefully and warns him that if he tastes it he will be killed.

  The king forbids George to taste the fish under threat of death, but George tastes it and gains the very knowledge the king tried to reserve.

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• Fairy Tales of the Slav Peasants and Herdsmen THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD / THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD; lines 1867-1988 confidence: medium

  The old king prepares for the wedding but announces George's execution for taking the secret of animal language; after the sentence, the princess asks for and receives George's body.

  The old king says George robbed him of the secret of animal language and punishes him; later no one can obtain more Water of Life because no one understands animal language.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 10083-10185 confidence: high

  The bride makes Yarmil promise not to tell anyone what creature she was enchanted into or how many skins she had, especially not his mother, whom she calls a witch who hates him and will try to learn it.

  The bride forbids Yarmil to tell what creature she had been or the number of skins, especially to his witch mother.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 10187-10307 confidence: high

  The queen flatters Yarmil, asks about the bride's origin, claims the bride is a witch, names beasts while watching Yarmil's face, discovers 'toad,' and then learns how many skins the bride had lived in.

  The queen extracts information that Yarmil had resisted revealing, and the bride later says he told what she forbade and must therefore depart.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE.; lines 6876-6995 confidence: high

  The serpent gives Ivan keys to all chambers but forbids him to enter one chamber fastened by gold and silver locks, then flies away to wander the world.

  The serpent forbids Ivan to enter a chamber secured by gold and silver locks; Ivan opens it while the serpent is away.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE.; lines 6997-7113 confidence: high

  Ivan sets fire to steppe grass; a human-speaking blue-winged eagle carries him above the third range of clouds, but Yelena looks in her mirror, which reveals the world and every secret, and calls him down.

  Yelena uses a mirror in which the whole world and every secret are visible, enabling her to locate Ivan above the clouds and under the sea.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS.; lines 4719-4839 confidence: medium

  The Tsarevna asks how Ivan builds such marvels; after resisting, Ivan tells her he has a ring with twelve screws and explains how it must be handled.

  The Tsarevna pressures Ivan to reveal how he performs marvels, learns of the ring, conspires with a servant, and takes it.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13333-13433 confidence: high

  The speaking steed warns the king's son to cut the three reeds in one blow, says a second blow will cost his head, and forbids opening the reeds before water because the maiden and attendants would die.

  The steed warns the king's son not to open the reeds before water; later curiosity makes him split the smallest reed, releasing an attendant who says she will die without water.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13435-13540 confidence: medium

  The two unsplit reeds wail as if mourning a brother; the king's son grieves, rides on, and then is driven by curiosity about whether another maiden is in the second reed.

  The king's son is repeatedly driven by curiosity to split reeds before reaching water, and the maidens who emerge die when he cannot provide water.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA.; lines 6434-6559 confidence: high

  Marya Morevna decides to make war, leaves Ivan in charge of the household, and forbids him to look in one closet.

  Marya Morevna tells Ivan not to look in a closet; he opens it and discovers Koshchéi Without-Death chained inside.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS.; lines 10517-10631 confidence: high

  An old sorceress greets them, says beds are prepared in the next chamber, and warns that no man may look at the unlocked caskets on pain of great punishment.

  The sorceress forbids looking into the caskets; nine men disobey, see the contents, and die suddenly.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5432-5581 confidence: medium

  At night they pitch a tent; Bulat sleeps and tells Ivan to watch, but Ivan falls asleep. Koshchéi Without-Death carries Vassilissa away, and Bulat says they must search for her.

  Bulat and Ivan search for Koshchéi's domain, reunite with Vassilissa, and arrange for her to ask Koshchéi where his death is.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5714-5772 confidence: medium

  Bulat asks to speak three speeches; while telling of the first night and twelve doves, then the second and third nights, he becomes stone first to the knees, then to the girdle, then entirely.

  Bulat asks to speak three speeches and becomes progressively stone while telling what happened on the first, second, and third nights.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 14464-14570 confidence: medium

  The troubled Lead Friend enters the white chamber, tries to wake the apparently lifeless princess, and asks her to wake, promising to do what pleases her if she stops the gilding.

  The princess bargains to stop the gilding if the Lead Friend reveals where his strength lies; he refuses and says he would rather lose his life.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 6139-6270 confidence: medium

  The frog tells Fedot to sit on her back, swells to enormous size, jumps across the flaming river, returns to small size, and instructs him to enter the mountain cave, hide, observe, and imitate.

  Fedot is told to hide in the cave, observe the old men, and then act as they did; he repeats the command to Shmat-Razum after they leave.

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• Myths and Folk-tales of the Russians, Western Slavs, and Magyars YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA.; lines 7802-7937 confidence: medium

  The merchant stays and feasts in the golden kingdom; at parting, the eagle tells him not to open the casket until he is home.

  At parting, the eagle tells the merchant not to open the casket until he is home.

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• Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15703-15807 confidence: medium

  Satan explains that the Gossip's Bedstead is for devils and their relations, is all on fire, runs on wheels, and turns round; the peasant becomes afraid and flees.

  Satan hesitates and tells the peasant not to tell anyone before explaining the fiery wheeled Gossip's Bedstead used for devils and their kin; the knowledge frightens the peasant into flight.

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• Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3816-3964 confidence: high

  Marya Morevna goes warring, entrusts household affairs to Ivan, and tells him not to look into a certain closet.

  Marya Morevna forbids Ivan to look into a closet; he opens it and discovers Koshchei chained inside.

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• Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3966-4134 confidence: medium

  Prince Ivan reaches Marya Morevna; she embraces him, weeps, and says he disobeyed her by looking into the closet and freeing Koshchei the Deathless. Ivan urges her to flee with him.

  Marya Morevna says Prince Ivan disobeyed her by looking into the closet and letting out Koshchei the Deathless.

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• Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4289-4350 confidence: high

  Marya Morevna is described as a heroine who slaughtered armies before marriage; variants include a heroine fighting the hero; the forbidden closet and gratitude of Bird, Bee, and Lioness are said to recur in Skazkas.

  The commentary names the Bluebeard-like forbidden closet as recurrent; variants locate a snake or Koshchei in the forbidden chamber, and release or discovery leads to further action.

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• Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4352-4457 confidence: high

  The note identifies the forbidden chamber with Bluebeard's chamber of dead wives, contrasts male curiosity in Russian and Oriental stories with female curiosity in Western Europe, and cites Grimm and other parallels.

  The passage repeatedly describes a room, chamber, terrace, or picture that a protagonist is warned not to enter or touch, followed by discovery or punishment after the prohibition is broken.

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• Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4719-4826 confidence: medium

  Koshchei falsely locates his death in a besom and a fence, then says it is in an egg inside a duck inside a log floating on the sea; Prince Ivan breaks the egg and Koshchei dies.

  Koshchei first pretends his death is in a besom or a fence before confessing that it lies in an egg inside a duck inside a sea-borne log.

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• Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5298-5434 confidence: high

  The Eagle’s mother and eldest sister receive the King respectfully; the Eagle gives the King a ship and red and green coffers, warning him not to open them until home and assigning each to a particular court.

  The Eagle explicitly forbids opening the coffers until home, but the King opens the red coffer early because he wants to know its contents.

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• Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6442-6588 confidence: high

  Vasilissa asks about the white, red, and black riders, and Baba Yaga identifies them as her bright Day, red Sun, and dark Night, all trusty servants.

  Baba Yaga says not every question brings good, approves that Vasilissa asked only about outdoor sights, and warns that over-inquisitive people are eaten.

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• Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 11438-11571 confidence: high

  In 'The Headless Princess,' the king's daughter is an enchantress; a priest's ten-year-old son looks through a palace window and sees her remove, wash, comb, plait, and replace her head, then tells people at home.

  The boy sees the princess remove and replace her head through a palace window, identifies her as a witch, tells others, and is later threatened by her for peeping and telling what he saw.

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• Sixty Folk-Tales from Exclusively Slavonic Sources CROATIAN STORIES 265 / ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT.; lines 467-567 confidence: medium

  The painted damsels begin to move, look down, and smile without speaking; the prince notices one window covered by a white curtain.

  The prince draws aside a curtain over one window and later is told he has done ill by uncovering what was curtained, placing himself in danger.

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• Sixty Folk-Tales from Exclusively Slavonic Sources III.--GOLDENHAIR. / IV.--INTELLIGENCE AND LUCK. / V.--THE JEZINKAS. / VI.--THE WOOD-LADY.; lines 1705-1773 confidence: medium

  The maiden asks for Betty's basket, says she will make up for Betty's unfinished work, returns it, and says to look at it at home, not now.

  Betty is told not to look until home, looks early, discards some leaves, and only the leaves she kept become gold while the discarded ones remain ordinary.

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• Sixty Folk-Tales from Exclusively Slavonic Sources LIII.--THE DAUGHTER OF THE KING OF THE VILAS. / LIV.--THE WONDER-WORKING LOCK. / LV.--THE SHE-WOLF. / LVI.--MILUTIN.; lines 9061-9092 confidence: medium

  A man has a boy and a girl and requires them to tell their dreams every morning; the girl tells hers, while the boy does not.

  Both father and count demand dream disclosure; the boy refuses, and each authority responds punitively.

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• Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9547-9629 confidence: medium

  The three brothers return; the traveller answers their questions and, because he studied at the black school, gives their surname and the name of their lost brother, so they accept him as their brother.

  The traveller's course of study at the black school lets him know the thieves' written names and their lost brother, enabling his deception.

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• Sixty Folk-Tales from Exclusively Slavonic Sources LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON. / LIX.--THE WHITE SNAKE. / LX.--THE VILA.; lines 9770-9822 confidence: high

  “I am a Vila. But you must never utter my name; if you speak my name Vila, I must quit you at once.”

  The bride identifies herself as a Vila and makes the marriage conditional on the husband never uttering her name; when he does, she vanishes.

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• Sixty Folk-Tales from Exclusively Slavonic Sources V.--THE JEZINKAS. / VI.--THE WOOD-LADY. / VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH.; lines 1956-2049 confidence: medium

  Death carries the baby to church for christening, then invites the father away from the inn to her abode and leads him through great vaults into the dark under-world.

  Death conducts the father through vaults into the under-world and shows tapers that determine the duration of each person's life; the father then secretly manipulates his own taper.

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• Sixty Folk-Tales from Exclusively Slavonic Sources WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.' / III.--GOLDENHAIR.; lines 1133-1218 confidence: high

  A clever king understands animals; a little old woman brings him a snake in a basket and says eating it will grant understanding of any animal. The king orders George to cook it and forbids him to taste it on pain of death.

  The snake is said to grant understanding of animals when eaten, and George gains this knowledge by tasting it despite the king's prohibition.

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• Sixty Folk-Tales from Exclusively Slavonic Sources XI.--THE SUN-HORSE. / XII.--THE GOLDEN SPINSTER. / XIII.--ARE YOU ANGRY? / XIV.--RIGHT ALWAYS REMAINS RIGHT.; lines 3304-3353 confidence: medium

  At the tavern where he had lost his sight, the huntsman tells the stranger what he heard under the gallows, how he discovered water, how he regained his sight, and says this proves that right remains right.

  The huntsman benefits from things heard under the gallows, while the later arrivals fear someone overheard them and kill the stranger when they find him listening.

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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 3497-3586 confidence: medium

  Passing his gossip's tavern, the cobbler is persuaded to enter; he entrusts the lamb to her and warns her not to say its command before drinking brandy.

  The cobbler tells the old gossip not to speak the command words, allowing her to infer and test the secret by herself.

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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 cobbler visits the old woman, who hopes to profit, and gives her the cudgel while asking her not to say the activating words.

  The cobbler explicitly asks the old woman not to say the activating words, and her saying them triggers punishment.

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• Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7076-7165 confidence: medium

  The old woman says the dragon captured her; the prince instructs her to ask where the dragon’s strength is and to kiss the named place as if from love.

  At the prince’s instruction, the old woman coaxes the dragon and kisses the places it names until it reveals the true location of its strength.

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• Sixty Folk-Tales from Exclusively Slavonic Sources XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR.; lines 6990-7070 confidence: high

  The emperor splits the hair and finds writing about remarkable things since the beginning of the world; the man becomes rich, and the dream child is identified as an angel sent by Lord God to aid him and reveal previously unrevealed secrets.

  When the emperor splits the hair, writing inside it records remarkable things from olden time since the beginning of the world; the tale says secrets are revealed that had not been revealed before.

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• Sixty Folk-Tales from Exclusively Slavonic Sources XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS.; lines 6116-6205 confidence: medium

  The empress departs, gives the prince keys to twelve cellars, warns him about the twelfth, and the prince eventually opens it and finds an iron-hooped cask.

  The empress warns the prince about the twelfth cellar; he opens it and releases the dragon from the cask.

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• Sixty Folk-Tales from Exclusively Slavonic Sources XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS.; lines 6322-6399 confidence: high

  When the shepherd asks for the animal-language tongue, the emperor says it is not a proper gift and warns that if the shepherd tells anyone about it, he will die immediately.

  The emperor warns that if the shepherd tells anyone about the animal-language gift, he will die immediately.

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• Sixty Folk-Tales from Exclusively Slavonic Sources XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS.; lines 6401-6481 confidence: high

  On the ride home the master's horse speaks to the wife's mare; the mare's reply makes the master laugh. His wife demands the reason, and he says telling her would cause his immediate death.

  The husband says that if he tells his wife why he smiled, he will die immediately, and he has a grave dug before the expected disclosure.

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australian aboriginal

• Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 2497-2591 confidence: high

  The Wirreenun tell the men they will hold a borah but women must not know; men secretly clear a large circle, build an earthen dam, clear a pathway into thick bush, and bank the pathway on both sides.

  Women must not know about the borah, may not use the same word as boys and men for the borah spirit, and borah mysteries are said to be sacred from women's ears, eyes, and tongues.

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• Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 871-934 confidence: medium

  Bootoolgah and Goonur agree to keep fire secret from all tribes, cook in a Bingahwingul scrub, and hide firesticks in openmouthed seeds and in a comebee.

  After discovering fire-making, Bootoolgah and Goonur agree to keep it secret from all tribes, hide firesticks, and provide a disputed explanation for cooked fish.

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• Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies CONTENTS / PREFACE / INTRODUCTION / ANDREW LANG.; lines 936-1022 confidence: medium

  Bootoolgah and Goonur repeatedly disappear after catching fish; the tribe appoints Boolooral and Quarrian to follow them and discover what they do.

  Bootoolgah and Goonur conceal their practice; appointed watchers secretly observe the fire-making process from a tree and report it.

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• More Australian Legendary Tales THE YOUAYAH MAYAMAH, OR STONE FROGS / A LEGEND OF THE FLOWERS / THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL; lines 360-412 confidence: medium

  Earlier legends are said to be told to children, while some in the present series touch sacred subjects taboo to the young.

  Some present legends are described as touching sacred subjects taboo to young people.

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• The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VI / OUR WITCH WOMAN / CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD; lines 2783-2897 confidence: high

  The passage says men keep the inner mysteries of the Boorah initiation ceremonies from women and compares this to Masons keeping secrets.

  The passage states that men keep the inner mysteries of the Boorah initiation ceremonies from women.

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• The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD / CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES; lines 2916-3034 confidence: medium

  A whizzing, whirling boom is heard in the scrub; women young enough to bear children stop their ears because hearing the Gurraymi/Gayandi, the Boorah spirit's voice, is said to make them mad and kill them.

  Women of childbearing age and unready children must not hear the Gurraymi/Gayandi sound, while boys old enough for initiation may hear it as a signal.

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• The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VII / BIRTH--BETROTHAL--AN ABORIGINAL GIRL FROM INFANCY TO WOMANHOOD / CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES; lines 3145-3217 confidence: medium

  Byamee's wives hear strange voices in the Coolabah tree; he sends them away, removes and hides the wooden pieces, which become the medium for Gayandi's voice and are hidden from all but wirreenuns.

  The wooden pieces become the medium for Gayandi's voice and are kept hidden from all except wirreenuns; Byamee sends the women away before retrieving them.

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• The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES / CHAPTER IX / THE BOORAH AND OTHER MEETINGS; lines 3220-3339 confidence: high

  At the sacred fire, each Munthdeegun throws in a weapon, places his charge in a prepared scooped place in the inner ring, and warns him on pain of death not to look up; whirring announces Gayandi's nearness.

  The boys are warned not to look up on pain of death, and two boys who look and laugh are pronounced dead and killed in the narrated episode.

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• The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES / CHAPTER IX / THE BOORAH AND OTHER MEETINGS; lines 3341-3460 confidence: high

  Munthdeegun wake the boys by chanting and dancing; each boy rises under a new name; an old wirreenun gives a small white gubberah to be hidden from women and the uninitiated; loss would weaken his life spirit and turn the Boorah spirit's strength against him.

  The gubberah must be concealed from the uninitiated and women; the boys hear ceremonies from which they are not yet admitted because initiation has degrees.

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• The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES / CHAPTER IX / THE BOORAH AND OTHER MEETINGS; lines 3462-3574 confidence: medium

  At his second Boorah a young man may see the sacred fire ceremony, weapons thrown in, walking on burning coals, and earthen figures of Byamee, Birrahgnooloo, and Baillahburrah or Dillalee; he is told Byamee initiated the Boorah and that only initiates can go to his sky-camp.

  At the second Boorah a young man is allowed to see sacred fire rites, earthen figures, tree carvings, and to hear legends, Byamee's song, and prayer; access is tied to having passed through rites.

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• The Euahlayi Tribe: A Study of Aboriginal Life in Australia CHAPTER VIII / THE TRAINING OF A BOY UP TO BOORAH PRELIMINARIES / CHAPTER IX / THE BOORAH AND OTHER MEETINGS; lines 3576-3684 confidence: medium

  Old men chant Byamee's song after the prayer; only fully initiated people may sing it, the meaning is said to be lost, and the song is known wherever Byamee travelled.

  Byamee's song is restricted to the fully initiated, message-stick meanings are taught only after later Boorahs, and the Gayandi/bull-roarer mystery is revealed after the fifth Boorah.

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• The Native Tribes of Central Australia CHAPTER V / V THE CHURIXGA OF THE ARUXTA TRIBE 135 / V THE CHURIXGA OF THE ARUXTA TRIBE 137 / V THE CHURIXGA OF THE ARUNTA TRIBE 139; lines 7409-7495 confidence: medium

  The passage states that each tribal member has an Aritna churinga, or secret name; it may be newly given or inherited from Alcheringa tradition, is uttered only when Churinga are examined, is known only to fully initiated men of the person's local totem group, and is believed to expose the person to magical harm if known by a stranger.

  The secret name is restricted to fully initiated men of the same group, is whispered only with precautions, and is believed to give a stranger power to harm the named person by magic.

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• The Native Tribes of Central Australia CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213 / FIG. 41.-; lines 11623-11731 confidence: high

  An Okilia brings bull-roarers, presses them on the wound, and tells the novice that these, not Twanyirika, made the sound; they are sacred Churinga and must never be shown or even mentioned to women.

  After the operation, an Okilia tells the novice that the bull-roarers, not the spirit, made the sound, and that these sacred Churinga must not be shown or mentioned to women.

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• The Native Tribes of Central Australia CLOTHING, WEAPONS, IMPLEMENTS, ETC. 617 / CLOTHING, WEAPONS, IMPLEMENTS. ETC. / ARUNTA TRIBE. / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC.; lines 25822-25883 confidence: medium

  Sacred ceremonies characteristically employ birds' down called midattha and are called quabara undattha; women and uninitiated youths are generally not allowed to see them except rarely and indistinctly from a distance.

  The passage states that quabara undattha are sacred performances using birds' down and that women and uninitiated youths are generally not allowed to see them.

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• The Native Tribes of Central Australia I5S-2 / IJ2-8 / GLOSSARY OF NATIVE TERMS USED / GLOSSARY OF NATIVE TERMS USED 647; lines 28155-28283 confidence: high

  “A term implying something sacred or secret”; most frequently used for sacred stones or sticks of the Arunta tribe, “equivalents of the bull-roarers of other tribes.”

  Churinga are sacred or secret; Ekirinja means forbidden or tabu; sacred objects in the storehouse may not be seen by women and children.

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• The Native Tribes of Central Australia IMAXDA. / ONE FORM OF NURTUNIA. / IX INITIATION CEREMONIES / IX INITIATION CEREMONIES 369; lines 15931-16024 confidence: high

  Women do not actually see the Churinga; when men approach women, they fall flat to hide the sacred object, then rise, turn rapidly, and are surrounded by other men.

  Churinga are kept from women's actual sight, and severe punishment is said to follow even accidental seeing by a woman under other circumstances.

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• The Native Tribes of Central Australia INTICHIUMA CEREMONIES / CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213; lines 10517-10656 confidence: medium

  The passage says boys formerly accompanied women searching for plant food and small animals, but now begin to accompany men looking for larger game and to anticipate full initiation and tribal secrets still hidden from them.

  The boys are said to look forward to full initiation and admission to tribal secrets that are still hidden from them.

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• The Native Tribes of Central Australia INTICHIUMA CEREMONIES / CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213; lines 10659-10762 confidence: high

  The Uwilia tell the boy he is now Wurtja rather than Ulpmerka; he must obey, never reveal what he sees to any woman or boy, and if he reveals secrets he and his nearest relations will die.

  The novice is forbidden to reveal what he sees, forbidden to look at men's proceedings except when authorized, and threatened with death or removal by Twanyirika if he violates these rules.

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• The Native Tribes of Central Australia INTICHIUMA CEREMONIES / CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213; lines 10887-10988 confidence: medium

  The article worn by the kangaroo is a Waninga, described as sacred, not to be mentioned before women and children, belonging to the kangaroo totem, and representing a kangaroo.

  The Waninga is described as sacred, as representing the kangaroo totem, and as something that must not be mentioned in the hearing of women and children.

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• The Native Tribes of Central Australia INTICHIUMA CEREMONIES / CHAPTER VII / INITIATION CEREMONIES / CH. VII INITIATION CEREMONIES 213; lines 11277-11382 confidence: medium

  A double Waninga represents an old man kangaroo and his son; performers carry and bend it toward the Wurtja, the Iknntera man fixes it upright, and the boy embraces it; the showing is glossed as the child seeing and knowing.

  The showing of the Waninga is glossed as the child seeing and knowing, and the Wurtja is explicitly cautioned not to reveal anything to women and children.

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• The Native Tribes of Central Australia IV THE TOTEMS / THE TOTEMS / IV THE TOTE.MS 137 / CHAPTER V; lines 7109-7217 confidence: medium

  Each local totem centre has an Ertnatulunga, a sacred storehouse usually formed as a small cave or crevice in an unfrequented spot among hills and ranges.

  The Ertnatulunga is concealed and contains sacred Churinga; women are forbidden to inspect its mysteries at risk of death and avoid its locality.

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• The Native Tribes of Central Australia IXTICHIUMA OF THE OUATCHA OR WATER TOTEM / VI IXTICHIUMA CEREMONIES 191 / VI INTICHIU.MA CEREMONIES 193 / IXTICHIUMA CEREMONIES; lines 9605-9683 confidence: high

  A later tradition says women were not allowed near Undiara where the sacred Churinga were stored; a thirsty woman entered the water-hole to drink and saw the sacred pool and ceremonial stone.

  Women were prohibited from approaching Undiara; a thirsty woman entered, saw the sacred pool and ceremonial stone, and was punished after being detected.

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• The Native Tribes of Central Australia X TRADITIONS AS TO ALCHERIXGA AN'CESTORS 393 / TRADITIONS AS TO ALCHERLXGA ANCESTORS 395 / X TRADITIONS AS TO ALCHERINGA ANCESTORS 397 / TRADITIONS AS TO ALCHERINGA ANCESTORS 399; lines 16998-17081 confidence: low

  The party comes to the Mirra or camp of the Ullakupera and finds a Yarumpa or honey-ant woman of the Panunga class with a Nurtiinja she does not want strangers to see; she uses abusive language to drive them away, annoying the old Ullakupera man, who kills her.

  The honey-ant woman has a Nurtiinja that she does not wish strangers to see and tries to drive them away.

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• The Native Tribes of Central Australia XII PECULIAR XATIX'E CUSTOMS 473 / CH. XII PECULIAR NATIVE CUSTOMS 475 / CHAPTER XIII / CH. XIII THE CUSTOM OF KURDAITCHA 477; lines 20375-20491 confidence: medium

  The passage says no woman or child may see the shoes; they are kept wrapped in skin or placed in the sacred storehouse with the Churinga.

  Women and children may not see the shoes, which are stored wrapped or in the sacred storehouse with the Churinga.

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• The Native Tribes of Central Australia XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC 633 / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 635 / APPENDIX A / THE NAMES OF THE NATIVES; lines 26426-26503 confidence: medium

  The secret name is called the Churinga name, is given to men and women, and is known only to fully initiated men; an Alice Springs witchetty grub group example says it is uttered only during solemn ceremonies when Churinga are examined.

  Secret Churinga names are known only to fully initiated men and are not uttered except in solemn ceremonies; women are stated never to know their secret names.

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• The Native Tribes of Central Australia XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 625 / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 627 / XIX CLOTHING, WEAPONS, IMPLEMENTS, ETC. 629 / CLOTHING, WEAPONS, IMPLEMENTS, ETC. 631; lines 26149-26270 confidence: medium

  Churinga Ilkinia are sacred rock drawings near the Ertnatnhaiga or sacred storehouse; women and children are not allowed to see them and avoid the locality.

  The drawings are described as peculiarly sacred and not permitted to be seen by women and children, who avoid their locality.

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• The Northern Tribes of Central Australia CH. XVI BEINGS ENDOWED WITH SUPERIOR POWERS 491 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 493 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 495 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 497; lines 24272-24363 confidence: high

  Twanyirika is described as an important Arunta spirit whose voice women and children hear in the bull-roarer; Churinga are traced only to Alcheringa ancestors, and Twanyirika is said to live in wild inaccessible regions and appear at a boy’s initiation.

  The bull-roarer or sacred stick sound is presented to women and children as the voice of a spirit, while the objects or names are restricted.

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• The Northern Tribes of Central Australia CH. XVI BEINGS ENDOWED WITH SUPERIOR POWERS 491 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 493 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 495 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 497; lines 24272-24363 confidence: high

  The elder brother presents Churinga as Twanyirika, says they help healing, and commands the youth to guard them, hide them from female kin, obey, and avoid forbidden food.

  The youth receives Churinga or a sacred stick and is warned not to allow women or children to see the objects, under threat of death to himself and female relatives.

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• The Northern Tribes of Central Australia CHAPTER V / TOTEMS / CHAPTER VI / SACRED CEREMONIES CONNECTED WITH THE TOTEMS; lines 12223-12303 confidence: medium

  Ceremonies are divided into a group open to women or children and a group only initiated men may see or join.

  One class of ceremonies is restricted to initiated men, and an Arunta boy learns their meaning only after initiation procedures.

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• The Northern Tribes of Central Australia CHAPTER XI / INITIATION CEREMONIES / CHAP. XI / FIG, III. TYING FUR-STRING ROUND THE ARM OF A NOVICE.; lines 19193-19288 confidence: medium

  At midnight a Tjuanaku man wakes the boy to watch his first sacred ceremony: men dance with leafy ankle bunches and totemic body designs while women remain away, hearing but not seeing.

  The boy first sees a sacred ceremony and sacred stick, while women are excluded and boys or women are forbidden to see the small sacred stick under threat of death.

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• The Northern Tribes of Central Australia CHAPTER XI / INITIATION CEREMONIES / CHAP. XI / FIG, III. TYING FUR-STRING ROUND THE ARM OF A NOVICE.; lines 19434-19513 confidence: medium

  The boy was told that what he had seen and was about to see was “kurta-kurta (tabooed)” and must not be spoken of to women or children.

  The boy is explicitly told that what he has seen and will see is tabooed and must not be spoken of to women or children.

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• The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 17917-18017 confidence: high

  Old men show the Larakia youths the bull-roarer Biddi-hiduba, forbid women and younger brothers to see it, have youths hide it, later break and bury it, while women call its sound Eruba and believe it is a sky spirit’s voice carrying youths away and returning them initiated.

  The bull-roarer is shown only when the old men are satisfied, then women and younger brothers are forbidden to see it, and each youth hides it.

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• The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 18136-18268 confidence: medium

  The boy is told to remain covered and not look unless instructed; if he reveals secrets, Twanyirika will carry him away. His mother gives him a fire-stick, which he must not lose or let go out.

  The boy is warned not to reveal secrets, with Twanyirika named as the spirit who will carry him away if he does.

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• The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 18633-18751 confidence: medium

  At daybreak the boy is taken far into the bush away from women and children; a Tjapeltjeri man covers his head, restricts his seeing, threatens him not to tell women or children, and men give further secrecy instructions.

  The boy is prevented from seeing until allowed, threatened not to tell women or children, told not to speak of what he has seen, and kept out of sight of women and children.

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• The Northern Tribes of Central Australia EATING THE TOTEMIC ANIMAL OR PLANT / CHAPTER XI / INITIATION CEREMONIES / CHAP. XI; lines 18753-18837 confidence: medium

  The boy is in the bush under a Thungalla man; visiting men and his old Tjupila father prepare to show him murtu-murtu, sing his hair, sound the bull-roarer, make a fire, show the sacred stick and its marks, and warn him not to lose it or let boys or women see it.

  The boy is shown the sacred murtu-murtu and warned to carry it, not lose it, and not allow any boy or woman to see it on pain of death.

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• The Northern Tribes of Central Australia NAMES AND NAMING / CHAP. XX / NAMES AND NAMING / NAMES AND NAMING; lines 27059-27144 confidence: high

  A restricted name is mentioned only to older men of the same totemic group, in a low whisper; a young man may be sent away, and no one outside the group is allowed to know it.

  Sacred names are restricted to specified male or totemic groups, outsiders are excluded, and Arunta belief associates a stranger's knowledge of sacred names with possible harm.

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• The Northern Tribes of Central Australia NORTP / FIG. 293. / FIG. 294. / FIG. 295.; lines 32459-32586 confidence: medium

  A Kaitish stone Churinga of the Kulpu or honey bag totem and a wooden Gnanji Churinga are described; the authors could not ascertain their design meanings and note etiquette against revealing meanings associated with another person.

  The passage says meanings associated with another person are not to be revealed, and people may feign ignorance even when acquainted with them.

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• The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 493 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 495 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 497 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 499; lines 24366-24448 confidence: high

  The initiated youth is told not to eat forbidden foods, to obey his elder brother, to swing the bull-roarer or Atnatu will spear him, not to let women or children see it on pain of death for himself and female kin, and not to interfere with other men's lubras.

  The initiated youth is warned not to allow women or children to see the bull-roarer or sacred stick, with death stated as the penalty.

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• The Northern Tribes of Central Australia XVI BEINGS ENDOWED WITH SUPERIOR POWERS 497 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 499 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 501 / XVI BEINGS ENDOWED WITH SUPERIOR POWERS 503; lines 24534-24594 confidence: high

  The third injunction concerns not interfering with women allotted to others or from prohibited marital groups; the fourth forbids revealing secret totemic matters to women and children.

  The novice must not reveal secret matters connected with the totems to women and children.

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gnostic

• Fragments of a Faith Forgotten ALEXANDRIA. 105 / ALEXANDRIA. 107 / ALEXANDRIA. 109 / ALEXANDRIA. 113; lines 9505-9582 confidence: medium

  The “many” played with “psychic and spiritual forces” let loose from the Mysteries and “went mad for a time.”

  The many are described as playing with psychic and spiritual forces let loose from the Mysteries and going mad for a time.

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• Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 3153-3287 confidence: medium

  The Knowledge entry lists knowledge falsely so called, motions of knowledge, knowledge of supermundane things, and tree of knowledge.

  The Knowledge entry includes knowledge falsely so called, supermundane knowledge, and tree of knowledge.

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• Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX.; lines 3153-3287 confidence: medium

  The Knowledge entry lists knowledge falsely so called, motions of knowledge, knowledge of supermundane things, and tree of knowledge.

  The passage indexes both tree of knowledge and tree of life under Knowledge and Life entries.

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• Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 461 / THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465; lines 23360-23403 confidence: low

  The Master takes a third of the Tyrants' power so that they cannot prevail in evil doings or work their former will when invoked by men through magic practices brought down by transgressing Angels.

  Magic practices used for evil are said to have been brought down from above by transgressing Angels.

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• Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. 423 / FROM THE ACTS OF THOMAS. 425 / FROM THE ACTS OF JOHN. / FROM THE ACTS OF JOHN. 429; lines 21960-22042 confidence: medium

  Jesus leads three disciples up into a mountain; John approaches while Jesus prays and sees him without garments, not as a man, with snow-white feet lighting the ground and a head reaching heaven.

  John approaches softly to look at Jesus on the mountain and later watches from under his garment at Gennesaret while pretending to sleep.

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• Fragments of a Faith Forgotten FROM THE ACTS OF THOMAS. 425 / FROM THE ACTS OF JOHN. / FROM THE ACTS OF JOHN. 429 / FROM THE ACTS OF JOHN. 431; lines 22045-22152 confidence: medium

  Only certain incidents are said to be suitable for the uninitiated; others are too sacred or too incredible to reveal to outer circles.

  The passage says incidents and mighty works are not to be revealed to outer circles and may not be uttered or heard.

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• Fragments of a Faith Forgotten GREECE. 39 / GREECE. 41 / GREECE. 43 / GREECE.; lines 6710-6784 confidence: medium

  Alongside public cults and popular traditions, secret Mystery-traditions are described as concealed, revered, and guarded by an oath whose violation is punishable by death.

  Mystery-traditions are said to be guarded with secrecy, protected by an oath, and punishable by death if violated.

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• Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12063-12166 confidence: medium

  “A knowledge of the mystery led many to asceticism”; “curious prying” led to abuse, while illumination, seership, and spiritual knowledge rewarded the pure.

  Curious prying into the mystery is said to lead to abuse, and the prying of the unfit is associated with sexual excess, depravity, and grave errors.

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• Fragments of a Faith Forgotten MONOIMUS. 223 / THE SO-CALLED CAINITES. / THE SO-CALLED CAINITES. ' 225 / THE SO-CALLED CAINITES. 227; lines 13817-13893 confidence: medium

  The Cainite circle regards Judas as advanced in Gnosis, able to distinguish the true God from the God of generation, and teaching separation from the world and the inferior power that made heaven, world, and flesh.

  Judas is advanced in Gnosis, distinguishes the true God from the God of generation, and the historical tradition concerns the divulging of the Mysteries through open preaching.

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• Fragments of a Faith Forgotten OF THE BOOK OF -THE GREAT LOGOS / ACCORDING TO THE MYSTERY. / BOOK OF THE GREAT LOGOS. 519 / BOOK OF THE GREAT LOGOS. 521; lines 25899-25938 confidence: high

  The mysteries must be guarded with utmost secrecy and not revealed to the unworthy, to relatives, or in exchange for meat, drink, women, gold, silver, or anything worldly.

  The mysteries must be guarded with utmost secrecy and revealed only to those deemed worthy, not to relatives, the unworthy, or for worldly exchange.

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• Fragments of a Faith Forgotten PROLEGOMENA. 23 / PEOLEGOMENA. 25 / PROLEGOMENA. 27 / PRELIMINARY CONSIDERATIONS.; lines 6072-6137 confidence: medium

  The familiar story of Christian origins is said to have been drunk in with mothers' milk, interwoven with earliest recollections, and stamped on infant consciousness.

  Questioning is described as repressed, the seeker must struggle against custom, and some relevant works are regarded as dangerous and disturbing.

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• Fragments of a Faith Forgotten PROLEGOMENA. 9 / FRAGMENTS OF A FAITH FORGOTTEN. / PROLEGOMENA. 11 / PROLEGOMENA. 13; lines 5424-5498 confidence: low

  Later writers call them heretics, pestilent folk, and enemies of the True Faith established by decrees and councils.

  Heretical writings and groups are described as stigmatized by ecclesiastical authority, while biblical interpretation is said to have been degraded by obscurantism.

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• Fragments of a Faith Forgotten SATURNINUS. / SATURNINUS. 179 / AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS.; lines 12320-12446 confidence: high

  Sophia sends the serpent, identified with mind, into Ialdabaoth's Paradise; Adam and Eve listen to its wise counsels, are freed from the Creative Power's dominion, and transgress the imposed ignorance of any higher power.

  Sophia sends the serpent/mind into Paradise; Adam and Eve heed its wise counsels and transgress the ordinance of ignorance about higher powers.

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• Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 599 / SOME FORGOTTEN SAYINGS. 601 / CONCLUSION, / AFTERWORD.; lines 29399-29470 confidence: medium

  The author says a forgotten side of earliest Christianity was withdrawn, asks if the veil may again be lifted, and says old forms need not return, while the old power waits to clothe itself in new forms if people turn to the one who wields it.

  The author asks whether a veil may again be lifted over a forgotten side of earliest Christianity, implying disclosure or recovery of concealed or neglected religious knowledge.

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• Fragments of a Faith Forgotten THE ESSENES. 133 / FRAGMENTS OF A FAITH FORGOTTEN. / THE ESSENES. 135 / THE TENDENCIES OF GNOSTICISM.; lines 10386-10497 confidence: medium

  The author says the Gnosis was pre-Christian; Christ illumined its tradition and opened to all what had been kept secret, especially intermediate grades of the Mysteries.

  The passage repeatedly describes secret Mysteries and inner teachings kept from the general public and imparted only to the worthy or true Gnostic.

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• Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 261 / THE BASILIDIAN GNOSIS. 263 / THE BASILIDIAN GNOSIS. 265 / THE BASILIDIAN GNOSIS. 269; lines 15482-15556 confidence: medium

  The passage cites a formerly unknown mystery revealed by revelation and words described as unspeakable and unlawful for man to utter.

  The passage cites a mystery revealed only by revelation, words not lawful to utter, and later a state in which lower souls have no knowledge of superior realms.

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• Fragments of a Faith Forgotten THE BASILIDIAN GNOSIS. 263 / THE BASILIDIAN GNOSIS. 265 / THE BASILIDIAN GNOSIS. 269 / THE BASILIDIAN GNOSIS. 271; lines 15559-15636 confidence: medium

  Desire to overleap or transgress natural limits ends in destruction; things are indestructible if they remain in their proper condition.

  The passage links destruction to overleaping natural limits and says Great Ignorance prevents rulers from knowing or desiring what is above or contrary to nature.

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• Fragments of a Faith Forgotten THE NAASSENI. 205 / THE PERAT.E. 207 / THE PERAT.E. 209 / THE PER AT.E. 211; lines 13212-13277 confidence: medium

  Hippolytus adds that the school's main secrets depend on knowledge of these correspondences, but he says it would be impious to disclose more; the passage notes his books on the Mysteries.

  Hippolytus is reported as saying the main secrets depend on the correspondences while refusing to say more because it would be impious; the passage also notes missing books on the Mysteries.

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• Fragments of a Faith Forgotten THE PISTIS SOPHIA. 491 / THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495; lines 24719-24806 confidence: medium

  The Master allows other mysteries to be given, 'but not the mystery of the resurrection of the dead and the healing of disease.'

  Other mysteries may be transmitted, but this resurrection-and-healing mystery must be retained by the disciples so that wonder-deeds validate their preaching.

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• Pistis Sophia LITERALLY TRANSLATED FROM THE COPTIC BY GEORGE HORNER / LONDON / NEW YORK AND TORONTO: THE MACMILLAN CO. / PREFACE; lines 89-171 confidence: medium

  The leaders of the Gnostics “did not teach openly but in secret and by a method of initiation and allegory,” copied from the Pagan Mysteries.

  The passage presents Gnostic meaning as hidden through secrecy, allegory, and double sense from those outside the initiated audience.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1042-1106 confidence: high

  Parallel passages in the manuscript and Bruce Papyrus concerning three sacraments or baptisms are said to differ because the London book omits the Oxford manuscript’s seals or diagrams, passwords, and names, apparently to avoid magical use.

  The passage repeatedly emphasizes secrecy: ritual seals, diagrams, passwords, and names are omitted to avoid magical use, and Book of the Dead chapters warn that outsiders or common people must not know or see the material.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1042-1106 confidence: medium

  Parallel passages in the manuscript and Bruce Papyrus concerning three sacraments or baptisms are said to differ because the London book omits the Oxford manuscript’s seals or diagrams, passwords, and names, apparently to avoid magical use.

  The passage connects three sacraments or baptisms with seals or diagrams, passwords, and names, and treats those items as potentially usable in magic if exposed.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1042-1106 confidence: high

  Parallel passages in the manuscript and Bruce Papyrus concerning three sacraments or baptisms are said to differ because the London book omits the Oxford manuscript’s seals or diagrams, passwords, and names, apparently to avoid magical use.

  The author interprets omissions in the London book and secrecy injunctions in Egyptian funerary recensions as precautions against unauthorized or magical use.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1190-1269 confidence: high

  Magic and astrology are said to be condemned as unlawful knowledge brought to humans by sinning angels.

  Magic and astrology are described as unlawful knowledge brought to humans by sinning angels.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1338-1402 confidence: high

  The disciples are told to hide the mystery and give it only to commandment-observers; the wording is said to almost repeat the Book of the Dead.

  The mystery is to be hidden and given only to those who observe Jesus' commandments.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1338-1402 confidence: high

  Those who know and utter the Great Name are said to make demons flee, dissolve houses of torment, and subjugate high material powers.

  Those who know the Great Name can utter it to put demons to flight, dissolve houses of torment, and subjugate material powers.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4191-4262 confidence: medium

  Pistis Sophia says the Light is her only deliverer, that opponents accused her concerning the mystery of the Light in the Height, compelled her to speak what she did not know, made her power lightless, and left her sitting in darkness and lamentation.

  Hostile figures ask or compel Pistis Sophia to reveal the mystery of the Light in the Height, which she says she does not know.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4264-4349 confidence: medium

  Her repentance is accepted; the First Mystery hears her and sends Jesus, who helps her, brings her up from Chaos because she repented and believed the Light, notes her deception by the Self-willed God through a resembling power of light, and comes secretly unknown to all powers except the First Mystery.

  Pistis Sophia is said to have been deceived by the Self-willed God through a power of light because of its likeness to the Light she believed.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 563-649 confidence: medium

  Below the thirteenth Aeon, Jesus finds Pistis Sophia, who left her spouse and work to pursue a light below her; the light was a snare sent into Chaos, and material Powers deprived her of her own light so she could not return.

  Pistis Sophia leaves her spouse and work to pursue a light she thinks will raise her to the Treasure-house, but it is a snare and leads to her loss of light and inability to return.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7337-7419 confidence: medium

  The speaker says he is the Treasury of all, then describes words, mysteries, and Places; the one who brings mysteries outward or finds mystery words in the second and third Spaces is called happy, a God, a Saviour, and uncontainable.

  The finder of the words of the mysteries is called happy, a God, a Saviour, uncontainable, first in truth, and equal with the First One.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 7915-7999 confidence: medium

  The mystery of raising the dead and curing sicknesses is identified as of the Rulers and is not to be taught until faith is established; the disciples may use it among those who do not receive them so that people believe.

  The Saviour names the mystery of raising the dead and curing sicknesses, says not to give or teach it until faith is established, and describes its use in unbelieving places.

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• Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 809-872 confidence: medium

  Mary Magdalene and other disciples, especially John, question which sinners should receive mysteries and their effects; a mystery can raise the dead, heal the sick, and do wonders, but belongs to the Archons or wicked Rulers of the Stars and is restricted to establishing faith.

  A mystery or secret is said to raise the dead, heal the sick, and perform wonders, but Jesus says it belongs to wicked Rulers of the Stars and should be used only for establishing faith.

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egyptian

• Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1642-1734 confidence: medium

  The editor describes a lost first act in which circumstances led Setna of the XIXth Dynasty to search for the magic book.

  Setna seeks a coveted magic book despite Ahura’s deterrent narrative, wins it through magical contest, and later suffers loss of power and subjection.

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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: high

  Thoth discovers Na-nefer-ka-ptah’s seizure of the book only after some days, complains to Ra, and the remarks describe Ra as a required authority while gods act through a power or angel; the passage contrasts this with Anpu and Bata.

  The passage refers to Na-nefer-ka-ptah’s seizure of Thoth’s book and Setna’s later struggle to obtain the magic roll, whose spells extend perception to animal speech and the unseen.

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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 1921-1992 confidence: medium

  The fifth act describes Na-nefer-ka-ptah's victory, his requirement that Setna reunite the family in his Memphis tomb, Setna's praises, the tomb becoming bright again after the magic roll was taken away, and restitution with compensation.

  The tomb becomes bright again after Setna restores what he took away, described as a magic roll, and he must also provide compensation.

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• Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1266-1364 confidence: high

  Setna Kha-em-uast, son of King User-maat-ra and learned in ancient writings, hears of the magic book of Thoth buried in the cemetery of Memphis and searches for it with his brother An-he-hor-eru, entering Na-nefer-ka-ptah's tomb.

  The book grants extraordinary cosmic and linguistic knowledge, is refused to Setna, is associated with Ahura's warning of trouble, and is hidden in guarded nested containers.

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• Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1366-1458 confidence: high

  After reading pages from the book, Na-nefer-ka-ptah enchants heaven, earth, abyss, mountains, and sea, understands birds, fish, and beasts, sees the sun, gods, moon, stars, and fish of the deep, and commands the workmen to return.

  The book is identified by Thoth as his book and revelation; reading it grants cosmic vision and knowledge of birds, fish, and beasts, and its taking brings divine punishment.

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• Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1460-1552 confidence: high

  The royal boat reaches Memphis; the king, priests, and officials mourn; Na-nefer-ka-ptah is found in the inner cabin with the book by him; the king orders the book hidden and arranges Na-nefer-ka-ptah's burial.

  Ahura says their sorrow and loss of earthly life came because of the book; the book is hidden by royal order, demanded by Setna, taken despite warnings, and read after the king advises its return.

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• Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1554-1639 confidence: medium

  Setna embraces his living children; the king says he had warned Setna and commands him to take the book back to Na-nefer-ka-ptah with a forked stick and a fire-pan.

  The king says Setna must take the book back to the place from which he took it and to Na-nefer-ka-ptah.

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• Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER IV. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS.; lines 2566-2654 confidence: high

  Ra is introduced as self-created creator and king with many unknowable names; Isis has words of power and meditates on gaining knowledge of the holy god's Name.

  Isis seeks Ra's holy Name; Ra says his name was hidden in his body at birth so that words of power could not dominate him; Isis says the one able to pronounce his name lives.

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• Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER IV. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS.; lines 2566-2654 confidence: medium

  Ra is introduced as self-created creator and king with many unknowable names; Isis has words of power and meditates on gaining knowledge of the holy god's Name.

  Isis seeks Ra's Name, creates the serpent that afflicts him, then asks him to tell the name needed for life.

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• Legends of the Gods: The Egyptian Texts, edited with Translations CHAPTER IV. / THE LEGEND OF THE DESTRUCTION OF MANKIND / CHAPTER V. / THE LEGEND OF RA AND ISIS.; lines 2655-2726 confidence: medium

  The poison is not driven out and Ra does not improve; Isis says his name has not been mentioned and asks him to declare it so the poison will come forth and he will live.

  Ra has not spoken his name; Isis requires it for the poison to come forth, Ra’s name passes into her, and the text says she has knowledge of Ra in his own name.

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• Legends of the Gods: The Egyptian Texts, edited with Translations INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS.; lines 704-779 confidence: high

  Isis determines that mastery of heaven and earth requires knowledge of Ra's secret name; Ra guards it because his existence is bound up in it, and revealing it would put him at another being's mercy.

  Isis seeks Ra's secret name because knowing it would give her power, while Ra guards it because revealing it would place him at another being's mercy.

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• Legends of the Gods: The Egyptian Texts, edited with Translations INTRODUCTION / THE LEGEND OF THE GOD NEB-ER-TCHER, AND THE HISTORY OF CREATION. / THE LEGEND OF THE DESTRUCTION OF MANKIND. / THE LEGEND OF RA AND ISIS.; lines 782-843 confidence: medium

  Ra cries out in agony, loses speech for a time, describes the bite to the gods, and says even his words of power and secret name hidden in his body did not prevent the deadly serpent bite and fiery pain.

  Ra's secret name is hidden in his body or heart; Isis obtains it through guile and pressure while Ra suffers, and her spell becomes irresistible after she knows it.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I A I I I I / T III / Q D (3 / OAAAAAA; lines 17718-18065 confidence: medium

  Isis says to Ra: "Thy name is not enumerated among the things which thou hast said to me; tell thou it to me."

  The passage centers on Isis requiring Ra's unspoken name, with the stated result that the poison will come out and life will be restored when the name is uttered.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER XI / THE LEGEND OF RA AND ISIS / HIEROGLYPHIC TEXT WITH TRANSLITERATION AND / TRANSLATION; lines 16408-17201 confidence: high

  Isis is in the form of a woman skilled in words; she chooses the gods over humans and meditates that she might be like Ra, mistress of earth and a goddess, by knowing the holy god's name.

  Isis seeks to become like Ra by knowing the holy name, and Ra says his name is hidden in his body so that an enchanter cannot gain power over him.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I CHAPTER XI / THE LEGEND OF RA AND ISIS / HIEROGLYPHIC TEXT WITH TRANSLITERATION AND / TRANSLATION; lines 16408-17201 confidence: medium

  Isis is in the form of a woman skilled in words; she chooses the gods over humans and meditates that she might be like Ra, mistress of earth and a goddess, by knowing the holy god's name.

  Isis is skilled in words, desires Ra's name, and engineers the serpent incident that wounds him, setting up the hidden-name problem.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I KHEPERA 355 / THE FATHER OF THE GODS 357 / RA IS POISONED 361 / ISIS THE ENCHANTRESS 363; lines 16110-16193 confidence: high

  Isis tells Ra that what he has said is not his name and asks him to tell it so the poison will depart; the poison burns like fire, and Ra consents that Isis shall search into him and that his name shall pass into her.

  Isis says Ra has not revealed his name, Ra consents to let the name pass into her, and she heals him after the name has been taken.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I Q D (3 / OAAAAAA / Q AAAAAA / AAAAAA I; lines 18068-18288 confidence: medium

  Opening formula: an oath by the life of the god says the god will give his two eyes; the text says the great god was removed from his name; Isis is introduced as great in words of power.

  The passage emphasizes Isis's words of power and says she knew Ra by his own name in the same formulaic context as the removal of the poison.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I RA-TEM OF HELIOPOLIS 351 / SHRINES OF TEM 353 / KHEPERA 355 / THE FATHER OF THE GODS 357; lines 15951-16024 confidence: medium

  The title describes the deity as king of men and gods, assigns him a life period, and says his names are manifold and unknown even to the gods.

  Ra's names are described as manifold and unknown even to the gods, and Isis considers using the sacred name of God to become mistress of the earth and equal in power to Ra.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SHRINES OF TEM 353 / KHEPERA 355 / THE FATHER OF THE GODS 357 / RA IS POISONED 361; lines 16027-16107 confidence: high

  Ra summons gods from his body, asks them to inform Khepera of his calamity, says he has many names and forms, and says his name is hidden within him so magical words cannot dominate him.

  Ra says his name is hidden within him to prevent magical domination, and Isis asks him to tell it because deliverance by the name will bring life.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I SHRINES OF TEM 353 / KHEPERA 355 / THE FATHER OF THE GODS 357 / RA IS POISONED 361; lines 16027-16107 confidence: medium

  Ra is aged; his spittle falls to earth; Isis kneads it with earth, forms a sacred serpent in dart form, and lays it in Ra's path.

  Isis first makes and places the serpent that poisons Ra, then appears as a magical healer and asks him to reveal his name.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I UATCHET 443 / BAST 445 / BAST 447 / FESTIVALS OF BAST 449; lines 22101-22242 confidence: medium

  Plutarch is cited as rendering a Pallas inscription: 'I am everything which hath been, and which is, and which shall be,' and saying no one had uncovered her veil; he is also cited as saying Egyptians called Isis Athene, meaning 'I have come from myself.'

  Plutarch’s cited Pallas inscription says no one has uncovered or revealed the goddess’s veil, and Budge relates this to Net traditions while noting no exact hieroglyphic original is known.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II ISIS 207 / ISIS 209 / ISIS 211 / SHRINES OF ISIS 213; lines 12100-12191 confidence: medium

  “she made a venomous reptile out of dust mixed with the spittle of the god,” and by “words of power” made it bite Ra as he passed.

  Isis seeks Ra’s greatest and most secret name, uses a magically made venomous reptile to endanger him, and obtains the hidden name when he is near death.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II NESI-KHENSU 15 / FORMS OF AMEN-RA / FORMS OF AMEN-RA 19 / NAMES OF AMEN 21; lines 1486-1569 confidence: medium

  The passage lists names of Amen and includes the invocation: “O Amen, O Amen, O God, O God, O Amen, I adore thy name, grant thou to me that I may understand thee.”

  The passage gives multiple names of Amen and says the knowledge of the text was to be kept from Sukati in the Tuat.

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• The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SHRINES OF ISIS 213 / ISIS-SEPT / WORSHIP OF ISIS 217 / ISIS IN TITHOREA 219; lines 12394-12479 confidence: high

  A profane man without the right to enter the shrine enters out of curiosity when the pyre burns, sees the place full of spectres, returns to Tithorea, reports the sight, and dies.

  Two stories describe unauthorized or illicit entry into Isis shrines, revelation of hidden sights, reporting of the vision, and immediate death.

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• The Literature of the Ancient Egyptians CHAPTER VII / LEGENDS OF THE GODS / THE DESTRUCTION OF MANKIND / THE LEGEND OF RA AND ISIS; lines 2744-2836 confidence: high

  Isis has the form of a woman, knows words of power, desires divine companionship, and considers whether knowing Ra's name would make her as great as Ra in heaven and earth.

  The passage says Ra's name is hidden in his body to prevent mastery by spells, and Isis seeks and gains that name.

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• The Literature of the Ancient Egyptians EGYPTIAN POETICAL COMPOSITIONS / CHAPTER XV / MISCELLANEOUS LITERATURE / INDEX; lines 9660-9842 confidence: low

  Ra is indexed with many references and subentries for titles, the Legend of Ra and Isis, three sons of Ra, and the Will of Ra.

  The index includes 'Ra and Isis, Legend of,' along with titles of Ra and the Will of Ra.

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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 11589-11664 confidence: medium

  Xisuthros and his wife are translated to paradise beyond the grave; Adapa and Anu are cited for the idea that divine-secret knowledge entails immortality.

  The passage says Xisuthros learned the secret counsels of the gods and, like the mortal in the Adapa comparison, received immortality and residence beyond death.

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• The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 9242-9326 confidence: high

  Merodach is accompanied by four divine dogs; Ea is attended by sacred bulls that guard the approach to the field and house of Eden, like bull-bodied, human-headed gate guardians.

  Sacred bulls and cherubim are described as guarding approaches and forbidding access to the tree of life or knowledge, a sacred palm beside Ea’s pathway.

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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 5781-5877 confidence: high

  Isis asks Ra to tell his name; Ra answers by listing cosmic creations and identities, including Khepera in the morning, Ra at noon, and Tum at evening, and says the gods do not know his name.

  Isis insists that Ra’s true name must be pronounced for the poison to depart; Ra’s first self-description fails, and the extracted name enables Isis’s command over the poison. The author explicitly comments on the power conferred by knowledge of the name.

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native american northwest coast

• Chinook Texts Chinook Texts / BOAS J / BOAS J / HOW CULTEE'S GRANDFATHER ACQUIRED A GUARDIAN SPIRIT.; lines 2771-2850 confidence: medium

  The woman says the trapper will excel and be a great hunter because he has caught even her; he calls her his supernatural helper and says he will show her to the Indians; when his relatives see her, they all die and he dies too.

  The first hunter says he will show the supernatural helper to the Indians; after his relatives see her, they all die and he dies also. The later woman says the first man was not told not to show her.

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• Chinook Texts Chinook Texts; lines 226-315 confidence: medium

  She falls sick and gives birth to two boys; when they are older she tells them not to go upriver and to go only downriver.

  The mother forbids the sons to go upriver; they go there, find bones, and later discover their injured father in a basket.

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• Chinook Texts Chinook Texts; lines 391-472 confidence: medium

  The Thunderer goes whaling with a dipnet; the young man is told nobody looks at him while whaling, but he looks. Whales enter and escape the net, and thunder, lightning, hail, and storm occur.

  The young man is told that nobody ever looks at the Thunderer whaling, but he insists on seeing; after he looks, whales escape and storm phenomena occur.

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• Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 16088-16182 confidence: medium

  Yayaxuyega stops answering, says she may have angered the Salmon and souls of the dead by talking, thinks they may come to take her home, cries, and says she has harmed herself by divulging the ways of the Salmon people.

  Yayaxuyega fears she has angered the Salmon and dead by talking and says she harmed herself by divulging the ways of the Salmon people.

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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: high

  The uncle asks why he is there, tells him to be watchful, says the black man watches foolish people, and warns that a certain powerful name must not be mentioned below.

  The uncle says the name is feared, must not be mentioned below, and is too great to mention, even instructing that a child should be stopped from saying it.

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• Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 525-665 confidence: high

  Dancing visitors land and dance in a house; the rock-part speaker commands the actor to break off a young hemlock branch, shove it into the corner where they dance, and not look in.

  The actor is explicitly told not to look into the dancing house, but he does look, and eggs adhere to his face and the hemlock branch.

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• Haida Texts and Myths: Skidegate Dialect SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER / THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE LAND OTTERS; lines 12202-12287 confidence: high

  When the canoe is finished, the man steams and spreads it with help from brothers-in-law; the sister makes the child dance, the child begins to have a tail, and she instructs them not to look back or let the child speak about the country.

  The sister forbids looking back and forbids the child to speak about the country; when the child speaks of the town, the travelers are returned to it.

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• Haida Texts and Myths: Skidegate Dialect STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF / STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASS RIVER; lines 15473-15575 confidence: medium

  The hero hides the skin in a tree fork, wears it to catch spring salmon, brings the fish to camp, and the father-in-law calls people; the slave accompanies him and sees how he uses the skin.

  The hero keeps the loon skin hidden and uses it successfully; after the wife and slave learn of or use it, the wife drowns and the slave disappears forever.

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• Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11777-11884 confidence: medium

  A host feeds the travelers. At night he ties fine cedar bark to a stick, has them breathe on it, and puts it into a plugged hole in a perforated cedar piece near a rill. Sawałī′xa watches, substitutes his own cedar bark, and the host becomes sick, dies, and is identified as Greatest Wizard.

  Greatest Wizard secretly handles visitors' breath through cedar bark and a plugged cedar container; Sawałī′xa observes the hidden act and reverses it by substitution, leading to the wizard's death.

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• Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11886-11992 confidence: medium

  At the head of the Stikine River the brothers tell their menstruating sister not to look while they swim; she looks, all except the eldest become rocks, the eldest sings, and they settle there.

  The brothers instruct their sister not to look as they swim across the Stikine River; when she looks, all except the eldest become rocks.

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• Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6590-6678 confidence: medium

  At Qîng·'s house the boy chews gum and does not eat. Two black-skinned youths named Squl, Porpoise, eat ravenously and explain constant hunger; after warning of bad luck, they instruct him to bathe, scratch his skin, and eat the scrapings twice.

  The Porpoise youths warn the boy that knowing their method will bring bad luck; after insisting and following the instruction, he becomes unable to get enough food and is expelled.

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• The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 105 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107 / THE GLACIER. / I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS.; lines 7037-7109 confidence: high

  The family legend is told publicly only in outline; details are secret and transmitted to initiates. The legend is property of the chief, who transfers rights to a successor, generally his son.

  Secret details of the sisau’k: legend are transmitted only to initiates, and the ki’siut includes initiation according to clan traditions.

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• The Mythology of the Bella Coola Indians I12 BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 117 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 123 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 125; lines 7575-7660 confidence: low

  Boas infers that Bella Coola social organization developed under Coast tribe influence; clan traditions were acquired through intermarriage and invention, and endogamy developed to guard traditions from spreading through the whole tribe.

  The passage says families try to prevent other families from knowing their clan traditions, and that this secrecy produces contradictory traditions.

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• The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 329 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 331 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 333 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 335; lines 19614-19687 confidence: low

  A colossal man-shaped grave figure near Boston Bar has a back opening and serves as a receptacle for the dead awaiting burial; bird and quadruped figures may stand at graves; grave figures are made in solitary places and should not be seen unfinished.

  Grave figures are made in solitary places, and if seen before completion the artists are said not to be able to finish them properly.

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• Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10524-10545 confidence: medium

  The bird flies off with him and repeatedly warns him not to look up while he keeps his face concealed.

  The bird tells the human not to look up and repeats the warning during flight.

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• Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 11244-11344 confidence: high

  Mountain Dweller invites the sisters into his house, shows abundance of drying meat, feeds them, and warns them not to peep at the bad woman behind a large skin curtain.

  Mountain Dweller forbids peeping at the hidden woman; the elder sister looks, the woman screams, and both sisters die.

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• Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 12584-12687 confidence: low

  A jealous relative who loved the woman before her death secretly listens, hears her plan to appear permanently as before, lifts the curtain, and the household hears rattling bones; the husband dies and both ghosts return to Ghost Land.

  A jealous listener secretly hears the woman’s plan to appear as before, lifts the curtain, and immediately a rattling of bones is heard, the husband dies, and both ghosts depart.

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• Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1826-1923 confidence: medium

  Before dawn the land-otter-man takes his father by canoe, tells him not to watch, dives down the line, places large halibut on the hooks, and fills the canoe.

  The land-otter-man tells his father to cover himself with a blanket and not watch; the father nevertheless observes through a hole while the son dives and places halibut on the hooks.

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• Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9396-9478 confidence: high

  The passage states that before these events people did not know anything about witchcraft and that the ancients said they learned it from this bird.

  The passage states that before these events people did not know witchcraft and that they learned it from the bird.

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• Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4595-4692 confidence: high

  Kᴀkaˊ’s friends search for two years while fasting; land otters take him to an island, where an old land-otter-woman and her husband instruct him to sit on the first beach log, cover his head, and not look around, while land-otter-people sing a current-to-shore prayer.

  Kᴀkaˊ is told to cover his head and not look around because the land-otters think that if he sees all their ways and habits they will die.

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• Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 4694-4785 confidence: medium

  Raven observes regulations among rivers he created, telling people not to call sea creatures by their true names there, but to use substitutes such as calling a seal a rabbit to avoid misfortune among rapids.

  Raven commands people not to mention sea creatures by their proper names among rivers and rapids, substituting other names to avoid misfortune.

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• Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6379-6468 confidence: medium

  The husband tells the woman he has another wife on the other side of the house, calls her bad, and warns the woman not to look at her while she is eating.

  The woman is warned not to look at the clam wife while it eats; she looks secretly and suffers a lethal consequence.

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• Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6657-6750 confidence: medium

  A man drinks salt water, fasts, makes medicine, dreams about the two young men, and tells them what he knows.

  A man fasts, drinks salt water, makes medicine, dreams about the two wizards, and confronts them with what he knows.

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• Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS; lines 22507-22670 confidence: low

  Song about Qakēˊqǃᵘtê, with note to story 104: he comes to the beach, finds his friends destroyed, sees something near Łᴀqǃᴀˊsg̣î point, and says not to let him watch the little stones lest he be bewitched.

  Qakēˊqǃᵘtê’s song includes the warning not to let him watch the little stones lest he be bewitched.

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• Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12544-12637 confidence: high

  Tsauda warns the people to be careful of the living copper of that river, says nobody but his son-in-law and descendants should go there, and says he will teach how to kill live copper and make costly coppers.

  Tsauda gives high commands about live copper only to the authorized pair, warns not to tell relatives, friends, or tribe, and says unauthorized persons may die or others may gain the wealth.

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• Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4825-4924 confidence: high

  The hunter wants to marry the younger sister; she says he may if he destroys the wooden wife and keeps her elder sister’s shame secret; he asks her not to tell what he has done to the wooden figure, and they marry.

  Both marriage sequences include explicit secrecy conditions: the hunter and younger sister exchange promises not to tell, and the lake-trail girl warns the prince to let nobody know lest he die.

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• Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4926-5030 confidence: medium

  The prince has gone out secretly at night for more than two years, and his friend pretends to sleep so he can follow him along the trail behind the chief's house.

  The friend secretly observes the prince's lake encounter, imitates the action, removes the lake child, and the prince says he has done a great wrong.

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• Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5139-5262 confidence: medium

  Mouse Woman says the husband is Spider and warns: "Don't eat their food, lest you die! ... if you eat theirs, you will become a spider."

  Mouse Woman warns the human wife not to eat the food of Spider's people, saying that eating it will make her become a spider while eating her own food will keep her human.

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melanesian

• The History of Melanesian Society, Volume 1 D I / E I / CHAPTER IV / BANKS ISLANDS; lines 4992-5073 confidence: medium

  On the announced initiation day, uninitiated people including women and children leave; men given pigs take three yards of money to the salagoro they represent and return for the ceremony.

  The uninitiated leave or avoid the district, someone secretly approaches the candidate, and a note says something secret is made known while proceedings are tied up from all except the initiated.

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• The History of Melanesian Society, Volume 1 D I / E I / CHAPTER IV / BANKS ISLANDS; lines 5075-5163 confidence: medium

  Money is placed on the candidate’s arm, neck, shoulder bag, and left hand; he and the members process around the stakes five times, and he hangs two fathoms of money on the projecting stick without knowing what it is.

  The candidate does not know the object on which he places money, and the final action reveals the great secret of the linge tamate or cry of the Tamate.

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• The History of Melanesian Society, Volume 2 CHAPTER XXIII / THE LINGUISTIC COMPARISON / CHAPTER XXIV / SECRET SOCIETIES; lines 10060-10160 confidence: medium

  Intermarriage reduces the aboriginal/immigrant divide; aboriginal men seek admission to secret rites, with gamal membership proposed as a preliminary to Tamate societies and rites in the bush.

  The passage emphasizes secret and mysterious rites, reluctance to grant admission, fear that initiates might reveal the nature of the rites, and the need for an introducer to vouch for fidelity.

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• The History of Melanesian Society, Volume 2 CHAPTER XXIII / THE LINGUISTIC COMPARISON / CHAPTER XXIV / SECRET SOCIETIES; lines 9950-10058 confidence: medium

  The inquiry begins with secrecy and proposes to explain Sukwe and Tamate as arising from interaction between an aboriginal population and people from outside; the population is described as affected by external influence.

  The passage repeatedly links the origin of secret societies to rites performed privately and protected from outside knowledge.

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• The History of Melanesian Society, Volume 2 CHAPTER XXX / TOTEMISM / CHAPTER XXXI / DECORATIVE ART; lines 17904-18000 confidence: high

  A diamond representing Tamate Viov is said to occur in ordinary art and in masks visible to the public; the passage suggests that extreme conventionalization may disguise sacred emblems so uninitiated persons do not recognize the human motive.

  The passage explicitly connects secrecy, mystery, sacred objects, low rank, and the gaze of uninitiated persons with the need to disguise sacred emblems in conventional form.

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• The History of Melanesian Society, Volume 2 CHAPTER XXX / TOTEMISM / CHAPTER XXXI / DECORATIVE ART; lines 17904-18000 confidence: medium

  The author supposes dual people entered the Sukwe slowly and first in lower ranks; they were not allowed complete human-form representations and had to modify them, possibly because kava-people prohibited faithful imitation of sacred emblems.

  The passage states that the kava-people may have prohibited faithful imitation of emblems they treated as especially sacred and peculiarly their own.

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• The History of Melanesian Society, Volume 2 CHAPTER XXXVI / LANGUAGE / CHAPTER XXXVII / THE BISMARCK ARCHIPELAGO; lines 24621-24719 confidence: high

  The passage says the Ingiet are not reported to make a mysterious sound; a conch-shell may warn uninitiated people away, but its source is not treated as secret.

  The passage identifies the special secret of newly initiated Ingiet members as being shown stone images, while the uninitiated are kept away.

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• The Melanesians of British New Guinea FUNERAL AND MOURNING CEREMONIES. / CHAPTER XXIV / MAGIC AND SORCERY. / SORCERY.; lines 16120-16230 confidence: medium

  A cloth parcel held a stone, two small stones in a net-bag, and leaf-wrapped material; these had power to bring children, were appealed to by the barren, and were never to be seen by women.

  Several charm objects are concealed, not to be seen by certain people, or avoided by laymen because sight or contact is feared as dangerous or unlucky.

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• The Melanesians of British New Guinea MAGIC AND SORCERY. / SORCERY. / MAGIC. / KAIVAKUKU.; lines 16656-16761 confidence: high

  Each Gulf village has hereditary harihu; men know they are human, while women and uninitiated youths are taught they are spirits from the bush and fear them; women approaching are killed, children approaching are beaten, harihu come from the bush side after staying in scrub shelters, and initiates in the eravo are instructed about them.

  Only men know the harihu are human; women and uninitiated youths are taught they are spirits from the bush, and novices in the eravo are instructed about the harihu.

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• The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 23326-23467 confidence: medium

  The man asks to learn the spell; on the next day the woman repeats the event but says the last part of the spell softly, so he catches only the first part.

  The wife speaks the final part of the spell softly, the husband hears only part of it, and his attempt to use the incomplete spell causes his fatal fall.

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• The Melanesians of British New Guinea NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN. / II. TUISUHEAIA THE RED EEL.; lines 24119-24259 confidence: medium

  Dabedabe, covered with sores, has one little-boy friend. The boy reports that feast animals cried out when poked, and Dabedabe concludes they are men.

  The helper reports that the supposed animals cried out when poked, and Dabedabe identifies them as men.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 3540-3653 confidence: medium

  Secret societies conceal mysteries from the uninitiated and females; members may wear a dress with mask or hat, make strange cries and sounds, and in some cases show supposed ghost handiwork.

  The mysteries are concealed from outsiders, while the admitted neophyte learns how the sounds and disguises are produced.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 3655-3760 confidence: medium

  Florida scholars on the way to Norfolk Island recognized their matabala in the Mota salagoro. Their admission exposed the mystery, causing a Florida boy and Banks' Islands boys to lose belief in the supernatural or sacred character of comparable institutions.

  The salagoro is restricted to members, and when Florida and Banks' Islands boys learned what comparable mysteries contained, supernatural belief and sacredness were lost.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 3762-3855 confidence: medium

  The author says Banks Islands origins lack clarifying tradition as in Florida, then reports a story: a woman receives an image from a ghost in a tree, hides it, shows it for payment, and men later take it, make a lodge, learn the dress from the ghost-image, found the first tamate association, and exclude women.

  The origin story presents a ghost-given hidden image that teaches men how to make the tamate dress and thereby enables the founding of the first association.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 3762-3855 confidence: medium

  The author says Banks Islands origins lack clarifying tradition as in Florida, then reports a story: a woman receives an image from a ghost in a tree, hides it, shows it for payment, and men later take it, make a lodge, learn the dress from the ghost-image, found the first tamate association, and exclude women.

  In the origin story, the woman first receives and conceals the image, but men later take it, found the lodge, and exclude women thereafter.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 3857-3969 confidence: medium

  A formerly hidden apparatus made of a flat smooth stone and the stalk of a palm fan creates an impressive modulated sound that outsiders believed to be the cry or voice of ghosts.

  A hidden stone-and-palm-fan apparatus produces a sound believed by outsiders to be the cry or voice of ghosts, while knowledge of the device belongs to the mysteries.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 3971-4050 confidence: medium

  Children at Pek in Vanua Lava gather as candidates for admission into the Salagoro; a tall coconut-leaf screen hides the precinct from the uninitiated, and the candidates are boys, including babies in fathers' arms.

  The Salagoro is hidden by a screen, women and uninitiated persons are excluded from lodges, and uninitiated persons are described as having closed or unopened eyes.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 4052-4134 confidence: medium

  Tamate societies become active, make masks and dresses within their lodge, and the solemn linge tamate announces that the mysteries have begun.

  The mysteries begin with warning sound, the country is closed, retreats are unapproachable by the uninitiated, and the Qat entrance prevents looking in.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 4505-4576 confidence: medium

  The mysteries were held at irregular intervals, the initiated formed a permanent body, and a Belaga beach-and-forest precinct was tambu, excluding uninitiated persons and barring women from the beach.

  The beach and forest precinct was tambu, uninitiated persons could not enter, women could not pass along the beach, and the most sacred houses were not entered or approached.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 4578-4675 confidence: high

  Women and boys view the tindalo spectacle and think the images are ghosts; after the show, men return the images to the vunutha and burn them, and the secret is not to be made known to women and boys until later disclosure.

  Women, boys, and uninitiated people are not to know how the images are made, while initiates learn that the supposed ghostly acts are performed by men; revealing secrets is punished by threat of death.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER IV. / PEOPERTY AND INHERITANCE. / CHAPTER V. / SECEET SOCIETIES AND MYSTERIES.; lines 4677-4756 confidence: medium

  The Matambala superstition collapses after Florida youths enter the Banks' Islands salagoro and learn how ghost mysteries work; no celebration occurs for years, young people know how it is done, a Siko sacrificer becomes Christian, sacred precincts are explored, bull-roarers become boys' playthings, and old men weep.

  Young people learn how the practice is done; sacred precincts are explored and bull-roarers become playthings after the collapse of the mysteries.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIX. / STORIES. / I. ANIMAL STORIES. / III. WONDER TALES.; lines 16565-16678 confidence: medium

  Two women gathering firewood find a young owl with white feathers and large eyes; it becomes a man, and they take him into the village as their husband.

  The owl becomes a man and husband, forbids the women to blow the fire, and leaves in bird form after they blow it into a blaze and look at him.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15325-15442 confidence: medium

  The sky people forbid a taboo place; Kamakajaku opens the stone covering a hole in the sky, looks down at Gaji, cries, and says he wants to go down.

  Kamakajaku is told not to go to a taboo place but opens a stone-covered hole in the sky and sees his home.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15445-15575 confidence: medium

  Muesarava's shots kill his enemies, but their shots do not kill him; after he tells them to use bones from a dead man he shot, they do so and kill him.

  Muesarava reveals how to make the deadly bone arrows, and his enemies then kill him with them.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15445-15575 confidence: medium

  Tagaro is said to have made the sea, originally a small walled saltwater pool behind his house with fish in it; he forbids his two children to go there.

  Tagaro forbids his children to go behind the house; they go, open the stone boundary of the saltwater pool, and the water becomes the sea.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15577-15635 confidence: medium

  The story titled “Story of the old Woman, how she made the Sea” is from Lepers' Island; an unnamed old woman lives with two boys in a fenced house and strictly forbids them to enter a rear enclosure where she keeps a via leaf with water in it.

  The old woman strictly forbids the boys to enter the rear enclosure lest they see the via leaf and water, but they decide to go and see the forbidden place.

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• The Melanesians: Studies in Their Anthropology and Folk-Lore SACRED PLACES AND THINGS. / CHAPTEE XII. / MAGIC. / XII. J; lines 9280-9373 confidence: medium

  In Florida, dried black snake liver was believed to be a chief poison ingredient; certain people knew the art and could be hired to poison with maomao made by the mana power of the sorcerer's tindalo ghost and mixed into the target's food.

  Poison-making is described as secret, known only to certain specialists, hired for harm, and dangerous to practitioners or suspects.

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islamicate folklore

• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1552-1647 confidence: medium

  At sunset Sadie tells the porter to go; he asks to stay until morning, and Zobeida permits it only if he promises to ask no questions about anything he may see.

  The porter is warned that he must ask no questions about what he may see, and the door inscription generalizes the warning against meddling in others' affairs.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1552-1647 confidence: high

  Amina says to let him stay; Zobeida adds that if he remains, he must promise to ask no questions about anything he may see, or he may hear what he does not like.

  The porter is warned not to ask questions about what he may see; the Calenders must not remark on what does not concern them; the door inscription warns meddlers that they will hear unpleasant truths.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1552-1647 confidence: medium

  Zobeida allows the porter to stay only if he behaves with utmost politeness and keeps secret the ladies' way of living, which chance has revealed to him.

  Zobeida says the porter must keep secret the ladies' way of living, which chance has revealed to him, and later reinforces silence about what he may see.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1552-1647 confidence: high

  Zobeida consents to admit the Calenders but says they must not remark on what does not concern them and must read the gold inscription: "Whoso meddles in affairs that are no business of his, will hear truths that will not please him."

  The gold-lettered inscription over the door states a rule against meddling and links transgression to hearing displeasing truths.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1649-1738 confidence: high

  Zobeida welcomes the newcomers but asks them to have eyes and no tongues, and to ask no questions about anything strange they see.

  The newcomers are welcomed only after Zobeida requires them not to ask questions about anything strange they may see, and the Caliph's curiosity is later restrained by that request.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1649-1738 confidence: medium

  Zobeida says: “have as many eyes as you like, but no tongues; and ask no questions about anything you see, however strange it may appear to you”; Giafar agrees.

  Zobeida admits the newcomers only after requiring them not to ask questions about any strange sights, and Giafar agrees.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1649-1738 confidence: medium

  Zobeida says: “have as many eyes as you like, but no tongues; and ask no questions about anything you see, however strange it may appear to you”; Giafar agrees.

  The Caliph wants to ask about the identities of the women and the one-eyed Calenders but is silenced by Zobeida’s request.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1740-1858 confidence: high

  The Caliph, Calenders, and porter discuss the mystery; the Caliph wants to compel an explanation, while the vizir reminds him of the hostesses' condition and advises waiting until morning.

  The guests were admitted under a condition, but their curiosity about the dogs and Amina's scars leads them to ask forbidden questions and face punishment.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1740-1858 confidence: medium

  The Caliph and Calenders whisper about the mystery. The Calenders and porter say they know no explanation. The Caliph wants to compel the ladies to explain, while the vizir reminds him of the hostesses' condition and advises waiting until morning.

  The guests enter under a condition, become curious about hidden events, ask for an explanation through the porter, and are threatened with death for the breach.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1860-1970 confidence: medium

  The narrator describes yearly visits to his uncle's court, closeness with his cousin, and the cousin's request for oaths of faithfulness and secrecy about a completed building.

  The cousin requires an oath of secrecy before revealing the hidden arrangement, and the narrator later remains silent about the prince because of that oath.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1860-1970 confidence: high

  The narrator describes annual visits to his uncle’s court, closeness with his cousin, a feast, the cousin’s secret building, and the demand for an oath of faithfulness and secrecy.

  The prince requires an oath of faithfulness and secrecy before revealing his plan, and the narrator later remains silent about the prince’s fate because of that oath.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2193-2294 confidence: medium

  The narrator says he does not fear the genius, intends to break the talisman, and vows to stamp out the whole race.

  The princess warns that touching the talisman will ruin both of them, but the narrator breaks it, triggering the genius’s arrival.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2842-2935 confidence: medium

  At the summit, Agib sleeps under the dome; an old man appears in a dream, tells him to dig up a brass bow and three lead arrows, shoot the statue, bury the horse, board a boat rowed by a metal man, and not speak Allah's name.

  Agib is warned not to take Allah's name into his mouth; when he praises Allah aloud, the boat and metal man sink.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3043-3146 confidence: high

  The ten young men greet the narrator, invite him into the castle, bring him to a hall with ten small blue sofas and a middle sofa, seat him on the carpet, and tell him to ask no questions.

  The narrator is told not to ask questions, insists on knowing the cause of the ritual and blindness, and is warned that he will share the hosts’ destiny and lose an eye.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3043-3146 confidence: high

  The hosts greet the narrator, hear his story, take him into the castle hall with ten blue sofas and a central sofa, and tell him to ask no questions.

  The narrator is told not to ask questions, then warned that the answer is withheld to save him from the hosts' fate; he nevertheless insists on satisfying his curiosity.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3148-3248 confidence: high

  They will leave their keys, but ask him: “The Golden Door, alone, forbear to open,” warning that if it is unlocked they must bid him farewell forever.

  The princesses explicitly forbid the Golden Door and warn of permanent separation; the narrator nevertheless unlocks it and enters the room.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3148-3248 confidence: high

  After thirty-nine days the women weep, call the narrator Prince, reveal that they are princesses, announce their annual forty-day absence, leave keys, and forbid opening the Golden Door on pain of farewell forever.

  The princesses explicitly forbid the Golden Door and warn of permanent separation; the narrator later reasons against his conscience and unlocks it.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3250-3355 confidence: high

  The ten young men, accompanied by the old man, say they too opened the Golden Door while the princesses were absent, lost happiness, suffered punishment, and cannot receive the narrator; they direct him to the Court of Bagdad to meet one who can decide his destiny.

  The young men say they lost their happiness and suffered punishment after opening the Golden Door while the princesses were absent; they say the narrator suffered the same fate.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3250-3355 confidence: high

  The ten young men and the old man enter; the young men say they underwent the same events, lost happiness after opening the Golden Door while the princesses were absent, and share the same punishment as the narrator.

  The ten young men state that they would still enjoy happiness had they not opened the Golden Door while the princesses were absent, and that the narrator suffered the same punishment.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8383-8498 confidence: medium

  "If only a roc's egg," replied he, "were hung up from the middle of this dome, it would be the wonder of the world."

  The request for the roc's egg provokes the genie to reveal that the egg would involve his master and that the wish was planted by a murderous enemy.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8605-8711 confidence: medium

  Before sealing the treasure, the dervish takes a small wooden box of special ointment from a chased golden vase, hides it in his dress, and repeats the fire, perfume, and spell so the rock closes.

  After the treasure has been taken, the dervish privately removes and hides a small box of ointment, which the narrator later suspects is more precious than the rest.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8605-8711 confidence: medium

  The narrator says envy fills him, reasons that the dervish alone has the secret of the treasure, halts his camels, and runs back after him.

  The narrator states that the dervish alone has the secret of the treasure and can obtain as much as he wants.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8713-8823 confidence: high

  The dervish gives the box and says the ointment applied to the left eye reveals treasures hidden in the earth, but touching the right eye with it destroys sight forever.

  The dervish gives explicit rules for the ointment; the narrator violates the warning about the right eye and is blinded.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8713-8823 confidence: medium

  The dervish explains that ointment on the left eye reveals treasures hidden in the earth, while touching the right eye destroys sight forever.

  The ointment reveals hidden treasures through the left eye but carries a specific prohibition for the right eye; the narrator ignores the warning and loses sight.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8934-9035 confidence: medium

  Amina realizes he followed her, becomes violently enraged, takes a vessel of water, puts her hand in it, murmurs unheard words, and sprinkles the water on his face.

  Amina understands the narrator has followed her and says, 'receive the reward of your prying,' before transforming him.

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• The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8934-9035 confidence: high

  The narrator asks whether some dishes may be as sweet as corpse flesh; Amina understands that he followed her to the graveyard and becomes violently enraged.

  After Amina realizes the narrator spied on her, she says he will receive the reward of his prying and transforms him into a dog.

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norse

• Corpus Poeticum Boreale, Volume 1 Corpus Poeticum Boreale, Volume 1 / INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION.; lines 818-898 confidence: low

  The passage links the 1616 loss to John Lerdi, his persecution after siding with Gascon pirates, suspicion of sorcery, and his use of Snorri’s Edda, Laufas Edda, Upsalensis Edda, and Hawk’s-book.

  John is associated with cabalistic learning and popular superstition, suspected of sorcery, and described as losing papers that were taken and burnt during witch persecution.

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• Corpus Poeticum Boreale, Volume 1 Corpus Poeticum Boreale, Volume 1 / INTRODUCTION. / DANISH SCHOLARS. XXV; lines 599-691 confidence: medium

  Biorn ascribes Edda to Semund and Scalda to Gunlaug; Bishop John's Life pictures Semund as "a disciple of the black art and a prodigy of learning."

  The passage reports a legend picturing Semund as a disciple of black art and a prodigy of learning.

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• Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7993-8116 confidence: medium

  Wafthrudni says no being knows what Woden whispered in his son’s ear before the son mounted the pyre; he says he has spoken old lore and the world’s doom in contest with Woden.

  Wafthrudni says no being knows what Woden whispered in his son’s ear before the son mounted the pyre.

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• Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 8118-8228 confidence: low

  The speaker says he sat eight nights between fires with no morsel except from Agnar, who alone of Geirrod’s sons shall rule the Goths.

  The speaker sits between fires, a verse says divine favour comes to the first who touches fire, worlds stand open, and Geirrod rises from the fire just before Woden reveals himself and Geirrod dies.

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• Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419; lines 20472-20552 confidence: high

  The necromancy of the wizard can summon spirits of the dead; Thrond o’ Gate is named, and dripping ghosts of the drowned plus the gory phantom of a murdered hero pass before living witnesses.

  Thrond o’ Gate and wizardly necromancy are said to summon dripping ghosts of the drowned and a gory murdered hero’s phantom before living witnesses; the passage calls such intercourse uncanny.

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• Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 413 / OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419; lines 20472-20552 confidence: high

  The passage says it is worse to conjure fiends into dead bodies or gain wisdom as Woden is taunted with doing by converse with dead malefactors; Grendel’s mother is mentioned with fiends that live under waterfalls.

  Woden is said to be taunted with gaining wisdom by converse with dead malefactors.

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• Corpus Poeticum Boreale, Volume 1 OLDEST NORTHERN POETRY. / SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY.; lines 6805-6950 confidence: medium

  The sixteenth and seventeenth songs concern winning or keeping a lady or maid’s love; the eighteenth is kept secret except from the woman in the speaker’s arms or his sister.

  The eighteenth song is explicitly not to be told to maid or matron, with the statement that one’s own secret is safest, except for an intimate woman or sister.

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• Corpus Poeticum Boreale, Volume 1 SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY. / FRAGMENTS OF A SPELL SONG.; lines 6952-7050 confidence: medium

  The appendage says that heavenly mysteries were made by the High Gods and painted by the Great Counsellor, and that the best course is to hold one's peace.

  The appendage refers to heavenly mysteries made by gods and painted by a counsellor, followed by the advice that one should hold peace.

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• Heimskringla; Or, The Chronicle of the Kings of Norway HALFDAN THE BLACK SAGA. / PRELIMINARY REMARKS. / ENDNOTES: / HARALD HARFAGER'S SAGA.; lines 1537-1643 confidence: medium

  Eirik Blood-axe is expected and intended to be head king over his brothers; Ragnvald Rettilbeine governs Hadaland, learns witchcraft, becomes a warlock, and Harald hates witchcraft.

  Ragnvald learns witchcraft, Harald hates witchcraft and orders it stopped, and Eirik burns Ragnvald with other warlocks.

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• Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 12683-12781 confidence: medium

  The king summons selected bondes; Olver comes before him and denies the charge, saying the gatherings were Yule feasts and drinking feasts around the districts.

  The king suspects the bondes are concealing the truth; Olver denies the sacrifice, and Thoralde later discloses the hidden practice after receiving a promise of protection.

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• Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF SIGURD, INGE, AND EYSTEIN, THE SONS OF HARALD / PRELIMINARY REMARKS. / SAGA OF HAKON HERDEBREID (HAKON THE BROAD-SHOULDERED) (1) / PRELIMINARY REMARKS.; lines 30644-30695 confidence: medium

  Hakon takes the whole country, assigns offices to friends, and meets with his men in Halvard's church for a private conference on governing the country.

  Kristin arranges for a man to be concealed in the church so she can know the private intentions of Hakon and his counsellors.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 confidence: high

  Suttung receives the mead, entrusts it to his daughter Gunlod, orders her to deny any taste to gods or mortals, and she guards the vessels in a hollow mountain; Odin learns the hiding place through Hugin and Munin.

  Suttung orders Gunlod to guard the mead day and night and to allow neither gods nor mortals even a taste; Odin seeks it because of its inspirational power.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR; lines 5896-6019 confidence: medium

  Vidar says nothing, returns to Landvidi, sits on his throne, and ponders eternity, futurity, and infinity; the passage says his silence shows no one knows what awaits in the life to come.

  Vidar ponders eternity, futurity, and infinity, but reveals no secrets; his silence is linked to human ignorance of what awaits in the life to come.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD / CHAPTER XV: VIDAR / CHAPTER XVI: VALI; lines 6022-6149 confidence: medium

  After the third insult, Odin draws a magic rune stick from his breast, points it at Rinda, and utters a spell that makes her rigid and apparently lifeless.

  Odin draws a magic rune stick, points it at Rinda, and utters a spell that makes her rigid and apparently lifeless.

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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 7475-7592 confidence: high

  "He of Balder will / The slayer be, / And Odin's son / Of life bereave."

  Odin compels a reluctant Vala to disclose future events; his knowledge-bearing question reveals his identity, and the decrees of Orlog are said to be impossible to set aside.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS; lines 8803-8940 confidence: medium

  Esbern cannot learn the builder's name despite watching, listening, thinking, and seeking elvish aid; Helva prays beside him, and he hears a troll-wife sing that Father Fine will return with a mortal's eyes and heart.

  Esbern is freed from the compact by learning and speaking the troll's hidden name, Fine.

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• Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10331-10442 confidence: low

  Because Sigurd has the Helmet of Dread and Grimhild has given Gunnar a potion, Sigurd and Gunnar exchange forms; Sigurd in Gunnar's likeness rides Greyfell through the flames to Brunhild's castle, and neither recognizes the other.

  Sigurd fails to recognize Brunhild under Grimhild's spell, then the spell breaks when he sees her at court and past memories return bitterly.

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• The Poetic Edda I. GROUGALDR / GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH; lines 9469-9745 confidence: medium

  The weapon that can send Vithofnir to Hel is Lvatein, made by Lopt with runes by the doors of death; it lies by Sinmora in Lgjarn's chest, fastened with nine locks.

  Lvatein is made with runes by the doors of death and kept in a nine-locked chest, obtainable only through a rare prerequisite gift.

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• The Poetic Edda LAYS OF THE GODS / VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE; lines 684-803 confidence: high

  Othin, chief of the gods, is conscious of impending disaster, eager for knowledge, and calls on a Volva or wise-woman, presumably bidding her rise from the grave.

  Othin seeks knowledge from the Volva, who recounts old tales, secrets, and prophecy; the note adds that she is presumably called from the grave.

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• The Poetic Edda NOTES / BALDRS DRAUMAR / BALDRS DREAMS / INTRODUCTORY NOTE; lines 7922-8071 confidence: high

  Othin rides to the eastern door where the wise-woman's grave is, speaks magic and mighty charms, and makes her rise spell-bound and speak in death.

  Othin uses magic and charms to raise the dead wise-woman, who repeatedly says she speaks unwillingly while revealing future events.

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• The Poetic Edda NOTES / HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE; lines 1949-2115 confidence: medium

  The stanzas discuss unequal human wisdom, advise each man to have a measure of wisdom but not too much, and warn against seeing future fate.

  The stanzas advise a measure of wisdom but not too much, and specifically say that no man should see the fate before him so that he is freest from sorrow.

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• The Poetic Edda NOTES / HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE; lines 2591-2617 confidence: high

  The speaker knows an eighteenth song he will not tell to a maiden or wife; he says solitary knowledge is best, except for an intimate woman or sister.

  The eighteenth song is explicitly withheld from maidens and wives; the speaker states that knowledge known only to oneself is best, with narrow exceptions.

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• The Poetic Edda NOTES / VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE; lines 3432-3491 confidence: medium

  Othin asks what Othin spoke into his son's ears before the son burned in the bale-fire.

  Othin asks what he spoke to his son before the bale-fire; Vafthruthnir says no man can tell this and then recognizes Othin as the wiser contestant.

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• The Poetic Edda SKIRNISMOL / THE BALLAD OF SKIRNIR / INTRODUCTORY NOTE / NOTES; lines 4822-4942 confidence: medium

  After bribes and threats fail, Skirnir begins a curse, empowered by his magic staff, to fall on Gerth if she refuses Freyr.

  Skirnir begins a curse, powered by his magic staff, to fall on Gerth if she refuses Freyr.

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• The Poetic Edda VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE / NOTES; lines 3627-3657 confidence: medium

  Baldr is identified as Othin’s son; a question asks what Othin spoke in Baldr’s ear when Baldr was borne to the bale-fire, and the note says only Othin can answer, so the giant recognizes his guest.

  The question about what Othin spoke into Baldr’s ear is said to be answerable only by Othin, causing the giant to recognize his guest.

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• The Younger Edda; Also called Snorre's Edda, or The Prose Edda LOKE AND HIS OFFSPRING. / CHAPTER X. / THE GODDESSES (ASYNJES). / CHAPTER XI.; lines 2252-2301 confidence: low

  Frey enters Hlidskjalf, looks over all worlds, sees a northern house and a woman whose raised hands make sky, sea, and world bright; his grief is called punishment for sitting audaciously in the holy seat.

  Frey sits in a holy seat, looks over all worlds, and is punished with grief for his audacity.

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hermetic

• Thrice-Greatest Hermes, Vol. I: Prolegomena A PROTOTYPE OF THE PCEMANDRES' COSMOGONY 135 / THAT OF ITS PROTOTYPE / A PROTOTYPE OF THE PCEMANJDRES' COSMOGONY 137 / THE MYTH OF MAN IN THE MYSTERIES 141; lines 8094-8188 confidence: medium

  Hippolytus is described as "giving away to the multitude the most sacred secrets of others" and as intending to publish secret documents.

  The passage repeatedly frames sacred secrets, secret documents, and secret books as restricted knowledge that Hippolytus publicizes or acquires.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131 / A PROTOTYPE OF THE PCEMANDRES' COSMOGONY 135 / THAT OF ITS PROTOTYPE / A PROTOTYPE OF THE PCEMANJDRES' COSMOGONY 137; lines 8058-8091 confidence: medium

  The missing Books II and III dealt respectively with the doctrines and mysteries of the Egyptians and the Chaldaeans.

  The passage repeatedly frames certain doctrines, mysteries, and secrets as hidden materials that Hippolytus claims to have divulged.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena A PROTOTYPE OF THE POSMANDRES' COSMOGONY 131 / A PROTOTYPE OF THE PCEMANDRES' COSMOGONY 135 / THAT OF ITS PROTOTYPE / A PROTOTYPE OF THE PCEMANJDRES' COSMOGONY 137; lines 8058-8091 confidence: medium

  The books in which the divulging of the mysteries was attempted are precisely those now missing, and the epitome at the beginning of Book X omits their contents as well.

  The books concerning mysteries are missing, their summary is omitted, and the author suggests this may point to deliberate removal.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena CONTENTS XV / Z THRIOE-GREATEST HERMES / REMAINS OF THE TRISMEGISTIC LITERATURE 5 / REMAINS OF THE TRISMEGISTIO LITERATURE 7; lines 1435-1530 confidence: medium

  The preservation of the Hermetic Corpus is attributed to a single eleventh-century manuscript in poor condition, with missing quires, missing leaves, and illegible writing.

  The passage presents Hermetic writings as preserved through a damaged manuscript, cautiously recirculated by Psellus, selectively omitted where they justified polytheism, and later transmitted through humanist networks.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena CONTENTS XV / Z THRIOE-GREATEST HERMES / REMAINS OF THE TRISMEGISTIC LITERATURE 5 / REMAINS OF THE TRISMEGISTIO LITERATURE 7; lines 1435-1530 confidence: low

  The manuscript came into the hands of Michael Psellus, who planned to circulate the writings while guarding against suspicion; a scholion is described as denouncing Poemandres as the Devil in disguise while showing deep interest in the contents.

  A scholion is described as denouncing Poemandres as the Devil in disguise who leads people from the truth.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 203 / PHILO OF ALEXANDRIA 205 / PHILO OF ALEXANDRIA 207 / PHILO OP ALEXANDRIA 209; lines 11990-12097 confidence: medium

  "Drive forth, drive forth, ye of the closed lips, and ye revealers of the divine mysteries, the promiscuous and rabble crowd of the defiled."

  The passage contrasts worthy mystae who receive higher teaching with defiled hearers who must be driven away and who hear things not lawful to hear.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 207 / PHILO OP ALEXANDRIA 209 / PHILO OF ALEXANDRIA 211 / PHILO OF ALEXANDRIA 213; lines 12211-12317 confidence: high

  Philo is quoted: the instructed would prefer blindness, deafness, cutting out the tongue to avoid divulging the ineffable Mysteries, and becoming eunuchs rather than unlawful unions.

  The passage repeatedly stresses that the ineffable Mysteries must not be divulged and must be guarded from the unworthy.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OP ALEXANDRIA 209 / PHILO OF ALEXANDRIA 211 / PHILO OF ALEXANDRIA 213 / PHILO OF ALEXANDRIA 215; lines 12320-12420 confidence: medium

  The soul becomes "initiate into the perfect secrets" and should not disclose the divine Mysteries, but treasure them, keep silence, and guard them in secret; the sacred sermon of initiation is to be kept secret.

  The sacred sermon of initiation about the Ingenerable and His Potencies is to be kept secret, since not every person can guard the sacred trust of divine revelations.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 21298-21462 confidence: medium

  The author says Hermas was written at Rome, asks how an older Poemandres from Egypt could have reached a Christian writer, and stresses that the Poemandres belonged to a school placing great emphasis on secrecy.

  The passage says the Poemandres belonged to a school that stressed secrecy and questions how a Christian writer could have obtained a copy.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 149 / THE MYTH OF MAN IN THE MYSTERIES 151 / THE MYTH OF MAN IN THE MYSTERIES 153 / THE MYTH OF MAN IN THE MYSTERIES 155; lines 8871-8994 confidence: high

  The Egyptians are described as ancient after the Phrygians, communicators of mystery rites and orgies of the gods, and holders of holy mysteries of Isis not disclosed to the uninitiated.

  The mysteries of Isis are called holy, venerable, and not to be disclosed to the uninitiated.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167 / THE MYTH OF MAN IN THE MYSTERIES 171 / THE MYTH OF MAN IN THE MYSTERIES 173; lines 9983-10116 confidence: high

  The Gate is associated with Paul the Apostle, who is said to have been caught up by an angel to the second or third heaven, into Paradise, where he saw things and heard ineffable words not lawful for man to utter.

  The mysteries are called ineffable, connected with words not lawful to utter, and said to be heard only by the gnostic, perfect man rather than the psychic man.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 167 / THE MYTH OF MAN IN THE MYSTERIES 171 / THE MYTH OF MAN IN THE MYSTERIES 173 / THE MYTH OF MAN IN THE MYSTERIES 175; lines 10119-10238 confidence: medium

  A saying asks about eating dead things and living things; the passage interprets “living things” as logoi, minds, and men, the pearls of the Inexpressible [Man] cast into the plasm below.

  Living things are logoi, minds, and men described as pearls, and the passage warns not to cast holy things or pearls to dogs and swine.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena THE VISION OF EE / THE VISION OF ER 439 / THE VISION OF ER 441 / THE VISION OF ER 443; lines 24359-24456 confidence: medium

  The first chooser selects the largest life of autocratic power through folly and greediness, fails to notice the evils included in it, then beats his breast, laments, and blames ill-luck, daimones, and other causes rather than himself.

  The first chooser selects the largest life of autocratic power without noticing the evils bound up with it and later laments the choice.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 69 / THOTH THE MASTER OF WISDOM 71 / THOTH THE MASTER OF WISDOM 73 / THOTH THE MASTER OP WISDOM 75; lines 4760-4855 confidence: high

  In The Virgin of the World, Isis tells Horus that she will not reveal the origin of his race, so that humans will not know the generation of the gods; the passage then notes that the mystery of the Golden Horus remains unrevealed.

  Isis says she must not reveal the origin of Horus's race because men might learn the generation of the gods.

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• Thrice-Greatest Hermes, Vol. I: Prolegomena THOTH THE MASTER OF WISDOM 71 / THOTH THE MASTER OF WISDOM 73 / THOTH THE MASTER OP WISDOM 75 / THOTH THE MASTER OF WISDOM 11; lines 4858-4949 confidence: high

  The Secret Scroll is called “the Greatest of Mysteries” and named “The Book of the Master of the Secret House.”

  The book is named as the Book of the Master of the Secret House and is not to be seen by any eye.

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• Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ASCLEPIUS AND TAT / LETTEE OF HERMES TO ASCLEPIUS 265 / COEPUS HEEMETICUM (XVI.) / DEFINITIONS OF ASCLEPIUS TO KING AMMON 267; lines 11412-11487 confidence: medium

  The speaker tells the King to keep the sermon from translation so that mighty mysteries may not come to the Greeks and lose their strength in Greek speech.

  The sermon is treated as a bearer of mighty mysteries and the King is asked to keep it from translation so that those mysteries do not come to the Greeks.

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• Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 9919-10053 confidence: medium

  The term “Secret” is explained as “hidden away, meaning esoteric or not put into circulation.”

  Sacred sayings and related writings are described as hidden, secret, withdrawn from public perusal, and not in general circulation.

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• Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 275 / DEFINITIONS OF ASCLEPIUS TO KINO AMMON 277 / COMMENTARY / DEFINITIONS OF ASCLEPIUS TO KING AMMON 279; lines 11924-12006 confidence: medium

  Sanchuniathon is said to have come across secret writings discovered and brought from the shrines of the Temples of Ammon, compositions not known to all, and to have practiced the science of all things.

  The passage repeatedly describes secret writings or Hermetic teachings hidden in temple shrines or inner temples and not known to all.

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• Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE ENCOMIUM OF KINGS 303 / VOL. II. 20 / XXIII / VOL. II. 23; lines 14745-14912 confidence: medium

  Darkness is valued over light and death over life; pious and impious values are inverted; soul-doctrine is mocked; the Religion of the Mind is punished by death; new laws reject sacred and divine belief.

  The Religion of the Mind is said to be punished by death, while teachings concerning the soul and deathlessness are mocked as vanity.

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• Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10748-10915 confidence: high

  The passage says the New Birth in consciousness is a mystery to be kept secret, that Hermes has not commented on it, and that the treatise is therefore a Secret Sermon.

  The New Birth and the hymn are to be kept secret, and those who reach the full grade of Hermes are to avoid boasting of their Gnosis.

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• Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16; lines 10247-10293 confidence: high

  “Hermes cannot teach to Tat this Birth in words,” just as Isis is not permitted to declare it openly to Horus.

  The Birth cannot be taught in words by Hermes, and Isis is said to be forbidden to disclose the origin or Way-of-Birth lest it be known to men.

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• Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXVIII / XXXIX / THE PEKFECT SERMON 387 / COMMENTARY; lines 16346-16488 confidence: medium

  "In silence hide the mysteries divine within the secret places of your hearts" and "breathe no word" of their concealment.

  The pupils are told to hide the mysteries divine within their hearts and not speak of their concealment.

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native american northeast woodlands

• Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 2924-3023 confidence: high

  The doll tells the man to put her in the wigwam, cover her, and not look at her for three days, warning that if he looks she will not be there.

  The doll forbids the man to look for three days and warns she will not remain; he looks early and later finds her gone.

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• Notes on the Eastern Cree and Northern Saulteaux AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION. / DOCTORS AND MEDICINES.; lines 3946-4050 confidence: medium

  Mackenzie is quoted on medicinal herbs, conjurors who monopolize medical science and conceal knowledge, purges and clysters, surgical practices, and the supposed effect of magic incantation.

  Conjurors are described as monopolizing medical science and not communicating their knowledge; the shaman alone knows the uses of the medicines.

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• Notes on the Eastern Cree and Northern Saulteaux MISCELLANEOUS. / AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION.; lines 3231-3334 confidence: medium

  After recovering, the young man knows as much as could be taught by any human being because otter power passed into his body while unconscious.

  Dream revelations and higher-degree visions are kept secret because telling them would cause spirits to revoke power or withdraw aid; knowledge is gained through dreams, instructors, and otter power.

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• Notes on the Eastern Cree and Northern Saulteaux MONTHS AND SEASONS. / DIRECTIONS AND WEATHER CUSTOMS. / SOCIAL ORGANIZATION. / RELIGION.; lines 8279-8379 confidence: medium

  Saulteaux, like Eastern Cree, have various bear names but refuse to tell them to white people for fear of ill success; mukwuh is given as the proper name and oputowan as another name.

  Bear names are acknowledged but withheld from white people because disclosure is feared to bring ill success.

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• Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6742-6826 confidence: medium

  The father warns against going north; the boys go into wooded marshland, where the little boy kills calling beings with red-hot stones. They are identified as frogs singing noTiqwa. The father then warns against going west.

  The father forbids travel north and west, but the boy repeatedly says he wants to see what is there and goes anyway.

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• Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7034-7122 confidence: medium

  The boy becomes a great hunter, wanders far, kills large game, and is repeatedly warned not to go toward the setting sun.

  The sisters repeatedly warn the youth not to go toward the setting sun, but he wonders what is there and goes to see for himself.

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• Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7222-7331 confidence: medium

  A nephew and uncle live in a bark lodge in the woods; the uncle gives the nephew fungus, forbids him to go north, and himself eats chestnut pudding and bear oil.

  The uncle forbids travel north, and the nephew's northward disobedience leads to discovery of the Long Lodge and hidden kinship.

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• Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8962-9067 confidence: medium

  The nephew watches at night through a hole in his cover and sees the uncle raise an old couch and call out a beautiful, strong, active young man.

  The nephew secretly watches the uncle reveal a hidden young man, believes he is his brother, and later calls him out from concealment.

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• Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5275-5364 confidence: medium

  The nephew wonders why he never sees the uncle eat, receives no answer, decides to catch him eating, and pretends to sleep under a deerskin cover while snoring.

  The nephew observes the uncle’s hidden meal-making procedure while pretending to sleep and later attempts to copy it while the uncle is away.

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• Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5367-5462 confidence: medium

  The youth taps the boiling kettle with a wand and tells it to grow; the kettle and mush enlarge until the lodge is crowded, and the uncle approaches and hears him.

  The youth uses the wand and formula for the kettle and exhausts the uncle’s rare chestnut, creating a crisis.

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• Seneca Fiction, Legends, and Myths FICTION / BSWITTJ / HSWITTJ / HEW ITT J; lines 15103-15196 confidence: medium

  The youth covers his grandmother on a deerskin and warns her not to look; he sings for animals, which run toward him as he shoots arrows.

  The youth warns his grandmother not to look or he will leave forever; when she looks through the smoke-hole, a white deer carries him away.

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• Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 10871-10964 confidence: medium

  The uncle says two young women are thinking of the nephew and instructs him to take one hunting; she must lie with her head covered and must not look while animals come to hear his singing.

  The uncle instructs that the young woman must cover her head and not see the animals gathered by the nephew's song, warning that evil will happen if she looks.

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• Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 10966-11054 confidence: medium

  Before hunting, the young man takes his wife to the forest, finds her a shelter, and tells her to lie down, cover her head, and not look, or evil will befall him.

  Before summoning and killing game, the young man tells his wife to cover her head and not look, warning that harm would befall him if she looked.

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• Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11056-11147 confidence: medium

  The sister-in-law is warned to obey; in the forest lodge the young man tells her to cover her head and not look, sings for wild beasts, and is carried off after she peeps out.

  The young man orders the woman not to look out; she peeps, and an animal immediately carries him away.

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• Seneca Fiction, Legends, and Myths HBWITTJ / HKWITT / SENEGA FICTION, LEGENDS, AND MYTHS / CIJBTIX; lines 11439-11539 confidence: medium

  The man returns alive, explains that birds and animals repaid his kindness by making the medicine, teaches selected wise men, warns against misuse of the songs, and names the medicine nigahnegahah.

  The revived man warns that the songs must not be mocked and should not be sung without the medicine, because their orenda may act against offenders.

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• Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 13696-13788 confidence: medium

  Doonongaes becomes invisible and follows the old man, who rubs a milk-like fluid from a boneless lizard-shaped living thing in a bark canoe over his body; Doonongaes also rubs himself with the fluid.

  The old man privately uses fluid from a hidden living object before the race, and invisible Doonongaes copies the preparation.

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• Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18117-18206 confidence: medium

  Two brothers live in a secluded forest lodge; the elder warns the younger to guard against harm and says a human skull and other sacred things are hidden under his bed and must not be shown.

  The elder brother forbids showing the skull and other sacred things, but the younger brother reveals the skull after pressure from visitors.

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• Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4682-4779 confidence: medium

  The boy asks why she cries; she says her brothers and relatives are dead, then shows him an unseen room full of clothing, weapons, ball clubs, painted balls, and a drum, warning him not to stay or touch anything.

  The grandmother reveals a previously unseen room of significant objects and explicitly forbids the boy to remain there or touch them; he later enters and uses the objects.

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• Seneca Fiction, Legends, and Myths SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT / HEW ITT J; lines 1269-1362 confidence: medium

  Sacred legends were not to be told except during certain seasons because of a religious taboo; violating it was punished by offended first people, though modern storytellers sometimes mistakenly named toads, snakes, or another subtle animal as the punisher.

  Sacred legends are said not to be told except during certain seasons because a religious taboo forbids telling that class of narrative.

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• Seneca Fiction, Legends, and Myths SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT / HEW ITT J; lines 1269-1362 confidence: high

  Sacred legends were not to be told except during certain seasons because of a religious taboo; violating it was punished by offended first people, though modern storytellers sometimes mistakenly named toads, snakes, or another subtle animal as the punisher.

  The transgression of the telling prohibition is said to be punished by offended first people.

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• Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS / S55S1 LEQBNDB 497; lines 22212-22311 confidence: medium

  The nephew obeys and calls out when he hits the bear's foot; later he wonders what his uncle eats and resolves to watch him during the night.

  The nephew, not knowing what his uncle eats, secretly stays awake and watches the uncle's concealed nighttime cooking and eating.

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• Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS / S55S1 LEQBNDB 497; lines 22313-22401 confidence: medium

  Expecting the uncle’s return, the boy decides to prepare food and removes a bark case from under the uncle’s couch, taking out a very small kettle and a scraped-down small object.

  The boy takes the uncle’s concealed food objects, imitates the uncle’s method, and creates an uncontrolled overflow; the uncle says he had kept the method from him because the boy lacked sense.

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native american southwest

• Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona / AW-AW-TAM INDIAN NIGHTS / THE STORY OF THESE STORIES; lines 207-290 confidence: low

  The old man comes the next afternoon and dictates traditions by paragraph; Ed translates, the narrator writes and reads back for corrections. Sunday observance and a movement against recovering old tales interrupt the process until payment and the Agent’s intervention restart it.

  The narrator says no traditions could be obtained on Sunday and describes a movement to stop the recovery of old heathen tales before the process resumed.

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• Jicarilla Apache Texts TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES. / INFORMATION CONCERNING INDUSTRIES AND CEREMONIES.; lines 3696-3803 confidence: high

  A ceremony is described west of Taos near mountains; a brush fence may not be looked through from outside; participants beat with moccasins, dance, rub a mountain-sheep leg bone along a notched stick, and the tc’actcini and ts’anat’i enter twice and dance until morning.

  The brush fence is not to be looked through from outside; people who look through the fence become pine trees, explaining the ongoing prohibition.

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• Jicarilla Apache Texts TRANSLATIONS. / TALES. / TRADITIONS AND PERSONAL EXPERIENCES. / INFORMATION CONCERNING INDUSTRIES AND CEREMONIES.; lines 3991-4142 confidence: medium

  A person who does not know how should not touch eagles; he will become sick, his arms and legs will draw up, he cannot walk, and his bones will ache.

  The note says that someone who does not know how should not touch eagles and describes resulting sickness.

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• The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 538-613 confidence: medium

  The father sends the brothers hunting with a warning not to go south; the elder uses a deer mask to imitate a deer and kill a buck; the old man takes the meat and skin as payment for advice.

  The father repeatedly forbids travel south; the elder brother wonders why, decides to satisfy his curiosity, and goes south despite the injunction.

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• The Sia DWELLINGS OF GODS. / WORSHIP. / TABOOS. / PUBLIC OB TRIBAL FETICHES.'; lines 22267-22320 confidence: medium

  Among the Winnebago, no woman is allowed to touch the waruxawe.

  Women are barred from touching the waruxawe and from seeing even the outer covering of the Iowa stone or iron; Mr. Hamilton is warned that looking at the object would kill him.

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• The Sia FOLKLORE. 335 / TURNKR.J FOLKLORE. 339 / TURNBB.1 FOLKLORE. 341 / TUBNEB.) FOLKLORE. 345; lines 17662-17748 confidence: high

  The wolverene says he must return to his family before they die from hunger; the wolves prepare a huge sledload of meat, and after he asks for fire, the leader jumps over his body three times and warns him not to look back at the sled.

  The wolf leader warns the wolverene not to look back at the sled; later the wolverene examines it, blames curiosity, and finds he cannot move it.

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• The Sia FOLKLORE. 335 / TURNKR.J FOLKLORE. 339 / TURNBB.1 FOLKLORE. 341 / TUBNEB.) FOLKLORE. 345; lines 17750-17839 confidence: medium

  When the wolverene looks upon the sled loaded with meat, the spell is broken; an old wolf orders young wolves to destroy the food on the stage, and they eat nearly all of it.

  The wolverene is under a strict injunction not to look back at the sled; when he looks, the spell is broken and wolves eat the stored food.

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• The Sia KANSA SACRIFICE TO THE WINDS. / OSAGE CONSECRATION OP MYSTIC FIREPLACES. / THE THUNDEBBEING A WAKANDA. / THUNDKR-BEING INVOKED BY WARRIORS.; lines 19718-19763 confidence: medium

  After reciting part of the song, ja^i^-na^ptyl stops and refuses to tell the rest because it is very waqube.

  The reciter refuses to tell the rest of the thunder song because it is described as very waqube.

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• The Sia OSAGE CONSECRATION OP MYSTIC FIREPLACES. / THE THUNDEBBEING A WAKANDA. / THUNDKR-BEING INVOKED BY WARRIORS. / ICTASANDA CUSTOM.; lines 19766-19932 confidence: medium

  Other Omaha gentes fear to mention or bestow the Ictasanda nikie names or invoke the Thunder-being or beings unless they belong to the order of Thunder shamans.

  Other Omaha gentes fear to mention or bestow the Ictasanda nikie names or invoke the Thunder-being unless they are Thunder shamans.

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• The Sia THE RED MEDICINE DANCING SOCIETY. / GREEN CORN DANCE. / BUFFALO DANCING SOCIETY. / XOIWEEB TRADITIONS.; lines 22451-22475 confidence: medium

  The Xoiwe/Joiwere origin traditions are described as similar to those of Osage, Kansa, and Ponka and as mysterious things not to be spoken of lightly or on ordinary occasions.

  The traditions are called mysterious or sacred, are not to be spoken of lightly or on ordinary occasions, and are normally told only in a ritualized feast setting with the sacred pipe.

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• The Sia The Sia / INTRODUCTION. / BABTER. / THE ORACLE.; lines 440-554 confidence: medium

  The war chief patrols during cult society meetings, places mounted guards around the village during a Ka'-suna dance, and a Mexican especially must not look upon these anthropomorphic beings; he also directs hunts, while the governor oversees civil laws and sunset announcements.

  The village is guarded during a dance of the Ka'-suna, and the passage says that a Mexican especially must not look upon these anthropomorphic beings.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies AGED MAN OF DEER CLAN / TWENTY-THIRD ANNUAL REPORT PL. XXI / IDOL OF AHAYUTA (ELDER GOD OF WAR) / WINTER DANCES OF THK KOK'KOKSHI; lines 8515-8598 confidence: medium

  A Mexican youth says he has seen and looked into the lake; the guide says the youth has looked into the waters of the Kok'ko A'wan and did not die. The passage states the belief that viewing the waters without Ko'mosona permission brings death in four days.

  The passage states that looking on the lake waters without Ko'mosona permission causes death in four days, and unauthorized visiting is also punishable.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT / TWENTY-THIRD ANNUAL REPORT PL. CVII / TWENTY-THIRD ANNUAL REPORT PL. CVIII; lines 25211-25298 confidence: medium

  The writer reports difficulty photographing and entering ceremonial spaces because of fear of the fraternity's powerful medicine; We'wha helps, while an old father bars the door and warns of calamity.

  The passage describes fear of the fraternity's powerful medicine and an elder's attempt to prevent the observer's access, including a warning of calamity.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies HISTORY MYTH / HISTORY MYTH / RABBIT HUNT WITH THE GODS. / VOLUNTARY INITIATION INTO THE KO'TIKILI; lines 5651-5751 confidence: high

  After whipping, boys return to godfathers, who cover their eyes while Sa'ya'hlia remove masks; Ko'yemshi guard the roof; each initiate has a rain-maker's mask as personal property, buried after death; the boys discover the supposed gods are men.

  Boys' eyes are covered while masks are removed, after which they discover that the supposed gods are men; they are later warned not to reveal mask-related secrets.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies RECENT CHANGES IN AKTS AND INDUSTRIES / STEVENSONI PHYSICAL CHARACTERISTICS 383 / MEDICAL PRACTICE / WITCHCRAFT; lines 21723-21813 confidence: medium

  The elder brother Bow priest demands that the accused woman reveal the secrets of her craft; she describes stealing a buckskin sack, cutting the heart or seeds of the mi'li, and depositing excrement to empower medicine and bring death.

  The elder brother Bow priest tells the accused woman that her chance for life depends on divulging the secrets of her craft and showing how her medicine was obtained.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies STEVENSON! ORIGIN OF THK FRATERNITIES 417 / TWENTY-THIRD ANNUAL REPORT. PL. C, / ORIGIN OF THK FRATKRN'ITIES 423 / TWENTY-THIRD ANNUAL REPORT PL. CM; lines 23424-23492 confidence: medium

  The old theurgist says there were two such documents, but one was carried off by a student from the East; the remaining one is kept in a sealed vase and shown only at an annual ceremony to members of the fraternity.

  The remaining pictorial document is kept in a sealed vase and brought out only during an annual ceremony for fraternity members.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies STEVENSONI PHYSICAL CHARACTERISTICS 383 / MEDICAL PRACTICE / WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399; lines 21945-22039 confidence: medium

  The boy says a Santo Domingo Galaxy fraternity director asked whether he and a companion wished to learn secrets of witchcraft; at midnight they entered an inner room where the director had hide cases and many medicines and prepared root medicines in bowls.

  The boy says a fraternity director asked whether he wished to learn secrets of witchcraft, led him at midnight to an inner room, and taught hidden root-medicine procedures.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies STEVENSONI PHYSICAL CHARACTERISTICS 383 / MEDICAL PRACTICE / WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399; lines 22041-22133 confidence: medium

  “They are witches. I belong to the family of original witches. All my grandfathers were wizards. I have the plume offerings brought to this world by my witch ancestors.”

  The boy claims descent from original witches and says he possesses plume offerings brought by witch ancestors.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. LXXX / DOG DANCE / STKVKXHOSJ / PUBERTY CUSTOMS; lines 16996-17044 confidence: medium

  A certain hot root tea is said to permanently suspend menses after four months; old medicine men and women keep the root and guard the secret so young women cannot procure it and render themselves incapable of motherhood.

  A root tea said to suspend menses is kept by old medicine men and women who guard the secret from young women to prevent infertility.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405 / ORIGIN OF THE FRATERNITIES 409; lines 22502-22558 confidence: medium

  Six Shiiinai'koli are invited to Hal'ona; on a second visit they wear masks, initiate a Po'vi'kwe clan man into medicine for convulsions and cramps, teach him songs from the Sun Father, leave masks, and he forms Shu'maakwe by initiating others.

  The passage repeatedly calls the medicines secrets and says the fraternity was too covetous to divulge more than one order to the two A'shiwi.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405 / ORIGIN OF THE FRATERNITIES 409; lines 22560-22656 confidence: medium

  The director transfers the torch, chews Corn clan medicine, lights the torch by a strong breath of medicine, and extends the brand to kindle fires at a great distance in the four regions.

  Observers call the practitioners sorcerers after witnessing the fire rite, while the practitioners deny sorcery and identify the rite as taught by Corn clan fathers.

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• The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHCRAFT 405 / ORIGIN OF THE FRATERNITIES 409 / STEVENSON! ORIGIN OF THK FRATERNITIES 417 / TWENTY-THIRD ANNUAL REPORT. PL. C,; lines 22940-23028 confidence: medium

  The work is done in secrecy; the worker uses blackish earth from the undermost world, removes head-kerchief and moccasins, prays to A'wonawil'ona and the Beast Gods, and the text states: "To prepare a mi'li without the appropriate ceremony is sacrilege."

  The work is secret; the passage states that preparation without the proper ceremony is sacrilege, and the worker prays to avoid punishment for desecration.

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arctic inuit

• Across Arctic America: Narrative of the Fifth Thule Expedition H2 ACROSS ARCTIC AMERICA / CHAPTER IX / FAITH OUT OF FEAR / MTTEQ CUTTING UP A NEWLY CAPTURED SEAL; lines 5066-5199 confidence: medium

  Magic words for emergencies lose efficacy when known to others; they are mainly fragments of old songs and can be bought or bequeathed, but only the user should hear them.

  Magic words lose power when made known, must not be heard by anyone except the intended user, and are transmitted by inheritance, purchase, or bequest.

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• Ethnology of the Ungava District, Hudson Bay Territory ELEVENTH ANNUAL REPORT PL. XLII / WOMAN, FULL DRESS, NENENOT / TURNER.) FOLKLORE. 331 / TURNER.) FOLKLORE, 333; lines 11532-11623 confidence: medium

  A wolf first offers its tail and then a skin blanket; the wolverene says he must return to his hungry family; the wolves prepare a long sledload of meat, and after he asks for fire, a wolf jumps over his body three times and tells him not to look back at the sled.

  The wolf explicitly tells the wolverene not to look back at the sled, but he later examines it, cannot move it, and blames his curiosity.

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• The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28168-28252 confidence: medium

  Raven stays four days with the inua, is told not to touch the tube, then tastes the oil, catches more drops, tears a piece from the tube, and eats it.

  The inua repeatedly tells Raven not to touch the tube; he tastes and tears it, causing oil to flood the room and the whale to die.

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• The Eskimo about Bering Strait THE CRKATION / XELSONI RAVEN CREATION MYTH 459 / HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK; lines 28592-28684 confidence: medium

  Kifi-iik arrives at the giant's head; the giant permits him to stay on his face but tells him never to come near the lips, where evil would befall him.

  The giant warns Kifi-iik not to go near his lips, but Kifi-iik decides to see what is there and disappears after stepping on the lips.

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• The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 10250-10406 confidence: medium

  Etookshakjwen marries a young girl; her mother advises her to put menstrual blood under the chin of game her husband catches to make him successful and to keep it secret; she follows the advice when Etookshakjwen and Unakjew catch bears.

  The mother's advice links applying menstrual blood to the chin of caught game with future hunting success and requires secrecy from the husband and his brother.

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• The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5597-5692 confidence: medium

  Ixalu'qdjung helps Ititaujang hear his lost wife across a deep river, gives him a piece of wood as a kayak, tells him to keep his eyes shut, and the kayak disappears when he opens his eyes but reappears when he shuts them again.

  A piece of wood functions as a kayak only under the instruction that the traveller keep his eyes shut; opening his eyes causes the kayak to vanish, while closing them restores it.

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• The Eskimo of Baffin Land and Hudson Bay, Part I TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY. / VI. TEXTS FROM CUMBERLAND SOUND. / I. ITIQTAUJAQ.; lines 11616-11734 confidence: medium

  Itiqtaujaq reaches Eqaluqdjuq, who says he would have chopped him with an axe if approached from the front; Eqaluqdjuq is said to make fish by chopping wood and throwing the pieces into water, and he tells Itiqtaujaq his wife is on small islands and to travel on a fish tail with eyes shut.

  Eqaluqdjuq tells Itiqtaujaq to embark on a fish's tail and shut his eyes; when Itiqtaujaq opens them a little, he is almost capsized.

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• The Eskimo of Baffin Land and Hudson Bay, Part II IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / PONDS BAY. / WEST COAST OF HUDSON BAY.; lines 5814-5929 confidence: low

  During an angakok performance, a man hides to observe preparations; a tupilak enters, discovers him, and threatens to kill those inside and then him.

  A man hides to see what angakut do in preparing feats and is discovered by a tupilak that threatens him and the people inside.

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• The Eskimo of Baffin Land and Hudson Bay, Part II TALES FROM THE WEST COAST OF HUDSON BAY. / NOTES ON LEGENDS. / VI. TEXTS FROM CUMBERLAND SOUND. / CONCLUSION.; lines 8202-8313 confidence: medium

  The angakok can take off his skin, and whoever sees him must die.

  The angakok takes off his skin, and whoever sees him must die.

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• The Eskimo of Baffin Land and Hudson Bay, Part II V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45, / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 7407-7521 confidence: medium

  The Bear returns the boy’s whip, takes him back by the same eye-closed water crossing, forbids him to tell where he has been, and bears later supply him with seals.

  The Bear forbids the boy to tell where he has been, and the boy gives another explanation when questioned.

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• The Eskimo of Baffin Land and Hudson Bay, Part II V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45, / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 7407-7521 confidence: medium

  A person offers the woman a blood-covered leg of venison; her father warns her not to eat and to leave; a string of musk-ox teeth attached to her inner jacket is taken away.

  A person offers blood-covered venison, but the woman’s dead father warns her not to eat it and to leave quickly.

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• The Labrador Eskimo ORIGIN OF THE WINDS AND RAIN. / THE HEAVENLY REGIONS. / THE REGIONS BELOW. / THE PLACE WHERE THE CARIBOU LIVE.; lines 8127-8162 confidence: medium

  The torngak says to stop, make no noise, wait until sunset, and not wish to kill what is seen, or be turned into a mouse.

  The torngak permits the angekok to see the resting place but warns him not to wish to kill what he sees, and the angekok later withholds the location from others.

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• The People of the Polar North: A Record A WEST GREENLANDIC INTERIOR / THE WOMAN WHO ATE MEN / ANTON, FROM GODTHAABSFJORD / THE PTARMIGAN AND THE LONG-TAILED DUCK; lines 13536-13729 confidence: medium

  The fire man tells the bachelor to choose one animal when he goes home and not to speak of what he has seen and heard, warning that speech will make him unlucky with his catch.

  The fire person warns the bachelor not to speak of what he has seen and heard, saying that if he does he will be unlucky with his catch.

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• The People of the Polar North: A Record A WEST GREENLANDIC INTERIOR / THE WOMAN WHO ATE MEN / ANTON, FROM GODTHAABSFJORD / THE PTARMIGAN AND THE LONG-TAILED DUCK; lines 13731-13771 confidence: low

  "But why do you catch so desperately much?"

  The wife presses the hunter to explain his unusually large catch; after he begins to disclose the story, he sleeps late and catches only one seal.

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• The People of the Polar North: A Record CATECHIST HEILMANN, TASIUSSAQ / WIFE OF CATECHIST HEILMANN / OJUVAINATH, THE HUNTER / YOUNG GIRL (WEST GREENLAND); lines 10911-11050 confidence: high

  Evale and his wife discover a large black, highly polished stone with one smooth side covered by unreadable signs; they later receive paper and pencils so they can draw it.

  The sign-covered stone is to be copied, but is later found shattered with no letters remaining; the speaker says it was evidently not intended to come into human possession.

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• The People of the Polar North: A Record COUNT HARALD MOLTKE'S ARRIVAL AT AGPAT / A TRIBAL MIGRATION / OLD MERQUSAQ NARRATES / PANIGPAK; lines 979-1068 confidence: medium

  Qitdlarssuaq commands the orphan to lie in the sledge and shut his eyes, warning: "If you open them even once, we are both dead men."

  Qitdlarssuaq tells the orphan to keep his eyes shut and warns that opening them will kill both of them; when the orphan peeks, the sledge runner breaks through and he nearly drowns.

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• The People of the Polar North: A Record MOSES / MIDDAY IN WINTER IN A WEST GREENLAND COLONY (JAKOBSHAVN) / L. MYLIUS-ERICHSEN / INTRODUCTION; lines 11777-11890 confidence: medium

  In 1904 the narrator met East Greenlandic families who had migrated west to be baptized; they retained dialect and older convictions, accepting Christian teaching as wiser while treating former beliefs as forbidden rather than false.

  The converts regard older beliefs as forbidden by their new faith, and the older supernatural forces are said no longer to reveal themselves to them.

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• The People of the Polar North: A Record THE CATERPILLAR / THE WOMAN WHO NURSED A WORM / THE INHABITANTS OF THE MOON / THE GREAT BEAR; lines 7088-7128 confidence: medium

  When the woman wants to return home, the bear tells her not to talk about the bears among men because he fears his two young ones may be killed by men.

  The bear forbids the woman to talk about the bears after returning to people; she discloses the secret, leading to pursuit and deaths.

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• The People of the Polar North: A Record THE INVULNERABLE UASE 34S / A STORY OF THE GREAT FAMINE / ZACHARIAS, SUPERINTENDENT AT JAKOBSHAVN / A TEMPTATION; lines 14782-14926 confidence: medium

  Nikoline reacts with horror to a request for legends, says she is baptized and has tried to forget her heathendom, and recounts that after yielding to the desire to sing an old drum-song the tune would not leave her head.

  Nikoline frames old drum-songs, spirit-songs, and related former practices as things she has turned away from after baptism; when heard or sung again, they persist in her mind and regain power over her.

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• The People of the Polar North: A Record THE MURDER OF KATIAJA / THE MURDER OF KATIAJA / A BLUBBER LAMP / AVIAJA AND HIS FAMILY; lines 12390-12544 confidence: medium

  Oqartaqangitseq loses several children to illness, performs spirit incantations, and his helping spirits say Aviaja stole the children's souls.

  A magician's helping spirits reveal that Aviaja stole the souls of the magician's dead children, leading to his murder.

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• The People of the Polar North: A Record THE RAVEN AND THE GOOSE / ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER; lines 12882-12973 confidence: medium

  The spirits warn Qalanganguase to tell no tales and promise strength; his sister has trouble leaving because he had cared for and touched her child, and villagers see the shadow of two feet disappear.

  The spirits tell Qalanganguase not to tell tales and promise strength; after he tells the villagers, the strength begins to leave his body again.

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estonian

• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL. / THE MOON-PAINTER. / THE TREASURE-BRINGER.; lines 12359-12490 confidence: medium

  Michel describes a Kratt made secretly from a broomstick, broken jug, glass, and two reels; it is set up on three Thursday evenings at a cross-road and animated with words, coming alive on the third Thursday.

  Michel describes a creature that must be made in secret, assembled from objects, and animated by special words at a cross-road.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL. / THE MOON-PAINTER. / THE TREASURE-BRINGER.; lines 12492-12614 confidence: medium

  The farmer works in a locked, curtained, smoky room by pine-splinter light and assembles the creature from old reels, an old pot on a broomstick, glass, painted features, and coloured rags; he fears giving it life but thinks of riches.

  The farmer follows secret instructions, assembles an uncanny creature, and brings it to life with blood and magic words.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL. / THE MOON-PAINTER. / THE TREASURE-BRINGER.; lines 12492-12614 confidence: medium

  The farmer works in a locked, curtained, smoky room by pine-splinter light and assembles the creature from old reels, an old pot on a broomstick, glass, painted features, and coloured rags; he fears giving it life but thinks of riches.

  The farmer repeatedly fears the creature and considers abandoning the wicked act, but thoughts of poverty and future riches lead him to complete the charm.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country FOOTNOTES: / ESTHONIAN FOLK-TALES / SECTION III / BLUEBEARD.; lines 9208-9261 confidence: high

  Three weeks after the marriage, the husband leaves on a journey, gives his wife keys including the gold key of the forbidden chamber, and says he must behead her if she even looks inside.

  The husband leaves the gold key to a chamber and explicitly forbids even looking inside under penalty of beheading; the wife and sister nevertheless enter and uncover hidden knowledge of prior murders.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country FOOTNOTES: / ESTHONIAN FOLK-TALES / SECTION III / BLUEBEARD.; lines 9208-9261 confidence: high

  The lady drops the key; it becomes covered with blood-stains that cannot be removed, and the door stands a handbreadth open as if held by an invisible wedge.

  After entering the chamber, the wife drops the key and finds it marked with blood-stains that cannot be removed, revealing the transgression.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6508-6578 confidence: high

  Elsie asks why the thirteenth dish appears daily though nobody eats from it; the lady says, "this is the dish of hidden blessing. We dare not touch it, or our happy life would come to an end."

  The lady warns that the household must not touch the thirteenth dish, or their happy life will end; she also discourages Elsie’s curiosity about it.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6661-6763 confidence: high

  In 'The Orphan's Handmill,' a compassionate Finnish magician disguised as a beggar helps an ill-used orphan girl obtain a wonderful handmill in a chest, which he forbids her to open.

  In the Orphan's Handmill summary, the mistress opens a forbidden chest to discover its secret, and flame bursts out and burns her to ashes.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE BLACK POOL. / THE MOON-PAINTER. / THE TREASURE-BRINGER. / THE WOODEN MAN AND THE BIRCH-BARK MAID.; lines 12653-12768 confidence: medium

  A forester gives the Devil three drops of blood for a magic powder that heals all wounds; when the forester dies, his corpse rushes out the door and is never seen again.

  A forester gives three drops of blood for a magic wound-healing powder, and after death his corpse disappears.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE COMPASSIONATE WOODCUTTER. / THE WONDERFUL HAYCOCK. / THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE.; lines 11916-11956 confidence: medium

  People try to measure the Blue Spring by lowering a stone and then a kettle of stones; the stone is lost, a bleeding human head is drawn up, and a voice from the depths warns that another attempt will make all sink, leaving the depth unknown.

  People try to measure the spring's depth, lose the first weight, draw up a bleeding human head, and are warned by a voice not to attempt again.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13620-13703 confidence: high

  The section introduces “Maidens who Bathed in the Moonlight”; a young man seeking secret knowledge consults a famous necromancer, who tells him about the serpent king's St. Mark's Day court, heavenly goat's milk, and bread ordeal.

  The young man seeks hidden knowledge, is told to take bread dipped in heavenly goat's milk from before the serpent king, succeeds, and flees pursued by serpents.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13802-13898 confidence: medium

  The maiden sees the young man and says he has exposed himself to severe punishment for spying, then asks who he is and how he came to a place “where no mortal has ever before set foot.”

  The maiden tells the young man he risked severe punishment by spying on a maiden’s private affairs in moonlight and notes that no mortal has set foot there before.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13900-13990 confidence: high

  The maiden says the ring grants flight on the left little finger, invisibility on the left ring-finger, invulnerability on the left middle finger, creation on the left index finger, and rock-breaking strength on the left thumb.

  The ring gives flight, invisibility, invulnerability, creation, and great strength depending on which finger bears it; its inscriptions are not fully understood.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE HEROES AND THE DWARF / CANTO XVIII / CANTO XIX / THE LAST FEAST OF THE HEROES; lines 3812-3924 confidence: high

  Varrak asks for his promised reward: a chained book in an iron cover. The Kalevide cannot read it, but it contains his father's wisdom. He gives it to Varrak despite protests; the book has three chains and locks, Varrak knows where the keys are, and the book is dragged to Varrak's gold-loaded boat.

  Varrak requests the chained iron-covered book as his promised reward; it contains the Kalevide's father's wisdom, is locked with three chains and locks, and is given away despite protests.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS. / THE GOLD-SPINNERS.; lines 5555-5649 confidence: high

  The mother keeps the daughters spinning golden flax into thread from morning to night, denies them regular free time, locks finished thread in a secret chamber, and does not answer questions about the flax’s origin or the thread’s use. She sometimes leaves on summer journeys and returns by night.

  The mother locks the finished thread in a secret chamber where the daughters may not enter and refuses to answer questions about the material’s origin or use.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MOON-PAINTER. / THE TREASURE-BRINGER. / THE WOODEN MAN AND THE BIRCH-BARK MAID. / MARTIN AND HIS DEAD MASTER.; lines 12810-12911 confidence: medium

  The master says the cocks will soon crow, identifies money under the bedroom floor near the stove, and says a living person can stamp three times on his grave with the left heel, saying “Here shall you lie.”

  The dead master discloses both the hidden money’s location and the grave-binding procedure to Martin, not knowing Martin is alive.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE MOON-PAINTER. / THE TREASURE-BRINGER. / THE WOODEN MAN AND THE BIRCH-BARK MAID. / MARTIN AND HIS DEAD MASTER.; lines 12810-12911 confidence: high

  A young nobleman explores haunted castle ruins, is warned by a tall man in black, sinks into vaults, sees men coining gold and silver, is sworn to secrecy, and receives a sackful of treasure.

  The coiners in the vaults bind the nobleman by an oath of secrecy and warn that the dog will fetch him if he breaks it.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE OFFICIOUS FLIES. / THE END / VOL. II. / FOOTNOTES:; lines 17494-17575 confidence: medium

  Mana tark is glossed as Death-magician; the editor says necromancer is simply a literal rendering.

  Mana tark is glossed as Death-magician and rendered as necromancer.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 9114-9206 confidence: medium

  A probably French story is summarized: a king hears a poor man and wife blame Adam and Eve, hosts them with feasts, forbids one large cover, and expels them after they open it and a mouse escapes.

  The comparative story features a daily feast with one large cover forbidden to be opened; the wife persuades the husband to open it, producing a mouse and expulsion.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN.; lines 11147-11261 confidence: high

  A new section introduces spirits of the air. A nobleman leaves every Thursday in hard winters, forbids accompaniment or observation, keeps the secret stable key, and threatens death to anyone entering.

  The nobleman forbids anyone to witness his secret winter departures, but the coachman hides and sees the radiant vehicle travel north and above the clouds.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN.; lines 11263-11362 confidence: medium

  A father plugs a wall-hole near his sleeping son and traps a beautiful little girl in the house; she remains, grows up with the boy, marries him, and has two children.

  The girl enters or exits through a wall-hole, remains when it is plugged, marries a human, and disappears when the husband reveals and opens the hole.

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• The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE THREE WISHES. / THE WITCH-BRIDE. / THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE.; lines 10344-10439 confidence: high

  The mermaid refuses Tony's request to join her fast-days: "I cannot and dare not yield to your wish to take you with me on my fast-days."

  The mermaid repeatedly forbids Sleepy Tony to accompany or approach her on fast-days and warns that doing so would destroy their happiness; he nevertheless spies into the chamber.

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