Motif

Descent Into The Underworld

hero_descent

A motif of the Descent and Underworld Journey family, within the sub-family Underworld Journeys and Return. Every row below is a tagged passage; each rests on a quote in its source text.

1,087 occurrences

86 traditions

roman

Aeneidos LIBER II / PUBLI VERGILI MARONIS / AENEIDOS / LIBER III; lines 1877-2006 confidence: low

For three uncertain days and three starless nights they wander; on the fourth day land rises, showing mountains and smoke, and the sailors row toward it.

After being saved from the waves and reaching the Strophades, Aeneas encounters monstrous Harpies and leads a failed attack against them.
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Aeneidos LIBER IV / PUBLI VERGILI MARONIS / AENEIDOS / LIBER V; lines 4000-4110 confidence: high

Night covers the sky; the appearance of father Anchises descends from heaven and says: “imperio Iovis huc venio.”

Anchises appears as Aeneas' father, says he dwells in Elysium, and instructs Aeneas to go through Avernus to meet him with Sibyl-led rites.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4159-4291 confidence: high

After the Sibyl’s fury quiets, Aeneas asks to go to the sight and face of his dear father through the gate of the infernal king and the dark Acherontic marsh; he recalls carrying his father through flames and weapons and asks the Sibyl, appointed by Hecate over Avernian groves, to teach and open the sacred way.

Aeneas asks the Sibyl to teach the way and open sacred doors through the underworld gate and Acherontic marsh so that he may see his father.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4293-4407 confidence: high

The vates says: 'facilis descensus Averno'; return to the upper air is the work and labor; few favored by Jupiter, carried by virtue, or born from gods can do it; forests and Cocytus surround the region.

The Sibyl frames Aeneas’ intended journey as descent to Avernus, describes underworld geography, and stresses the difficulty of returning to the upper air.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4409-4513 confidence: high

At dawn the ground roars, wooded ridges move, and dogs howl as a goddess approaches; the Sibyl orders the profane away, tells Aeneas to draw his sword and be firm, then enters the open cave with Aeneas following.

Aeneas, a living hero, follows the Sibyl through the open cave and proceeds through the realm of Dis and Orcus.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4515-4605 confidence: high

Charon sees them approach the Stygian river, challenges the armed visitor, and says: "Umbrarum hic locus est" and "corpora viva nefas Stygia vectare carina."

Aeneas is a living, armed traveler at the Stygian ferry, and the Sibyl states that he descends to the lowest shades of Erebus to reach his father.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4515-4605 confidence: high

Cerberus fills the realm with three-throated barking from a cave, his necks bristling with snakes; the Sibyl throws him a honeyed and drugged grain cake, he eats and collapses, and Aeneas passes the subdued guardian to the bank of the no-return wave.

Cerberus, the huge triple-throated guardian, blocks the entrance until the Sibyl throws a drugged honey-and-grain cake; he eats and collapses, allowing Aeneas to pass.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4607-4731 confidence: high

Aeneas addresses Dido with tears, asks whether he caused her death, swears he left unwillingly, says the gods' commands drove him, and asks her not to flee.

Aeneas, still alive, moves through the sunless homes, encounters dead figures, and receives guidance from the Sibyl.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4733-4822 confidence: high

Aeneas sees the triple-walled Tartarean fortress, fiery Phlegethon, adamantine gate, iron tower, and Tisiphone; he hears groans, blows, iron, and chains and is frightened.

Aeneas is present in the underworld, observes Tartarus, questions his guide, and proceeds through dark ways to the appointed gate.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4824-4946 confidence: high

After the rite is completed, the travelers come to joyful places, pleasant greens, fortunate groves, and blessed seats; the region has broader ether, purple light, its own sun, and its own stars.

Aeneas, accompanied by the Sibyl, reaches Elysium after crossing Erebus' rivers, asks for Anchises, and is guided through distinct afterlife places and populations.
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Aeneidos LIBER V / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VI; lines 4824-4946 confidence: high

Anchises sees Aeneas approaching, stretches out both hands, weeps, and says Aeneas' expected pietas has overcome the hard road so that father and son may see and hear each other.

Aeneas reaches Anchises, is greeted as a son by his dead father, and attempts to embrace the shade without success.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

Aeneas asks: "be it given me to go to my beloved father, to see him face to face; teach thou the way, and open the consecrated portals."

Aeneas asks for the way through the infernal gate to see his father, and the Sibyl responds with instructions about descent, return, and underworld places.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

The Sibyl says, "easy is the descent into hell," but recalling one's steps to upper air is "the task and burden"; only a few aided by lineage, favour, or virtue succeed.

The Sibyl states that the gate of Dis is open day and night, while returning to upper air is the true burden, achieved only by a few of divine lineage or favour.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3562-3611 confidence: high

Aeneas asks the Sibyl to let him go to his beloved father, teach the way, and open the consecrated portals; he recalls carrying Anchises from flames and weapons and over the seas, and appeals to the Sibyl's power from Hecate.

Aeneas asks for the way through infernal portals so he can see his beloved father, and the Sibyl instructs him on conditions for entry and return.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3613-3702 confidence: high

A deep, dreary, vast cave is described near the black lake and dark forests, with vapors from the gorge rising so that birds cannot safely fly over it.

Aeneas approaches the cave of Avernus, performs rites, receives the Sibyl's command to be courageous, and follows her into the cavern; the narrator then invokes souls, ghosts, Phlegethon, and the realm beneath the earth.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3613-3702 confidence: high

Twin doves descend, Aeneas recognizes them as his mother's birds, asks them to guide him, follows them to Avernus, sees the gold-shining bough on a tree, breaks it off, and takes it to the Sibyl.

Aeneas completes required rites, obtains the golden bough, approaches the underworld cave, and follows the Sibyl into it after invocation of underworld powers.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3613-3702 confidence: high

Aeneas hastens to fulfil the Sibyl's command; a deep, dreary cave near a black lake and dark forests emits vapour that prevents birds from flying safely overhead.

Before entering the cave, the priestess and Aeneas sacrifice black animals, pour blood and oil, invoke underworld deities, and receive ominous signs.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3704-3794 confidence: high

Aeneas and his guide go through darkness in the empty bodiless realm of Dis and approach the doorway or jaws of hell.

Aeneas, still acting and questioning, travels through the realm of Dis with a guide and encounters underworld geography and the dead.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3704-3794 confidence: high

“They went darkling through the dusk beneath the solitary night, through the empty dwellings and bodiless realm of Dis.”

Aeneas, still active and questioning, travels through the realm of Dis, encounters the dead, and speaks with Palinurus.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3704-3794 confidence: medium

A shadowy elm holds clustered Dreams, and many monstrous creatures keep covert at the gates, including Centaurs, Scyllas, Briareus, the Lernaean beast, Chimaera, Gorgons, Harpies, and a triform shade.

Monstrous forms at the gates frighten Aeneas, but the guide identifies them as insubstantial phantoms.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3796-3885 confidence: high

The travelers approach the river; the waterman says, “This is the land of Shadows, of Sleep, and slumberous Night; no living body may the Stygian hull convey.”

The prophetess says Aeneas, still a living body resisted by the ferryman, goes down to meet his father in Erebus.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3796-3885 confidence: medium

The waterman remembers taking Alcides, Theseus, and Pirithoüs; Alcides seized the warder of Tartarus, and Theseus and Pirithoüs attempted to ravish the mistress from Dis’s bridal chamber.

The ferryman recalls the disruptive visits of Alcides, Theseus, and Pirithoüs, while the prophetess insists that Aeneas comes without such a plot and seeks his father.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3796-3885 confidence: high

Aeneas and the soothsayer approach the Stygian river; the waterman challenges the armed newcomer, says no living body may be ferried, and recalls Alcides, Theseus, and Pirithoüs as troubling earlier underworld visitors.

Aeneas is a living armed hero who goes down to Erebus to meet his father, accompanied by the soothsayer, and must cross the Stygian river.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3887-3949 confidence: high

Aeneas proceeds along his appointed path into fields where the renowned in war dwell apart; named dead warriors and fallen Dardanians appear in a long array.

Aeneas is alive in the underworld, following a path among dead warriors and guided by the Sibyl.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3887-3949 confidence: high

Aeneas reaches fields of the renowned in war; Trojan dead gather around him, while Greek leaders and Agamemnon’s armies flee or cry faintly when they see him armed in the gloom.

Aeneas is alive in the sunless underworld, meets dead warriors, and is guided by the Sibyl along mapped routes.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3951-4023 confidence: high

Aeneas sees a wide triple-walled city under a cliff, encircled by the boiling-flame river Phlegethon, with an adamant gate, iron tower, and Tisiphone keeping watch.

Aeneas travels through the underworld landscape with the priestess as guide, asks about what he sees, and proceeds through a ritualized gateway.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3951-4023 confidence: high

Aeneas sees a triple-walled city by fiery Phlegethon, with an adamant gate, iron tower, Tisiphone at the entry, and sounds of torment within.

Aeneas is led by the Sibyl through shadowy underworld ways and is shown the geography, guardians, judges, and punishments of Tartarus.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4025-4104 confidence: high

The Sibyl asks the blissful souls and Musaeus where Anchises has his place, saying they have come for him and crossed the wide rivers of Erebus.

Aeneas comes through Erebus and the difficult road to meet Anchises, his father, in the underworld.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4025-4104 confidence: high

The travelers arrive at the Fortunate Woodlands, a bright meadowed region where some souls practice games, wrestle, dance, sing, and are accompanied by a Thracian priest making music.

Aeneas, with the Sibyl, travels through an underworld region, seeks Anchises, and observes its inhabitants and rivers.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 confidence: medium

A spirit sustains heaven, earth, liquid fields, the moon, and the Titanian star; a soul mingles through the mighty frame.

Anchises teaches the son and Sibyl about the underworld order, then leads them among the assembled throng and scans the long ranks from a hillock.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4106-4133 confidence: medium

Anchises ceases speaking, leads his son and the Sibyl among the murmuring throng, and mounts a hillock to scan the ranks and faces.

Anchises instructs his son and leads him with the Sibyl among the dead to view their ranks.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 confidence: medium

Anchises says he will rehearse future Dardanian and Italian descendants and instruct Aeneas in his destinies; he points to Silvius in the groves as Aeneas's late-born child by Lavinia, a king and father of kings.

The passage presents Anchises instructing Aeneas among souls in groves and Night, showing future descendants before they reach the living world.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 confidence: medium

Anchises announces that he will rehearse Dardanian progeny and destinies, then identifies Silvius in the groves as a future child of Aeneas and Lavinia.

The passage belongs to the underworld vision and presents souls in allotted groves who will reach the light of the living while Anchises identifies Aeneas’ future line.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 confidence: high

Anchises and Aeneas wander through broad vaporous plains; Anchises shows the region, inspires Aeneas, and instructs him about future war, the Laurentine peoples, Latinus, and coming tasks.

Aeneas is led through the vaporous plains by Anchises, instructed there, and sent from the ghostly world with the Sibyl through a gate of Sleep.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 confidence: high

The twin portals of Sleep are described: horn gives outlet to real shadows, ivory releases false visions, and Anchises dismisses Aeneas and the Sibyl through the ivory gate.

After being dismissed from the ghostly world, Aeneas returns to the ships, revisits his companions, and anchors at Caieta’s haven.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4224-4264 confidence: high

Anchises and Aeneas wander through the broad vaporous plains; Anchises shows the whole scene, kindles Aeneas' spirit with coming glories, and instructs him about future wars, peoples, and tasks.

Aeneas is guided through a ghostly underworld region, receives instruction there, is dismissed through a gate, and returns to his ships.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3315-3403 confidence: high

Night rises; the likeness of Aeneas’ father Anchises seems to descend from heaven and begins to speak.

Anchises’ apparition instructs Aeneas, his son, to visit the nether chambers of Dis and meet him in Elysium, where Aeneas will learn his line and the city given to him.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3315-3403 confidence: high

At night Anchises' likeness descends by Jove's command, says Jove drove fire from the fleet, tells Aeneas to take chosen men to Italy, and orders him to meet him in the underworld through the Sibyl, where he will learn his line and destined city.

Anchises tells Aeneas to draw near the chambers of Dis, meet him in the deep tract of hell, and be led by the Sibyl; he distinguishes Tartarus from Elysium.
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The Aeneid of Virgil BOOK FOURTH / THE LOVE OF DIDO, AND HER END / BOOK FIFTH / THE GAMES OF THE FLEET; lines 3405-3466 confidence: low

"In safety, as thou desirest, shall he reach the haven of Avernus. One will there be alone whom on the flood thou shalt lose and require; one life shall be given for many."

The sea-lord says Aeneas will safely reach the haven of Avernus.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5161-5236 confidence: medium

Alcides circles Mount Aventine and attacks the portals three times, then tears loose a high rock, opening Cacus' den; the revealed cave is compared to an infernal house and gulf exposed to daylight.

Alcides opens a deep cavern described through imagery of an infernal house and enters the smoke-filled, fiery darkness to kill Cacus.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5161-5236 confidence: medium

Hercules tears loose a high flint rock above the cavern, making the sky thunder, the banks leap apart, and the river recoil; the den is revealed like earth opening an infernal house with pallid realms and ghosts.

Hercules enters Cacus' smoke-filled fiery cave and overcomes him inside the darkness.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2480-2614 confidence: high

The flood opens a path; the wave arches mountain-wise around Aristaeus and carries him to the deep river-bed, where he sees Cyrene's watery kingdom, cave-prisoned pools, groves, and rivers beneath the earth.

The flood opens a path, encloses Aristaeus, and carries him into Cyrene's underwater kingdom with cave pools and subterranean rivers.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2615-2747 confidence: high

Orpheus comes to Taenarus, Dis's infernal palace, and a dark grove; he enters and faces the Manes and the King of terrors.

Orpheus enters through Taenarus to Dis's infernal palace, faces the Manes and ruler of terrors, and traverses named underworld regions and barriers.
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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: medium

The narrator says he approached near Hell, even the gates of Proserpina, was carried throughout all the Element, and returned to his proper place.

The narrator says he approached near Hell and the gates of Proserpina, was carried through the Element, and returned to his proper place.
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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 3544-3629 confidence: high

Psyches joyfully gives the water to Venus, but Venus accuses her of witchcraft and sends her with a box to Proserpina in hell to obtain enough beauty for one day.

Psyches is sent to Proserpina in hell, and the tower supplies a detailed route through Tenarus, Charon’s ferry, the river, the three-headed dog, and the return payments and offerings.
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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 goes by Mount Tenarus toward hell with coins and sops, navigates passage, river, dog, and Proserpina's chamber, then returns from hell to the light of the world.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11584-11674 confidence: high

Fable summary: Hercules chains Cerberus; Medea prepares poison for Theseus; Ægeus recognizes his son, removes the cup, and celebrates him; Minos seeks allies against Athens for Androgeus’s death.

Hercules chains or drags Cerberus, guardian of the gates of the Infernal Regions, through a gloomy descending cave route.
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The Metamorphoses of Ovid, Books I-VII BOOK THE SEVENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11584-11674 confidence: high

The fable heading says Hercules chains Cerberus, guardian of the gates of the Infernal Regions.

Hercules drags Cerberus, guardian of the gates of the Infernal Regions, along a descending path from a gloomy cave.
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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 first sought and taught poisonous herb properties, and reports a variant origin from Cerberus’s foam when Hercules dragged him from the infernal regions.

Some accounts explain aconite as produced from Cerberus’s foam when Hercules dragged Cerberus from the infernal regions.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SIXTH.; lines 9428-9441 confidence: medium

Footnote 30 adds that some accounts derive aconite from the foam of Cerberus when Hercules dragged him from the infernal regions.

Cerberus is described as dragged by Hercules from the infernal regions.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: medium

The note gives traditions of Semele's tragic end, Cadmus having Semele and her son thrown into the sea, Semele's burial, her divine name Thyone, and Bacchus descending to hell to bring her to heaven.

The explanatory note says Bacchus went down to hell, brought Semele from there, and carried her up to heaven, where she is associated with divine status.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 5030-5135 confidence: medium

The explanation reports traditions: Cadmus has Semele and her son thrown into the sea; Semele is buried at Oreate; Apollodorus says she is deified as Thyone; Bacchus descends to hell, brings her away, and carries her to heaven; other authors give her divine honors.

The commentary says Bacchus goes down to hell, brings Semele away, and carries her up to heaven.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: medium

Pezeron’s explanation links Pluto with the west, Spain, mines, darkness, Tartarus and Lethe as Iberian rivers, and Proserpine carried from Sicily to the Infernal Regions tradition.

The passage links Proserpine’s removal, Pluto’s realm, and the journeys of Theseus and Hercules with Infernal or Stygian regions while also giving geographical explanations in Spain or Epirus.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 8531-8624 confidence: medium

Pezeron says Pluto received the west, worked Spanish gold and silver mines, and that the low, dark, subterranean setting generated the fable of Hell; Tartarus and Lethe are identified with Spanish rivers.

Journeys of Theseus and Hercules into Epirus are said to have been described as descents into Stygian abodes, and infernal geography is mapped onto low regions, mines, rivers, and caverns.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE EIGHTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1330-1459 confidence: medium

Amphiaraüs foresaw that he would not return from the Theban war, hid himself, was betrayed by Eriphyle after Adrastus bribed her with a gold necklace, and was swallowed by the earth with his chariot.

Amphiaraüs foresees his death, hides, is betrayed through a bribe, and is swallowed into the earth with his chariot.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10710-10786 confidence: high

"during the steep ascent," Aeneas "emerged from the Stygian abodes" and, after sacrifice, approached the shores.

Aeneas is described as emerging from the Stygian abodes during a steep ascent.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10710-10786 confidence: high

While the Sibyl speaks during the steep ascent, Æneas emerges from the Stygian abodes to the Eubœan city; after sacrifice he approaches the shore not yet named after his nurse.

Æneas is explicitly described as emerging from the Stygian abodes during an ascent with the Sibyl.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 confidence: medium

Theseus is a prisoner in Epirus; Hercules delivers him, which is presented as the basis of the fable that Hercules went down to Hades or Hell.

The passage says Theseus's rescue from Epirus founded the fable that Hercules went down to Hades or Hell, and Alcestis's rescue founded the fable that he recovered her from the Infernal Regions.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2843-2927 confidence: high

Hercules delivers Theseus from imprisonment in Epirus, said to underlie the Hades descent fable; a monstrous serpent in the cavern of Tænarus is linked to the Cerberus-chaining story.

The passage explicitly says Theseus' rescue from Epirus was the foundation of the fable that Hercules went down to Hades or Hell.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

Hercules’ toils conclude with conquest over death, shown by descent into the underworld and dragging Cerberus to light; old myth has him wound Hades, Alcestis shows conflict with Death, and Hera sends madness before his servitude to Omphale and exchange of club and lion skin for distaff and female robe.

Hercules’ greatest toil is descent into the underworld and dragging Cerberus to light as proof of victory over death.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE NINTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3008-3100 confidence: high

Hercules’ greatest toil is described as conquest over death, represented by descent into the underworld and dragging Cerberus to light; older accounts include conflict with Hades and with Death.

The passage explicitly says Hercules’ toils conclude with conquest over death, represented by descent into the underworld and dragging Cerberus to light.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FIFTEENTH. / EXPLANATION. / EXPLANATION.; lines 12944-13014 confidence: high

Hippolytus is hurled from the chariot, dragged, torn apart, and becomes one continuous wound; he says he visited lightless realms and bathed in the waves of Phlegethon.

Hippolytus is mutilated and dies, visits lightless realms and Phlegethon, and has life restored by the son of Apollo.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10542-10617 confidence: high

Æneas reaches the shores of Cumæ and the cavern of the long-lived Sibyl, asking to pass through Avernus to visit his father's shade.

A living Trojan hero requests access through Avernus, is guided by the Sibyl to Elysium and the underworld, sees his father and ancestors, learns future dangers, and returns.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10542-10617 confidence: medium

The Sibyl points out a branch shining with gold in the woods of the Juno of Avernus and orders Æneas to pluck it; he obeys.

Before Æneas beholds Orcus and Anchises, the Sibyl points out a gold-shining branch and commands him to pluck it, and he obeys.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10542-10617 confidence: high

Æneas reaches Cumæ, the swampy regions and cavern of the long-lived Sibyl, and asks to visit his father’s shade through Avernus.

Æneas asks to visit his father’s shade through Avernus; the Sibyl promises guidance to Elysium and the shade of his parent; Æneas sees Anchises and returns.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION.; lines 10542-10617 confidence: medium

The Sibyl points to a branch shining with gold in the woods of the Juno of Avernus and orders Æneas to pluck it from its stem.

Before the underworld vision, the Sibyl points out a golden branch and commands Æneas to pluck it from its stem.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TENTH. / EXPLANATION.; lines 4104-4203 confidence: medium

Eurydice, wife of Orpheus, dies very young, and Orpheus is inconsolable for her loss.

After Eurydice's death, Orpheus travels to a place associated with raising ghosts, which the explanation says gave occasion to the story that he descended to the Infernal Regions.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 confidence: high

After mourning Eurydice, Orpheus descends to Styx by the Taenarian gate and goes among ghosts to Persephone and the ruler of the shades, accompanying speech with strings.

Orpheus descends through the Taenarian gate to Styx, goes among ghosts to the underworld rulers, and asks for Eurydice’s return.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 3955-4038 confidence: high

After mourning Eurydice, Orpheus dares to descend to Styx through the Taenarian gate and goes among the shades to Persephone and the ruler of the infernal realm.

Orpheus descends to the shades specifically because Eurydice has died and petitions the underworld rulers for her return.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE TENTH.; lines 4040-4101 confidence: medium

The ferryman drives Orpheus away while Orpheus entreats and vainly desires to cross the stream again.

Orpheus remains on the bank for seven days without food, sustained by sorrow and tears, after the ferryman rejects him.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11508-11560 confidence: medium

Æneas' merit ends divine resentment; Iülus' power is established; Venus asks her father to grant Æneas godhead and cites his earlier passage through the Stygian realms.

Venus cites Æneas' prior view of the unsightly realms and passage over the Stygian streams while requesting his godhead.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11508-11560 confidence: medium

Venus petitions her father to grant godhead to Aeneas, born of her blood, and recalls that Aeneas has once seen the unsightly realms and crossed the Stygian streams.

Venus says Aeneas has already beheld the unsightly realms and crossed the Stygian streams.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 confidence: medium

Lycophron’s version says the monster devoured Hercules, who remained three days in its belly and emerged hairless; Palæphatus says Hesione was to be delivered to a pirate and Hercules was wounded while boarding the ship but later victorious.

The Lycophron version says the monster devoured Hercules, who spent three days in its belly and came out hairless.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6256-6345 confidence: medium

Lycophron says the monster devoured Hercules, who remained three days in its belly and emerged hairless; Palæphatus explains Hesione as threatened by a pirate, with Hercules wounded while boarding the ship but later victorious.

Lycophron's version has the monster devour Hercules; he remains three days in its belly and comes out changed by hair loss.
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hindu

Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2570-2710 confidence: medium

Yama draws the thumb-sized vital spark, purusha, from Satyavan's body, fastens it in his noose, and goes southward with the youth's immortal life while Savitri follows.

Savitri follows Yama after he takes Satyavan's immortal life, even though Yama says no living creature may go farther with him.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 47.) THE RIGVEDA. - BILE / HYMN 304 HE RIGVEDA, 517 / AYMN 74.3 LHE RIGVEDA., 541 / HYMN 78.) THE RIGVEDA, B45; lines 35366-35508 confidence: medium

Atri calls loudly while descending to the cavern, and the Asvins come to him with fresh, auspicious, falcon-like fleetness.

Atri descends to a cavern, calls loudly on the Asvins, and receives their swift arrival; a note identifies the cavern as an abyss or deep pit where Atri had been cast.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 2097-2179 confidence: high

On the road, a naked idle beggar appears and disappears. While Utanka puts the earrings down and goes for water, the beggar steals them. Utanka purifies himself, pursues and seizes the thief; the thief sheds the beggar form, becomes Takshaka, and enters a large hole leading to the region of serpents.

Utanka pursues Takshaka into a hole in the ground leading to the region of serpents, then enters after the hole is enlarged.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 54298-54381 confidence: medium

Hanuman says the searchers entered a dark, deep cavern extending many Yojanas, found the palace of Daitya Maya, and were fed and guided by the ascetic Prabhavati.

The search party enters a dark, deep cavern, reaches a hidden palace, receives sustenance and guidance from an ascetic, and emerges toward the sea.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 20179-20264 confidence: high

Arjuna descends into the Ganges, performs ablutions and water oblations to deceased ancestors, and is then dragged to the bottom of the water by Ulupi, daughter of the king of the Nagas, urged by the god of desire.

Arjuna is pulled from the Ganges to the bottom of the water by Ulupi, a Naga princess, and enters the mansion of Kauravya, king of the Nagas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXLVI / SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX; lines 51683-51755 confidence: medium

The goddess goes instantly to Duryodhana, takes him to the nether regions, informs the Danavas, and the Danavas rejoice at seeing him brought among them at night.

The goddess takes Duryodhana to the nether regions where the Danavas receive him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 38895-38983 confidence: medium

The sons see a rift, dig with spades and pickaxes, distress the ocean as Varuna's abode, and kill or mutilate demons, snakes, Rakshasas, and many other beings.

While searching for the horse, the sons find a rift or pit, excavate the sea, and dig down as far as the lower world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 44104-44170 confidence: medium

Indra asks for the preceptor's fee; after the speaker promises to perform the work if possible, Indra commands him to slay the thirty million Nivata-Kavacha Danavas dwelling in the womb of the ocean.

Indra commands the speaker to slay the Nivata-Kavacha Danavas who dwell in the womb of the ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXV / SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII; lines 44202-44247 confidence: high

Arjuna sees the city of demons filled with Danavas; Matali drives the chariot underneath the earth, frightening the city; the Danavas arm themselves, arrange defenses, and shut the gates.

Matali drives Arjuna's chariot underneath the earth toward a demon city, after which armed Danavas/Nivata-Kavachas confront Arjuna in battle.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXV / SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII; lines 13018-13077 confidence: high

After water sport, Bhima is fatigued and loses consciousness under the poison; Duryodhana binds him with cords of shrubs and throws him into the water.

Bhima is bound, thrown into water, and sinks until he reaches the Naga kingdom inhabited by serpents.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVI / SECTION CXXVII / SECTION CXXVIII / SECTION CXXIX; lines 13080-13178 confidence: medium

The Nagas bear Bhima "from under the waters" and place him in the same gardens before vanishing.

Bhima is described as rising from the nether region and being borne from under the waters back to the surface gardens after experiences in the world of the Serpents.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7110-7180 confidence: medium

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

Soma foretells that Abhimanyu, a boy and mighty car-warrior, will enter the impenetrable Chakra-vyuha and fight within it fearlessly.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 680-763 confidence: medium

A disposition of forces defended by Bharadwaja is impenetrable to others but entered singly by the son of Subhadra; Maharathas unable to overcome Arjuna surround and slay the boy Abhimanyu.

The brave son of Subhadra singly enters an impenetrable formation, and the Maharathas later jointly surround and slay the boy Abhimanyu.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 39025-39110 confidence: medium

Krishna entered the sea, defeated Varuna in the watery depths, slew the Danava Panchajanya in Patala, and obtained the celestial conch Panchajanya.

Krishna enters the sea, defeats Varuna in watery depths, and slays Panchajanya in the depths of Patala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCIV / SECTION XCV / SECTION XCVI / SECTION XCVII; lines 14949-15001 confidence: medium

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

Matali takes leave of his wife and enters the nether regions to continue seeking a suitable husband among the Nagas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCV / SECTION XCVI / SECTION XCVII / SECTION XCVIII; lines 15004-15064 confidence: medium

Narada says he is going to see the Lord of the waters, proposes traveling with Matali, says they will search the nether regions and select a bridegroom, and together they enter the nether regions, meet Varuna, receive honor, obtain leave, and wander in the region of the Nagas.

Narada and Matali intentionally enter the nether regions and Naga world as part of a search mission.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLV / SECTION CCCXLVI / SECTION CCCXLVII / SECTION CCCXLVIII; lines 63313-63396 confidence: medium

Having assumed the equine-headed form, the Lord goes to the nether regions, practices high Yoga, and loudly utters Vedic Mantras with distinct, sweet, reverberating pronunciation that fills the nether region.

The Lord proceeds to the nether regions and recovers the Vedas that the Asuras left there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXV / SECTION CCCXXXVI / SECTION CCCXXXVII / SECTION CCCXXXVIII; lines 61023-61098 confidence: medium

Vasu sides with the deities on animal sacrifice; the Rishis angrily curse him to fall from heaven, lose sky-travel, and sink below earth; he falls into a hole while Narayana preserves his memory.

After falling into the earth-hole, Vasu is kept free from hunger and thirst by Vasudhara clarified butter poured in sacrifices.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX / SECTION CCXC; lines 54688-54746 confidence: medium

“The chief of the gods then threw Bhargava into his mouth and swallowed him at once.” Usanas then enters Maheswara’s stomach and wanders there.

Usanas is swallowed by Maheswara and wanders within his stomach.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCVI / SECTION CCVII / SECTION CCVIII / SECTION CCIX; lines 44980-45066 confidence: medium

Brahman says that Vishnu "hath assumed the form of a boar" and will slay the Danavas dwelling "below the earth."

Vishnu in boar form penetrates the nether regions below the earth where the Danavas dwell and slays them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 16822-16905 confidence: medium

At night they see a wolf near a deep hole on the bank of the Sarasvati; Trita runs in fear, falls into the fathomless hole, cries out, and Ekata and Dwita desert him from fear and temptation.

Trita falls into a fathomless, terrible well, likens his condition to hell, and performs a sacrifice that brings the gods to him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 FOOTNOTES / BOOK 16 / BOOK 17 / BOOK 18; lines 39577-39669 confidence: medium

"What is Heaven to me if I am dissociated from my brothers? That is Heaven where those brothers of mine are."

Yudhishthira leaves heaven under divine guidance, enters a painful lower or punitive region, and acts from loyalty to kin and compassion for sufferers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII / SECTION CXLIX; lines 21936-22015 confidence: medium

The deity is described as self-born, as penetrating through the solid earth to the nether regions and slaying Hiranyaksha and others, as creator, lord of the earth, and destroyer of worshippers' sins.

The deity is described as penetrating through the solid earth, going to the nether regions, and slaying Hiranyaksha and others.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 31338-31430 confidence: medium

Utanka, wrathful and anxious, descends from the tree, takes his staff, pierces the anthill, and works for thirty-five days to dig a path to the nether regions inhabited by the Nagas.

Utanka tries to dig a path to the nether regions inhabited by the Nagas in order to recover the ear-rings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LV / SECTION LVI / SECTION LVII / SECTION LVIII; lines 31432-31493 confidence: high

Indra empowers Utanka’s walking staff with thunder; the Earth opens and yields a path to the nether regions inhabited by the Nagas, and Utanka enters their world.

Utanka enters a path opened through the Earth into the nether regions inhabited by Nagas while seeking the lost earrings.
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The Markandeya Purana CANTO CXIV / Canto CXV. / CANTO CXV. / Canto OXVL; lines 33164-33213 confidence: medium

The synopsis says the Daitya king Kujrimbha has a magic club called Sunanda, opens a great hole near Viduratha’s city, and carries the princess Mudavati down to Patala.

The synopsis says Kujrimbha carries Mudavati down to Patala and Vatsa-pri later kills the Daitya and rescues her, after which he marries her.
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The Markandeya Purana CANTO CXV. / Canto OXVL / THE DEMON KUJRIMBHA. AND UIH CLUB SUNANDA. / CANTO CXVJ.; lines 33271-33379 confidence: high

Kujrimbha carries off Mudavati from a grove while she is with maiden-friends; the angry king orders his two sons to descend by a hole on the Nirvindha bank to Rasatala and slay the abductor.

The king's sons and then Vatsapri descend through a hole to Rasatala or Patala to fight Kujrimbha and recover captives.
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The Markandeya Purana CANTO IX. / Canto XXI. / CAKTO XXL / CANTO XSI.; lines 6587-6665 confidence: high

After slaying Asura chiefs, the prince returns on horseback with the woman to his father's city, prostrates, and recounts Patala, Kundala, Madalasa, the Danava conflict, slaughter by the weapon, and return.

The prince reports a visit to Patala, conflict with Danavas, slaughter by a weapon, and return; the father also highlights the visit to Patala and destruction of Asuras.
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The Markandeya Purana Canto OXVL / THE DEMON KUJRIMBHA. AND UIH CLUB SUNANDA. / CANTO CXVJ. / CANTO CXVI.; lines 33382-33541 confidence: medium

Kujrimbha hears the bow-string, comes forward in wrath with his army, and battles the king’s son for three days.

The battle and rescue occur in Patala: the prince fights Kujrimbha, kills him, and frees Muda-vati and the king’s two sons.
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The Markandeya Purana CANTO XX nr. / CANTO XXIII. / CANTO XXIil. / CANTO xxin.; lines 7380-7449 confidence: medium

The prince is led to Patala, where he sees the two companions as young Nagas, lustrous with gems in their hoods and displaying svastika marks.

A royal hero is led from the river to Patala by Naga companions, tours the realm, and enters the residence of its Naga king.
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The Markandeya Purana Canto XX. / THE STORY OF KUVALAYASVA, / CANTO IX. / Canto XXI.; lines 6236-6364 confidence: high

The prince shoots at the boar and wounds it with a half-moon-shaped iron arrow; the boar flees toward a large forest dense with mountain trees, and the horse follows swiftly.

The prince pursues the boar-form Danava, falls through a dark chasm, and reaches Patala.
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The Markandeya Purana Canto XXII. / CANTO xxir. / CAJTTO XXII. / Canto XXIII.; lines 6874-6904 confidence: medium

The canto is introduced as Kuvalayāśva's visit to Pātāla. The synopsis mentions his return and mourning, Asvatara's austerities and praise of Sarasvati, Sarasvati's restoration of Kambala and grant of skill in poetry and music, Śiva's restoration of Madālasā, and the invitation to the Pātāla palace.

The canto heading names Kuvalayāśva's visit to Pātāla, and the synopsis says Asvatara's sons invite him to their palace in Pātāla.
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The Markandeya Purana PUNISHMENTS FOB VARIOUS SINS. / CANTO XV. / Hirita ; see note ** p. 28. / CANTO XV.; lines 4823-5003 confidence: medium

Tormented men ask the king to stay because the air clinging to his body gladdens their minds and dispels burning, suffering, and bodily pains; the king asks Yama's servant why this occurs.

The king, already present in hell, refuses to leave while his presence relieves the tormented and argues that saving sufferers is better than heavenly joy.
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The Markandeya Purana THE STOEY OF HIEIS'-C'ANDBA. / CANTO VIII. / CANTO VIIX. / CANTO Till.; lines 2612-2715 confidence: low

He seeks the forest alone and sees a terrible ravenous lion approaching with open mouth, accompanied by a young elephant; the translator's note gives an alternate fabulous-animal gloss.

The king goes alone to the forest, encounters a ravenous lion with open mouth, and is devoured while lamenting his wife.
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The Markandeya Purana THE STORY OF KUVALAYASVA, / CANTO IX. / Canto XXI. / CAKTO XXL; lines 6367-6518 confidence: high

Kundala asks the hero who he is and why he has come, asking whether he is Deva, Daitya, Gandharva, Naga, or Kinnara, and says men cannot come there nor is a human body such as his.

The human hero wounds the demon, pursues him on horseback, falls into a chasm, wanders in darkness, encounters light, and reaches a palace in a place where Kundala says men cannot ordinarily come.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 confidence: medium

Mayavi flees, Bali and Sugriva pursue him by moonlight, and Mayavi enters a grass-covered cave; Bali tells Sugriva to remain at the cavern mouth while he explores the dark recess.

Bali enters a dark cave to fight Mayavi; Sugriva waits outside and infers Bali's death from blood and demonic sounds.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38276-38433 confidence: medium

Mayavi flees under moonlight into a grass-overgrown cave; Bali orders Sugriva to stay at the cavern mouth while he explores the dark recess and makes him swear by his feet.

Bali pursues the demon Mayavi into a dark cave while Sugriva remains at the threshold, and ominous signs later emerge from within.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38436-38573 confidence: medium

Sugriva says he kept watch by the cave for a year, saw blood rush from the cavern, sealed the entrance with a stone or mountain crag, and returned to Kishkindha.

Bali pursues a demon into a dark cave, remains hidden for a year, kills the demon, and returns to find the entrance sealed after blood from the cave led Sugriva to depart.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39591-39757 confidence: low

The speaker says that if Ráma had asked him first, he would have restored the Maithil lady, bound Rávaṇ with a chain, laid him at Ráma's feet, and followed her even to deepest hell or the ocean, as Hayagríva once freed the white Aśvatarí from hell.

The speaker says he would follow the Maithil lady's track into deepest hell or beneath the ocean's swell and bring her back.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39591-39757 confidence: medium

The speaker compares the unseen blow to a snake biting a sleeping man, says Ráma fulfilled Sugríva’s desire, and claims he could have restored the Maithil lady, bound Rávaṇ, and recovered her from hell or ocean as Hayagríva freed the white Aśvatarí from hell.

The speaker says he would follow the Maithil lady into deepest hell or beneath the ocean’s swell and bring her back, comparing this to Hayagríva freeing Aśvatarí from hell.
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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: medium

“The Vánars rushed within to cool / Their fevered lips in spring or pool. / Vast was the cavern dark and dread, / Where not a ray of light was shed”

The Vanars enter a dark, dreadful, lightless cavern and pass through distress before reaching a bright hidden realm.
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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: medium

Hanumán, with Angad and Tára, resumes the search through mountain terrain; the Vánars find a mountain cave with creepers and water-loving birds and enter it seeking water.

The searchers move through mountain terrain, enter a dark cave because of thirst, and continue through gloom before finding a hidden inner realm.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43568-43738 confidence: medium

The ascetic woman says the living scarcely return from the cave to daylight, but she will free them through penance, fasting, and holy rite; she instructs them to close their eyes.

The ascetic woman says few living beings can return from the cave, then uses ascetic power and a closed-eye instruction to bring the Vánars back to the outer world.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43568-43738 confidence: medium

The Vánars reach the ocean shore, weaken from hunger, lie under trees, and notice a dark ground-opening covered by creeping plants.

The searchers, weakened by hunger and thirst, enter a dark opening in the ground, clasp hands, and move through cave mazes and an inner grove.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43568-43738 confidence: medium

“Scarce may the living find their way / Returning hence to light of day”; she will free them by penance, fast, and rite if they close their eyes.

The ascetic woman says return to the light of day is nearly impossible for the living, then leads the Vánars out of the mazy cavern after they cover their eyes.
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The Ramayan of Valmiki Canto XXV. The Battle. / Canto XXVIII. Khara Dismounted. / Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest.; lines 32934-33108 confidence: medium

Sítá says Ráma would bring her back if she dwelt in hell, even if Yama claimed her as prey.

Sítá says Ráma would bring her back even if she dwelt in hell and Yama claimed his prey.
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The Ramayan of Valmiki Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5492-5590 confidence: medium

Sagar summons his sixty thousand sons, tells them to pursue the robber whether hidden in earth or beneath the ocean, explore the sea-garlanded world, and dig a league each until they find the horse.

Sagar’s sons pursue the robber’s track by digging through the earth until they reach hell while looking for the horse.
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The Ramayan of Valmiki Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5492-5590 confidence: medium

Sagar summons his sixty thousand sons and commands them to pursue the robber in the depths of earth or under the ocean, explore the sea-garlanded earth, and dig a league each until they find the horse.

Sagar’s sons dig through the earth in pursuit of the stolen horse until they reach hell and search Jambudvip.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5593-5733 confidence: medium

Sagar's sons cleave and search the earth, killing many creatures and treading on snakes, demons, fiends, and gods, but they fail to find the robber or the spoil.

Sagar's sons and then Anśumán follow a dug underground route in search of the stolen sacrificial horse.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5593-5733 confidence: high

King Sagar orders his sons to keep digging through earth's depths, kill the robber, and bring back the charger; the sixty thousand chiefs obey and dig deeper.

Sagar's sons dig through earth's depths in search of the robber and charger, and Anśumán later follows the underground path to recover the steed.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: medium

For Bhagírath’s sake Śiva ends Gangá’s wandering and sends her into Vindu’s lake; seven rivers issue from her, and the seventh follows Bhagírath.

The river is led from sky to earth, then to the ocean and nether caves, where it completes delayed rites for the dead.
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The Ramayan of Valmiki Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5908-6061 confidence: medium

Gangá reaches the sea and goes deep below through earth's nether caves to the place dug by Sagar's sons; Bhagírath pours funeral libation over his kinsmen's dust, and their spirits gain beatitude, heavenly bodies, and eternal rest in the skies.

Bhagírath seeks the depths and leads Gangá through earth's nether caves to the place where Sagar's sons had dug their way.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57756-57837 confidence: medium

Rávaṇ invades the kingdom of departed spirits and fights its sovereign Yáma.

Rávaṇ invades the realm of departed spirits and later goes under the earth into Pátála.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57756-57837 confidence: medium

Rávaṇ goes under the earth into Pátāla, the treasure-house of waters inhabited by serpents and Daityas; he subdues Bhogavatí ruled by Vásuki, subjects the Nágas, reaches Varuṇ’s seat, defeats Varuṇ’s sons, and leaves victorious.

Rávaṇ goes under the earth into Pátāla, a water-treasure realm inhabited by serpents and Daityas, and subdues the Nágas.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: medium

After Sita’s oath, the earth opens; a beautiful divine throne rises, borne by resplendent dragons; the Earth goddess welcomes Sita and seats her beside herself; the throne descends to Hades while flowers fall from heaven.

Sita is seated on a divine throne and slowly descends to Hades.
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The Ramayan of Valmiki CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57839-57896 confidence: medium

The earth cleaves; a divine throne rises borne by resplendent dragons; the Earth goddess welcomes Sita and seats her beside herself; the throne descends to Hades while flowers fall from heaven.

Sita descends to Hades on a divine throne after the earth opens and the Earth goddess receives her.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: medium

Svayamprabha, the self-luminous, is discussed as identified by De Gubernatis with the moon and a good fairy; the note says Hanuman and companions wandered for a month in the cavern while searching for Sita, and Svayamprabha then led them out.

Hanuman and his companions wander in a cavern while searching for Sita, and Svayamprabha leads them out.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: medium

In the boar avatar Vishnu rescues the earth from Hiranyaksha, who had carried it into the ocean depths; Vishnu dives into the abyss and slays the demon after a long contest.

Vishnu as boar dives into the abyss and rescues the earth from a demon who carried it into the ocean depths.
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The Ramayan of Valmiki SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57936-58038 confidence: medium

In boar form Vishnu rescues the earth from the demon Hiranyaksha in the ocean depths after a thousand-year contest; in half-man, half-lion form he delivers the earth from Hiranyakashipu.

The boar avatar dives into the oceanic abyss and rescues the earth from Hiranyaksha after slaying him.
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The Rámáyan of Válmíki, translated into English verse Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38274-38431 confidence: medium

By moonlight a grass-covered cave appears; Máyáví enters it, and Báli orders Sugríva to watch at the cave mouth while he explores the dark recess.

Báli enters the cave's dark recess to confront Máyáví while Sugríva remains at the mouth.
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The Rámáyan of Válmíki, translated into English verse Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38434-38571 confidence: medium

Báli reviles Sugríva, gathers the lords and subjects, and says Máyáví came by night, challenged him, fled into a cave, and that Sugríva was ordered to remain at the mouth.

Báli enters the cave depths to pursue the demon, spends a year searching, slays the foe, seeks the light of day, and breaks out through a blocked mouth.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39589-39755 confidence: medium

The speaker says that even if the lady were in deepest hell or beneath the ocean’s swell, he would have followed and brought her back, as Hayagríva once freed the white Aśvatarí from hell.

The speaker claims he would have followed the Maithil lady into deepest hell or beneath the ocean and cites Hayagríva freeing the white Aśvatarí from hell.
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The Rámáyan of Válmíki, translated into English verse Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43168-43263 confidence: medium

The warriors boast of vanquishing hell, rending mountains, breaking trees, cleaving earth, stirring the sea, leaping a hundred leagues, and ranging through land, hill, sea, and hell.

The warriors boast of vanquishing hell, leaping a hundred leagues, and ranging through land, sea, hill, and the depths of hell.
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The Rámáyan of Válmíki, translated into English verse Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave.; lines 43441-43563 confidence: medium

Angad and Tára are beside Hanumán as he again tries mountain caverns, passes, wooded steeps, animal lairs, and torrent areas.

The Vánars conduct a weary mountain search, enter a dark cave, pass through distress, and discover a concealed luminous grove described as a maze and hidden from wanderers.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43566-43736 confidence: medium

Hungry and exhausted, the Vānars rest beneath trees and then see a dark ground opening covered by creeping plants, with wet swans and mallards emerging.

The Vānars enter a dark ground opening, traverse mazes, and require the ascetic lady’s ritual power and the closed-eye instruction to return to daylight.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIII. The Sone. / Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth.; lines 5490-5588 confidence: medium

Sagar summons his sixty thousand sons, orders them to pursue the thief beneath earth or ocean, dig the sea-garlanded earth until the horse is found, and says he will remain with his grandson and priests.

Sagar’s sons force their way through the recesses of the earth, dig sixty thousand leagues, and reach hell while searching for the stolen horse.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5591-5731 confidence: medium

After the Gods depart, Sagar’s children keep piercing the ground, cleave the whole earth, and report that countless creatures died while they searched without finding the robber or spoil.

The searchers dig through the earth’s depths seeking the horse; Anśumán later follows the underground path to recover it.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIV. Brahmadatta. / Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil.; lines 5906-6059 confidence: medium

Gangá follows Bhagírath to the sea and through earth’s nether caves to the depths dug by Sagar’s sons; Bhagírath pours a funeral libation over his kinsmen’s dust, and when the flood touches it their spirits gain beatitude, heavenly bodies, and rise to the skies.

Bhagírath leads Gangá from the sea through earth’s nether caves to the depths associated with Sagar’s sons.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57754-57835 confidence: high

Rávaṇ goes under the earth into Pátála, a treasure-house of waters inhabited by serpents and Daityas; he subdues Bhogavatí, Vásuki's city, subjects the Nágas, reaches Varuṇ's seat, defeats Varuṇ's sons, and departs triumphant.

Rávaṇ goes under the earth into Pátála, a treasure-house of waters inhabited by serpents and Daityas, and subdues Vásuki's city and the Nágas.
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The Rámáyan of Válmíki, translated into English verse CAREY AND MARSHMAN. / SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE.; lines 57837-57894 confidence: medium

After Sítá’s oath, the earth cleaves; a beautiful divine throne rises, borne by resplendent dragons; the Earth goddess welcomes Sítá, seats her beside herself, and they descend to Hades while flowers fall from heaven.

Sítá is seated beside the Earth goddess on a divine throne and slowly descends to Hades.
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The Rámáyan of Válmíki, translated into English verse SCHLEGEL. / GORRESIO. / HIPPOLYTE FAUCHE. / ADDITIONAL NOTES.; lines 57934-58036 confidence: medium

In the boar avatar, Vishnu rescues the earth from Hiraṇyáksha, who carried it into the ocean depths; Vishnu dives into the abyss, fights for a thousand years, and kills the monster.

The boar avatar dives into the ocean abyss, defeats Hiraṇyáksha, and rescues the earth.
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greek

Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 626-712 confidence: medium

Several poems ascribed to Hesiod are listed, including Peleus and Thetis, Theseus' descent into Hades, and a Circuit of the Earth connected with Phineus, the Harpies, and the Argonaut legend; the passage discusses later interpolation and detachment from the Catalogues.

The passage names a poem titled Descent of Theseus into Hades.
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Hesiod, the Homeric Hymns, and Homerica ENDNOTES / PREPARERS NOTE / PREFACE / INTRODUCTION; lines 626-712 confidence: medium

Several poems are ascribed to Hesiod, including the Epithalamium of Peleus and Thetis, the Descent of Theseus into Hades, and the Circuit of the Earth; the passage says such poems were probably expanded interpolations from the Catalogues and later detached.

The passage names a poem titled Descent of Theseus into Hades among works ascribed to Hesiod.
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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: high

Endymion is taken by Zeus into heaven, loves Hera, is deceived by a cloud shape, and is cast down into Hades.

Endymion is transported by Zeus to heaven, deceived after loving Hera, and cast down into Hades.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4158-4264 confidence: medium

At Oedipus' burial and the Theban expedition, Amphiaraus knows Zeus' ordinance, but the earth yawns and swallows him with horses and chariot.

The earth yawns and swallows Amphiaraus with his horses and chariot.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES. / GELLOUDES. / STRIGES.; lines 10586-10678 confidence: medium

A fishing boy dives into the river after his rod, finds stairs at the bottom, descends forty steps, and enters a large room where an ox-headed man says he is waiting for a princess.

The boy dives into a river, descends a flight of forty steps, and enters a room beneath the river.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals FOOTNOTES: / M.D.VI. / CHAPTER III. / THE COMMUNION OF GODS AND MEN.; lines 12815-12911 confidence: high

Death is said not to have been the only path to the heavens or Hades; some passed there living by divine grace, and a minstrel and hero returned from the gods below by lyre or club.

The passage says a minstrel and a hero matched themselves with the gods below and that a club or lyre opened the doors for return to earth.
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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 1954-2035 confidence: high

Local Maina tradition is said to see Michael with a drawn sword near the caves of Taenarus, the route of Heracles’ ascent with Cerberus from the lower world and a known descent thereto.

The caves of Taenarus are described as the route through which Heracles ascended with Cerberus from the lower world and as a known descent thereto.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / THE SURVIVAL OF PAGAN DEITIES.; lines 4139-4237 confidence: medium

A hero who would slay the monster crosses water, specifically sea instead of Styx, to an island lair and sees three heads looking from a hole, with eyes flashing fire and jaws breathing flames.

A hero who would slay the monster crosses water, described as sea instead of the river Styx, to reach an island lair.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer THE MANUSCRIPTS OF PAUSANIAS / EDITIONS AND TRANSLATIONS / VOL, I. E / VOL. 1. F; lines 2059-2166 confidence: medium

The painting includes the hero Marathon, Theseus coming up from the under-world, Athena, and Heracles; Marathonians claim to have first regarded Heracles as a god.

The Marathon painting represents Theseus as coming up from the under-world.
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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

A temple of Clymenus stands opposite Chthonia's temple; Pausanias says Clymenus is a surname of the underworld god. Nearby are a temple of Ares and the Portico of Echo, which reverberates speech at least three times.

A chasm in the place of Clymenus is said to be the route through which Heracles brought up the Hound of Hell, and the surrounding places bear underworld names.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. DD / VOL. I, EE / VOL, 1. FF / VOL, I. GG; lines 8796-8906 confidence: high

The Argives say that through the Alcyonian Lake “Dionysus went down to Hell to bring up Semele,” and that Polymnus showed him the descent; the lake's depth is said to be beyond discovery.

The Argives say Dionysus went down through the Alcyonian Lake to Hell to bring up Semele, with Polymnus showing him the descent.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 3961-4074 confidence: medium

About twelve stades from Oropus is the sanctuary of Amphiaraus; legend says that in exile from Thebes, "the earth opened and swallowed both him and his chariot," though another location called the Chariot is named for the event.

The passage reports a legend in which Amphiaraus and his chariot are swallowed by the earth.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. H / VOL. I. K / VOL. 1. M / VOL, I. N; lines 4283-4382 confidence: medium

“Pluto descended there to the lower world after carrying off the Maid.”

Pluto is said to have descended to the lower world after carrying off the Maid.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. R / VOL. I. T / VOL. I. U / VOL. I. AA; lines 7298-7331 confidence: medium

At the rout by the wall of Thebes, the earth opens and receives Amphiaraus and his chariot, swallowing Baton at the same time.

At the rout by the wall of Thebes, the earth opens and receives Amphiaraus and his chariot, swallowing Baton as well.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I. U / VOL. I. AA / VOL. I, BB / VOL. I. DD; lines 8163-8209 confidence: medium

The temple has altars to gods said to rule under the earth; local accounts say Semele was brought out of Hell by Dionysus and Heracles dragged up the Hound of Hell, though Pausanias states doubts.

At altars to gods under the earth, the passage reports Semele being brought out of Hell by Dionysus and Heracles dragging up the Hound of Hell.
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Plutarch's Morals ON RESTRAINING ANGER. / A DIALOGUE BETWEEN SYLLA AND FUNDANUS. / PLUTARCH SENDS GREETING TO PACCIUS. / ON ENVY AND HATRED.; lines 14388-14420 confidence: medium

The guide of Thespesius' soul says Orpheus reached this place while seeking his wife’s soul, then misremembered what he saw and falsely reported that the oracle at Delphi was common to Apollo and Night.

Orpheus is said to have come this far in quest of the soul of his wife.
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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

Odysseus waits to speak with his mother until he has learned from Tiresias in Hades, then asks about Tyro, Chloris, and Epicaste's death.

Odysseus is explicitly said to have gone to Hades to learn from the seer Tiresias.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 confidence: medium

Orpheus, son of Oeagrus and a harper, is sent away with only an apparition of the woman he sought; because he did not dare to die for love and tried to enter Hades alive, he is later made to die at the hands of women.

Orpheus seeks a woman and tries to enter Hades alive, but is denied and punished because he did not dare to die for love.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 1320-1353 confidence: medium

Orpheus, son of Oeagrus and a harper, is sent away empty; the gods show him only an apparition of the woman he sought and do not give her up.

Orpheus tries to enter Hades alive to recover the woman he seeks, but is denied her and receives only an apparition.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 confidence: high

Orpheus goes down to Hades alive to bring back his wife, is mocked with an apparition only, and the gods later contrive his death as punishment for cowardliness.

Orpheus goes down alive to Hades to bring back his wife, but receives only an apparition and is later punished by the gods.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 64-148 confidence: high

Orpheus, called a miserable harper, goes alive to Hades to bring back his wife, receives only an apparition, and is later punished by the gods for cowardliness.

Orpheus goes down to Hades alive to bring back his wife.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2012-2098 confidence: low

The current holds Argo between the clashing rocks; Athena thrusts back one rock and pushes the ship through, the stern-ornament is clipped, Athena goes to Olympus, the rocks are fixed forever by divine destiny, and the heroes think themselves saved from Hades.

After escaping, the heroes are said to deem themselves saved from Hades, and Jason later says he would not fear even a way through the gulfs of Hades.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 254-367 confidence: medium

Butes and Phalerus come from Cecropia; Alcon sends Phalerus though he is his only son; Theseus is absent because he is held beneath Taenarus with Peirithous.

Theseus is kept beneath the land of Taenarus after following that path with Peirithous, preventing him from joining the Argonautic labor.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1303-1376 confidence: medium

Later epic poets are described as following Homer in army catalogues, funeral games, visits to the shades, detention from return by Calypso/Dido/Armida-like figures, absence from the army, and celestial armor; other Greek-source borrowings are also mentioned.

The passage says Ulysses visits the shades and that Aeneas and Scipio are sent after him in later works.
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The Iliad CONCLUDING NOTE. / INTRODUCTION. / THEODORE ALOIS BUCKLEY. / POPES PREFACE TO THE ILIAD OF HOMER; lines 1303-1376 confidence: high

The passage says later epic poets follow Homer in catalogues, funeral games, shade visits, detentions from return, quarrel absences, celestial armour, and other copied or adapted episodes.

Ulysses visits the shades, and Aeneas and Scipio are said to be sent after him.
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The Iliad THE SINGLE COMBAT OF HECTOR AND AJAX. / BOOK VIII. / ARGUMENT. / THE SECOND BATTLE, AND THE DISTRESS OF THE GREEKS.; lines 8694-8829 confidence: high

Pallas says Jove prevents Hector's fall, complains that he forgot her aid to his favorite son pressed by Eurystheus, recalls Pluto's gates, the triple dog, Styx, and hell, says Jove favors Thetis' son, and urges Juno to launch the chariot while she arms.

Pallas recalls Jove's favorite son going to Pluto's gates, crossing Styx, and confronting the triple dog.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1426-1563 confidence: high

Hercules’ labors include carrying off Cerberus from the nether world.

Hercules carries off Cerberus from the nether world.
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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 1699-1850 confidence: high

Ulysses’ adventures continue with the descent to the nether world, the Sirens, Scylla and Charybdis, the oxen of the Sun, shipwreck, Charybdis, Calypso, a raft, Alcinous and the Phaeacians, return home, suitors of Penelope, and slaughter of the suitors.

Ulysses’ adventures explicitly include the descent to the nether world.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 2340-2459 confidence: high

Eurydice, Orpheus's wife, died after being bitten by a snake.

Orpheus goes down to Hades wishing to bring back Eurydice after her death.
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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 11689-11815 confidence: high

A note says Dionysus went down to hell at Lerna to fetch Semele through the bottomless Alcyonian Lake, asked Prosymnus the way, and after returning paid the promised reward to the dead guide at his grave using a shaped fig-wood branch.

A note says Dionysus descends to hell at Lerna through the Alcyonian Lake to fetch Semele, his mother, and returns.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL I. R / VOL. I, T / VOL. I, U / VOL. I. Y; lines 11817-11939 confidence: high

“having brought up his mother from Hades and named her Thyone, he ascended up with her to heaven.”

Dionysus brings his mother from Hades, gives her a new name, and ascends with her to heaven.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 7752-7865 confidence: medium

The note says Tzetzes reports Hercules leaping fully armed into the sea monster's jaws, spending three days in its belly hewing it, and emerging hairless; the Scholiast tells a similar tale.

A cited variant says Hercules leaps into the monster's jaws, remains in its belly for three days, and comes out after cutting it from within.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1. K / VOL. I. M / VOL. 1, N / VOL, I. Q; lines 8688-8792 confidence: high

Hercules comes to Taenarum in Laconia, where the mouth of the descent to Hades is located, and descends through it.

Hercules descends through the mouth of Hades at Taenarum, encounters souls and phantoms, and reaches the gates of Hades.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. 1. K / VOL. I. M / VOL. 1, N / VOL, I. Q; lines 8688-8792 confidence: high

"A twelfth labour imposed on Hercules was to bring Cerberus from Hades"; Cerberus has "three heads of dogs, the tail of a dragon," and snake heads on his back.

The twelfth labour requires Hercules to bring Cerberus from Hades.
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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 13107-13225 confidence: high

The note says Amphiaraus was believed swallowed alive with chariot and horses, descended to the nether world, was deified, had an oracle, and disappeared where the ground split by a thunderbolt.

Amphiaraus is described as swallowed alive with his chariot and horses and descending to the nether world.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I. M / VOL. 1, N / VOL, I. Q / VOL I. R; lines 9383-9505 confidence: medium

A note says Hercules went down to hell to fetch Cerberus, met Meleager's ghost, and proposed to marry Deianira; it cites Bacchylides, Pindaric scholia, and Diodorus for related material.

A note says Hercules descends to hell for Cerberus, meets Meleager's ghost, and proposes to marry Deianira.
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The Odyssey BOOK VII / RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. / BOOK VIII / BOOK IX; lines 3900-3994 confidence: medium

On the Cyclopes' coast the party sees a great cave near the sea, overhung with laurels, with a large walled yard for sheep and goats; its absent owner is described as a huge, solitary, outlaw-like monster, unlike a human and crag-like.

Ulysses and selected companions enter a great cave belonging to a huge non-human solitary monster, despite foreboding and his men's advice to leave.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 confidence: high

Circe says there is another journey before sailing homeward: Ulysses must go to Hades and Proserpine to consult the ghost of Teiresias, whose understanding remains in death.

Circe says Ulysses must take another journey before sailing homeward, specifically to Hades and Proserpine, and later Ulysses tells the men they must go there instead of directly home.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 confidence: high

After feasting, Ulysses gets into bed with Circe and asks her to keep her promise about furthering his homeward voyage.

Ulysses seeks homeward passage, but Circe says he must first go to the house of Hades and Proserpine.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4783-4874 confidence: high

At sunset the ship reaches the deep waters of Oceanus and the Cimmerian land, described as misty, dark, sunless, and night-like; the group goes to the place Circe had described.

Ulysses sails beyond the ordinary sea to Oceanus and the sunless Cimmerian region, where ghosts from Erebus appear and Teiresias describes him as having left daylight to visit the dead.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4783-4874 confidence: high

At sunset the ship reaches Oceanus and the land and city of the Cimmerians, a place of mist, darkness, and unpierced by sunlight; the crew beaches the ship and follows Oceanus to Circe's indicated place.

Ulysses travels from the living world to a dark place associated with the dead, and Teiresias describes him as having left the light of day to visit the dead.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: high

Teiresias returns to the house of Hades; Odysseus’s mother tastes the blood, recognizes him, speaks fondly, asks how he came alive to the abode of darkness, and says Oceanus and terrible waters lie between the living and dead and require a ship to cross.

Odysseus, while alive, is in the abode of darkness and says he came to consult the ghost of the Theban prophet Teiresias for knowledge.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4876-4967 confidence: high

Teiresias returns to the house of Hades after speaking his prophecies; Odysseus remains until his mother tastes the blood, recognizes him, and speaks fondly.

Odysseus is alive in the abode of darkness, consults Teiresias, and speaks with his mother's ghost in Hades.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 4969-5068 confidence: high

A dead female speaker addresses the narrator as her son, explains that bodies perish by consuming fire after life leaves and the soul flits away like a dream, then tells him to return to daylight and remember these things for his wife.

The narrator is in contact with the dead, is told to return to daylight, and questions ghosts who gather around blood in the underworld setting.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

After Proserpine dismisses female ghosts, Agamemnon's ghost approaches with those who died with him; after tasting blood he recognizes Ulysses and tries to embrace him without strength or substance.

Ulysses recounts an encounter with Agamemnon's ghost after Proserpine dismisses other ghosts; the ghost tastes blood, recognizes him, and converses with him.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5070-5169 confidence: high

Ulysses agrees to continue and introduces a sadder tale of comrades who died on their return through the treachery of a wicked woman.

Ulysses narrates a scene among ghosts where Agamemnon appears after Proserpine dismisses female ghosts.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5171-5269 confidence: high

As Ulysses and Agamemnon weep and talk, the ghost of Achilles comes with Patroclus, Antilochus, and Ajax and asks why Ulysses ventures to the house of Hades among the dead.

Ulysses is described as venturing down to the house of Hades and encountering multiple dead figures and underworld scenes.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5171-5269 confidence: high

Ulysses tells Achilles that he came to consult Teiresias for advice about returning home to Ithaca, after Achilles remarks that Ulysses has ventured down to the house of Hades among the dead.

Ulysses is alive among ghosts in Hades and says he came to consult Teiresias about returning home.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5271-5317 confidence: high

Hercules addresses Ulysses, says he was son of Jove yet suffered many labors under a lesser master, and recounts bringing the hell-hound out of Hades with Mercury and Minerva’s help.

Ulysses is present among the dead, and Hercules recounts being sent to Hades to fetch the hell-hound and bringing it out with divine aid.
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The Odyssey BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE. / BOOK XI / THE VISIT TO THE DEAD.88; lines 5271-5317 confidence: high

Hercules recognizes Ulysses and says he suffered many labors, including being sent to Hades to fetch the hell-hound, which he brought out with help from Mercury and Minerva.

Ulysses is present in Hades as an observer, and Hercules also recounts being sent there to fetch the hell-hound and bringing it out.
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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: high

After clearing Oceanus, the crew reaches the Aeaean island, draws the ship onto the sands, and sleeps on shore until daybreak.

Circe explicitly says the voyagers went down alive to the house of Hades and returned, and the passage begins after their departure from Oceanus.
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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: high

After clearing Oceanus, the voyagers reach Aeaea, draw the ship onto the sands, sleep on shore, and wait for dawn.

Circe explicitly says the group went down alive to Hades and returned, and the passage opens after their departure from Oceanus toward Aeaea.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: medium

Ulysses tells Penelope their troubles are not finished and recalls that Teiresias's shade prophesied to him when he went down into Hades to ask about his return.

Ulysses states that he went down into Hades to ask Teiresias about his return, and he recounts Teiresias's prophetic instructions and prediction of death.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: medium

Ulysses tells Penelope that their troubles are not over and that Teiresias prophesied a long, difficult task when Ulysses went down into Hades to ask about his return.

Ulysses says Teiresias prophesied concerning him on the day he went down into Hades to ask about his return and that of his companions.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 confidence: high

Ulysses sails to the chill house of Hades to consult Teiresias and sees dead comrades and his mother; he also recounts the Sirens, wandering rocks, Charybdis, and Scylla.

Ulysses says he sailed to the chill house of Hades to consult the ghost of the Theban prophet Teiresias and saw dead comrades and his mother.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10298-10348 confidence: high

He tells of Circe and of sailing to the chill house of Hades to consult the ghost of the Theban prophet Teiresias, where he sees old comrades and his mother.

Ulysses reports sailing to the house of Hades to consult the ghost of Teiresias and seeing dead comrades and his mother.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 762-849 confidence: low

Aegyptius’s son Antiphus went with Ulysses to Ilius; the savage Cyclops killed him in the cave and cooked him. Eurynomus, another son, is one of the suitors, and Aegyptius still mourns Antiphus.

Aegyptius’s son Antiphus is said to have been killed by the savage Cyclops when shut in the cave, and the Cyclops cooked him.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19022-19142 confidence: medium

"they must be made to descend again among the prisoners in the den" and partake of their labours and honours.

After ascent, the philosophers must descend again among prisoners in the den or underground abode and learn to see in the dark for the benefit of others.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 20154-20256 confidence: medium

At the end of philosophical study, trainees are sent down again into the den and compelled to hold military or other offices so their response to temptation can be tested.

Trainees are sent down again into the den and compelled to hold offices, where temptations test whether they stand firm.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 confidence: medium

“for fifteen years let the student go down into the den, and command armies, and gain experience of life.”

The student is said to go down into the den for practical experience and later return at fifty to contemplate the good and govern.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 4013-4089 confidence: medium

The second gymnastic training of the soul lasts about five or six years from thirty; afterward the student goes down into the den, commands armies, and gains life experience for fifteen years.

The student is instructed to go down into the den for practical experience and later return to the end of all things.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 5706-5773 confidence: medium

The story of Er is introduced: Er, son of Armenius, is thought killed in battle, remains uncorrupted, is placed on a funeral pyre on the twelfth day, revives, and reports what he saw below.

Er’s soul goes to the world below and he is instructed to observe as a messenger to humans before returning to life.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10460-10547 confidence: low

Gyges, a Lydian king's shepherd, encounters an earthquake opening, descends, sees a hollow brazen horse, finds a more-than-human dead body wearing a gold ring, takes the ring, and reascends.

Gyges descends into an earthquake-made opening, encounters marvels and a dead more-than-human body, takes the ring, and reascends.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10460-10547 confidence: medium

Gyges, a shepherd serving the king of Lydia and ancestor of Croesus, is present when a storm and earthquake make an opening in the earth where he feeds his flock.

Gyges descends into an opening made by an earthquake, encounters marvels and a more-than-human corpse, takes a ring, and reascends.
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native american plains

Blackfoot Lodge Tales KUT-O'-YIS / KUT-0 -YIS 31 / KUT-0 -YIS 33 / KUT-O'-YIS 35; lines 1841-1938 confidence: medium

At Wind Sucker's place, Kut-o'-yis looks into his mouth and sees many dead people; inside, the ground is white with bones, there are dead bodies and living people, and a living person identifies the hanging object as Wind Sucker's heart.

Kut-o'-yis goes into Wind Sucker, finds dead and living people inside, kills Wind Sucker by cutting his heart, cuts through the ribs, and releases survivors.
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Blackfoot Lodge Tales THE BEAVER MEDICINE 123 / THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE / ORIGIN OF THE WORM PIPE 1 29; lines 5530-5614 confidence: high

The man reaches a lodge and says he is looking for his dead wife; he mourns her, refuses other wives, and says his little boy cries for his mother.

The living husband enters the ghost country, encounters ghost hosts and relatives, and seeks the return of his dead wife.
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Blackfoot Lodge Tales THE LOST WOMAN 1 5 / THE LOST WOMAN I9 / THE LOST WOMAN 21 / ADVENTURES OF BULL TURNS ROUND; lines 1410-1526 confidence: medium

Wolf Tail invites Bull Turns Round to get feathers at an eagle nest in a dead tree on a high cliff over the river. When Bull Turns Round climbs, Wolf Tail says he will push the tree over; Bull Turns Round pleads and denies beating the wife, but Wolf Tail pushes the tree over the cliff.

Bull Turns Round falls from the cliff into the river, is carried downstream, and arrives near the lodge of Under Water People.
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Gros Ventre Myths and Tales CONTENTS. / INTRODUCTION. / MYTHS AND TALES. / ABSTRACTS.; lines 4047-4131 confidence: medium

Clotted-Blood travels through multiple deadly encounters: a falling tree, sinking bridge, people-sucking wolf, consuming dish, gambling Bull, swing and water-monster episode, and sharp-legged killer.

Clotted-Blood allows himself to be swallowed by the river water-monster and kills it.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1735-1805 confidence: medium

The old man warned that a great wolf sucks people toward him. Clotted-Blood challenges the wolf, pretends to be drawn in, jumps down its throat, finds people and the beating heart inside, pierces the heart with a knife tied to his head while dancing, kills the wolf, cuts it open, and emerges with the people.

Clotted-Blood jumps down the wolf's throat, encounters people inside, pierces the wolf's heart from within, cuts open the wolf, and exits with the people.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3167-3216 confidence: medium

Two young male friends travel, find a trail, follow it a long time, enter a hill where the trail leads through the earth to the other side, and continue without food until thin and bony.

Two young men follow a trail into a hill, through the earth, and then encounter a tree-sized person who takes them to a giant people's camp.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4844-4962 confidence: medium

Two men see a lodge on the river bottom; one dives down and enters, finding no water inside and much medicine hanging up. Later he enters another underwater lodge, is taught the whole ceremony, gathers medicine, and paints the black-and-yellow buffalo-lodges, called the most powerful painted lodges.

A man dives below the water, enters lodges where no water is inside, sees medicine, and is taught the ceremony that begins the black-and-yellow buffalo-lodges.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14766-14903 confidence: medium

Younger brother reports sister’s disappearance; older brother says Dzoavits has taken her. The brothers cut through rocks into Dzoavits’ lodge, find the pregnant sister weaving a willow basket, kill Dzoavits with a scraper, climb out with her, and the opening closes.

The brothers cut through rock, fall into Dzoavits’ lodge below, then climb out with their sister before the opening closes.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15334-15455 confidence: high

A rope with a bell is used to lower men into the hole. Rock-Mover, Earth-Transposer, and Pine-Transplanter each ring the bell in fear and are pulled up; Bear then descends.

The companions fail to descend the hole, while Bear goes down, encounters men below, kills them, and sends women up by rope.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14508-14604 confidence: medium

Children are swimming at the Bighorn canon; one child disappears, and people think an alligator took the child into the water.

Runs-near-the-camp keeps vigil at the water, is taken into the river, learns the dead child is held near water-beings, and brings the body back to camp.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14634-14725 confidence: medium

The mountain sheep tell the boy to ride on them and carry him downward by ledges to a small island surrounded by water.

Mountain sheep carry the boy down successive ledges to the island where he meets the old patron and receives a name and powers.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10235-10324 confidence: medium

The young man lies in his pit beneath a jack-rabbit bait, hears flying noises, finds a rock blocking the exit, cannot cut through with his knife, remains trapped and weakened for an unknown number of nights, and later finds the rock gone.

The young man is sealed in an earth pit by a rock, suffers there for an unknown number of nights, then emerges and is rescued by a small boy who restores him.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9045-9137 confidence: high

One-eye says the people spoiled buffalo meat he wanted, takes a parentless boy, throws him into a hole in the ice, and the boy falls through the smoke hole of a tipi in the water where a man, woman, and two dogs that are really a bear and mountain lion are seated.

The boy is thrown into an ice hole and passes into a tipi in the water, where he encounters nonordinary occupants.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9110-9202 confidence: medium

One-eye drags an orphan boy and throws him into a hole in the ice; the boy falls through the smoke hole of a tipi in the water.

The boy is cast into an ice-hole and enters an underwater tipi inhabited by a powerful man and other beings.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10930-11031 confidence: medium

The Crow camp follows buffalo on a hunt; four men track the herd, see it entering a big hole in a hill, follow through a dark cave going downhill, and emerge by a river with many buffalo.

The four Crow men follow buffalo into a hole in a hill, go downhill through a cave, emerge on the other side, and later report that they went to the other side of the earth.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 10995-11096 confidence: high

The Crow camp follows buffalo; four selected men track the herd and see it enter a big hole in the side of a hill, then follow the buffalo into the cave, going downhill in darkness.

The four Crow men follow buffalo into a cave going downhill, emerge near the giants, and later describe having followed the buffalo to the other side of the earth before returning.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11726-11823 confidence: medium

The medicineman asks where the man was taken, prepares with a young willow, instructs others not to look, whistles, walks on water, and disappears under the water near the place.

The medicineman walks on water, disappears beneath it, and returns with objects and remains from the taken man while reporting events in the underwater place.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11791-11888 confidence: high

The medicineman takes a young willow, tells others not to look, whistles upstream and downstream, walks on the water, disappears beneath it, and later returns walking on water with the lost man's necklace and leg.

The medicineman enters the water at the place of disappearance, remains gone until late day, and returns with the lost man's necklace and leg after an underwater encounter account.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3347-3445 confidence: medium

The boy goes to the lake with a lodge pole, approaches the buffalo, uses the pole across the buffalo's mouth, sets it aside, and enters the buffalo's stomach.

The boy deliberately enters the buffalo's mouth and stomach, finds people inside, cuts the monster's vital organs, and opens exits through its ribs.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3412-3510 confidence: medium

The boy approaches the lake with a lodge pole, is drawn toward the buffalo's mouth, uses the pole across the mouth to avoid full swallowing, then enters the buffalo's stomach and finds dead and living people.

The boy enters the buffalo's stomach, finds dead and living people, kills the buffalo by cutting its organs, opens exits through the ribs, and brings out four survivors.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3646-3750 confidence: medium

The woman sees earth and her people after digging up a turnip and later after moving buffalo chips; her husband arranges for buffalo sinew after saying he cannot keep her there.

The woman and son are lowered through an enlarged hole using strings made of buffalo sinew; the rope breaks and the boy survives below.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 3711-3815 confidence: medium

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

The woman and boy are lowered through a hole from the place above; the sinew rope fails, the woman dies, and the boy reaches the ground and continues the tale.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4701-4804 confidence: medium

The father warns of a high-hill buffalo that sucks in and swallows things; the buffalo swallows the boys, who find animals and handle its kidneys, heart, and windpipe inside.

The buffalo swallows the boys; they examine its organs, cut them, cut through the ribs, and escape with the heart.
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The Assiniboine I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS.; lines 13932-14025 confidence: high

Iema' descends in a box to rescue a chief’s three daughters from a subterranean captor, kills animal and cannibal guardians, sends the girls up with tokens, is dropped when his companions cut the rope, ascends on an eagle’s back, proves his identity, and marries the daughters.

Iema' descends to a subterranean captor, kills guardians, rescues three daughters, receives tokens, and is betrayed when his companions cut the rope.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10865-10960 confidence: medium

A big red eagle carries the youth to a mountain and leaves him on a saddle-shaped crag for four days without food or drink, then returns him to earth, gives wing-feathers, and tells him how the feathers will guide him to a hole in the ground.

The eagle carries the youth to a mountain crag, then later instructs him to enter a hole in the ground where he meets buffalo beings.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12093-12180 confidence: high

A self-moving bucket draws water, boils over a fire, and a helper survives entering it; the young man stays longer, demands more fire, the caldron bursts, and he escapes underground, winning the first contest.

The hero repeatedly escapes underground during the contests and later travels under the surface to the wolf's home below a big rock.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8643-8730 confidence: high

Icma' has Timber-Hauler get wood and Wood-Twister twist a rope of it; he makes a hole in the ground, places a box in it, and descends to the underground country.

Icma' is lowered in a box through a hole in the ground and reaches an underground country where the stolen girls are held.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 8732-8829 confidence: high

A big mountain-lion kills everything it sees; three men dig a hole and lower a pail by rope in order to escape.

Stick-Twister and a second man descend through a hole in a pail by rope, encounter underground people, and are hauled back up.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 9751-9854 confidence: high

The stranger says he is used to eating with food placed on the woman's belly, eats from it, cuts open her belly, removes two children, circles every lodge-post with her, goes to the fireplace, and descends underground with her.

The stranger takes the wife underground through the fireplace, and the husband follows by the same route to recover her.
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The Pawnee - Mythology (Part I) ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493; lines 24315-24381 confidence: medium

The boys disobey warnings, meet a water monster said to have swallowed their father, turn into foam to enter its mouth, become human inside, use flint sparks and burned objects to make it burst, drag home its skin, and give it to their father as a tobacco pouch.

The boys deliberately enter the water monster’s mouth as foam, become human inside, act within the monster, and escape after it bursts.
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The Pawnee - Mythology (Part I) ABSTRACTS. 495 / ABSTRACTS. 497 / ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER.; lines 24720-24741 confidence: medium

Hawk’s wife disappears; the son searches for her in the under-world and through villages; the father follows; the three reunite, turn into Hawks when struck by the father, and kill the snake that stole the woman.

The son hunts for his stolen mother in the under-world after a snake has taken her.
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The Pawnee - Mythology (Part I) ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525; lines 26096-26127 confidence: medium

In a vision, dust clouds from the west bring two horses, then two buffalo, then horses and buffalo together; they trample the boy, and a large buffalo drove tramples him further so that he seemingly is killed.

After the trampling, the boy finds himself in a lodge beneath the lake where animal beings instruct him.
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The Pawnee - Mythology (Part I) ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535 / ABSTRACTS. 537; lines 26714-26762 confidence: medium

The mysterious being sends him north; he reaches a big mountain with fresh earth, a hole, and child footprints; he enters the enlarging hole and meets a dwarf who lets him pass.

The living boy enters the mountain passage associated with dead travelers, receives instruction, and is sent back through the passage to his people.
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The Pawnee - Mythology (Part I) GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417 / HANDSOME-BOY. 419; lines 20597-20674 confidence: medium

After four days, the uncle says the young man is not dead, explains that the dead come through a passage, says warriors have an easy road, sick-bed deaths have a long hard journey, and suicides are driven back by the watcher.

The young man is said to have gone where the dead people are, then leaves through an entrance and reaches the cave entrance before returning home.
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The Pawnee - Mythology (Part I) HANDSOME-BOY AND AFTER-BIRTH BOY. 149 / ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153; lines 7469-7550 confidence: high

Mouse says it knows where the father is, moves from the fireplace to the wood mortar, and the mortar admits helping the father escape; the boy throws the mortar away but spares it from burning because people will use it in the future.

The boys enter the hole where the mortar stood, find their father’s trail, and travel into an underground world with villages.
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The Pawnee - Mythology (Part I) III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417; lines 20503-20564 confidence: medium

In another dream, the mysterious being tells Handsome-Boy to go north to a prairie dirt pile with a hole, enter it, and take a long journey through a cave where he will learn something.

The dream being directs Handsome-Boy to enter a hole in a prairie dirt pile and travel through a cave on a long journey to learn something.
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The Pawnee - Mythology (Part I) III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND. / HANDSOME-BOY. 417; lines 20566-20594 confidence: medium

In prairie country he sees a big mound with fresh dirt, a hole in the ground, and footprints of a little child visible inside.

The young man enters a hole in the ground, travels through an enlarging and winding underground passage, and exits into a populated place where his arrival is treated as unusual.
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The Pawnee - Mythology (Part I) III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 247; lines 12388-12461 confidence: medium

Near Pahuk the boy unloads the pony, sends his uncle home, sees feather-like things and hears noises in the water, throws parfleches and gifts into the water, jumps from the bank, and finds himself in the animals' lodge with the gifts inside.

At Pahuk the boy throws offerings into water, jumps from a steep bank, and finds himself in the animals' lodge.
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The Pawnee - Mythology (Part I) ISO TALES OF READY-TO-GIVE. / HANDSOME-BOY AND AFTER-BIRTH BOY. 151 / HANDSOME-BOY AND AFTER-BIRTH BOY. 153 / HANDSOME-BOY AND AFTER-BIRTH BOY. 155; lines 7564-7653 confidence: medium

A strange being emerges from under a rock, claims power, blocks passage, attacks the strange boy, fails, begs not to be killed, permits passage through the under-world, and is identified as a Lizard; the boy's legs had become flint stone.

A Lizard-like being from under a rock blocks the boys, is defeated, and says it will let them pass through the under-world.
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The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25277-25330 confidence: medium

The father paints himself and fasts on a western hill. The stone’s spirit instructs him to go to an animal-lodge, then to Swimming Mound, carry the stone, wait for thunder, find a repeatedly lightning-struck hole, enter it, and ask animals for power in exchange for moving the stone.

The stone’s spirit instructs the father to find a hole at a lightning-struck place, enter it, and encounter animals in a large lodge in order to obtain their power.
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The Pawnee - Mythology (Part I) THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. / TALES OF READY-TO-GIVE. / THE WITCH-WOMAN WHO STOLE THE WONDERFUL ROBE. 225 / HOW THE CANNIBAL WITCH-WOMAN WAS OVERCOME. 227; lines 11397-11481 confidence: medium

Eyes-Wide-Open announces the diving contest; people gather at the stream; the boy stands west, the old witch east, and after diving the boy reaches the Beavers' lodge underwater.

The boy dives into the stream during a contest, swims under the water, and enters the Beavers' lodge before returning from the water.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE-MAN. / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE BEAR MEDICINE. 337; lines 16699-16758 confidence: medium

The boy follows a ravine, crosses a little stream, finds a human-like path, reaches a hole where the mountains meet, and says he will enter the den so a wild animal may devour him because he and his people are poor.

The boy crosses boundary features and enters a hole or den, explicitly saying that any wild animal inside may devour him.
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The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. 187 / THE GAMBLER AND THE GAMING STICKS. 189 / IQO TALES OF READY-TO-GIVE. / THE GAMBLER AND THE GAMING STICKS. I9I; lines 9425-9487 confidence: high

The boy finds a passage in the ground, enters it, travels in the under-world, comes to a village, stands near it, and begins to sing.

Young Hawk finds a passage in the ground, goes into it, travels in the under-world, and reaches a village while searching for his mother.
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The Pawnee - Mythology (Part I) THE GAMBLER AND THE GAMING STICKS. 189 / IQO TALES OF READY-TO-GIVE. / THE GAMBLER AND THE GAMING STICKS. I9I / TALES OF READY-TO-GIVE.; lines 9490-9508 confidence: medium

An unnamed man tells the boy that his mother is not in the village; the boy travels onward, singing about his mother at each village, until people in one village say she is there.

The boy and father move into or through the under-world while the mother or family is being sought.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13263-13337 confidence: medium

The dream directs him to follow lightning to the riverbank, find a clump of often-struck trees and a hole, crawl into the hole, place the stone at the entrance, and continue into a larger passage under the mound.

The dream describes crawling into a lightning-disclosed hole, passing under the mound, hearing sacred sounds, and approaching the animals' lodge.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261 / THE LIGHTNING S MEDICINE CEREMONY. 267; lines 13416-13481 confidence: medium

Stone-Man appears to the stunned man and says the animals tried to frighten him but will speak to him and give powers; he tells the man the lightning-struck place is the opened entrance to the animals' lodge and warns him not to remove the stone until their secrets are taught.

Lightning opens an entrance at the riverbank; the man crawls through a hole to a larger passage and reaches the animals' lodge.
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The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 305 / THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I; lines 15510-15536 confidence: medium

After many days they arrive at Pahuk, sit by a steep bank, and the man explains that he wants to lower the boy by rope to gather eagle and woodpecker feathers; he puts a lariat around the boy and lowers him.

The boy is lowered by a lariat over a steep bank and then left there in danger.
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The Pawnee - Mythology (Part I) WIND. / ABSTRACTS. 487 / ABSTRACTS. 489 / ABSTRACTS. 491; lines 24264-24312 confidence: low

After being fed by a woman, the boys leave to hunt for their father, ask animals, insects, and bugs about him, are directed by Mouse to a wooden mortar that helped the father escape, find his trail, and enter the underground world toward a village.

The boys follow their father's trail into the underground world and continue to a village of people.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22717-22817 confidence: medium

Young men enter a deep cave to the buffalo land; a water monster blocks their return, they burn through it, one eats the meat and becomes a water monster, and his brother sacrifices to him for victory.

Young men follow buffalo tracks into a deep cave, see the land of the buffalo, and on return encounter a water monster blocking the cave.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17112-17181 confidence: medium

After the husband leaves for more beef and hides, she takes the digging stick and sinew to the hole and ties the sinew strings to make them long enough to reach the bottom.

The woman ties sinew into a lariat, anchors it across the hole, fastens herself to it, and lowers herself downward.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17265-17325 confidence: medium

After pulling out the root, she finds a hole, looks down, and sees earth with camps and tribes in different places.

The woman opens a hole through to earth and lowers herself with her child by a sinew rope.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 6404-6493 confidence: medium

The other man combs, paints, and ornaments himself, goes to the tree, sings, motions four times, jumps down, and disappears when the ice cracks and opens.

Successful figures plunge through or pass under ice and return with fish or beavers that feed a visitor or host household.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3011-3112 confidence: medium

Red-Bear strikes Burnt-Hands, says his father will have him for a meal, shoots two arrows through him, drags him to an air-hole, and drops him in.

Burnt-Hands is shot and dropped through an icy air-hole, enters the White-Bear’s stream lodge, and later returns alive to his grandmother.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5557-5651 confidence: medium

The being tells the young man to come with him, says he is the errand man of the men who live under the hill, and leads him toward the Missouri River to an entrance under the bank and along a long passageway to a cave.

The successful young man is led down to the riverbank, through an entrance under the bank and a long passageway, into a cave or lodge where hidden men grant power.
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Traditions of the Caddo ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25 / ABSTRACTS. 12J; lines 6220-6310 confidence: medium

In 'The Jealous Husband,' one spy lowers his close friend into a well-like hole with water by a buffalo-hide rope, throws the rope in, leaves him, and falsely reports that he was killed by enemies.

A man descends into a well-like hole for water, is abandoned there by his companion, and is carried out by Buzzard.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1214-1317 confidence: medium

Before mankind's creation, Tirawa sends giant Lightning to explore earth with a sack identified as the tornado; celestial beings are placed in it; a wolf sent by jealous Wolf-Star steals it, the wolf is killed, mortality is introduced, and a failed wolf sacrifice leaves warfare and death.

Before the creation of mankind, Tirawa selects Lightning, a giant god, to visit or explore the earth.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1502-1595 confidence: medium

The origin synopsis describes a celestial boy led by a meadow-lark to underground people, where he learns sacred songs and receives a holy bundle with cultivable seeds; he returns after many years, marries his sister, becomes high priest, and the people multiply.

The origin synopsis says the boy is led to underground people, learns sacred songs, and receives a holy bundle.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1960-2060 confidence: medium

A childless married hunter meets a mysterious being, is led underground to an animal lodge, and hears the beaver say the animals will give him a powerful girl whose effects will bring trouble and death, with killed men devoured by animals.

The hunter meets a mysterious being who leads him under the ground, where he sees a lodge of animals and hears the beaver speak.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10508-10605 confidence: medium

The skeleton parts a clump of trees and leads the man between them into an opening in the ground; the lodge has wild sage and an entrance covered by willows and cottonwood.

The hunter follows the skeleton between parted trees into an opening in the ground, where the skeleton transforms and gives powers and objects.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11119-11228 confidence: high

Opening scene: many grass lodges are in the water; the woman leads the man into a tipi under the ground where many people are present.

The man is guided through water to an underground tipi containing nonordinary medicine people, receives instruction, and returns.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9708-9804 confidence: medium

In hilly country the company sees a grizzly bear enter its den and decides to move where the wind will prevent the bear from smelling them.

The young man enters the bear’s cave or den after others avoid it, kills the bear inside, and returns with proof of the kill.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3531-3619 confidence: medium

The woman enlarges a hole, fastens a sinew rope to wood across it, and descends with her baby on her back, using loops and extra rope sections when the rope is too short.

The woman lowers herself and the baby through a hole by a rope from the star people’s place until they fall to earth.
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Traditions of the Skidi Pawnee TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178; lines 5906-6003 confidence: high

The title and headnote summarize the story: a chief's son falls into the under-world, receives a magical bow, kills a malicious buffalo, secures the hairs containing its power, rescues and marries the promised maiden, and becomes a teacher of sacred rites.

The boy falls through a hole into an underground world and remains among wonderful beings.
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celtic

Celtic Fairy Tales ANDREW COFFEY / THE BATTLE OF THE BIRDS / BREWERY OF EGGSHELLS / THE LAD WITH THE GOAT-SKIN; lines 6660-6774 confidence: high

At dinner Redhead plans to settle Tom and proposes that he fetch a flail hanging in hell, saying it can help against the Danes; Tom asks if he will receive the other half of the princess.

Tom travels to the walls and gates of hell to obtain the flail hanging there for use against the Danes.
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Celtic Fairy Tales GULEESH / THE FIELD OF BOLIAUNS / THE HORNED WOMEN / CONALL YELLOWCLAW; lines 1356-1434 confidence: medium

Conall, as a young hunter on rocky seaside land with caves and rifts, sees smoke between rocks, falls into heather, cannot get out, and sees a great giant arrive with two dozen goats and a buck.

Conall falls into a place he cannot escape, confronts a cave-dwelling giant, blinds him by deception, and crosses out past the cave mouth in disguise.
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Celtic Fairy Tales XXI. BETH GELLERT. / XXII. STORY OF IVAN. / XXIII. ANDREW COFFEY. / XXIV. BATTLE OF BIRDS.; lines 8018-8078 confidence: medium

Nutt suggests that the pursuit obstacles of forest, mountain, and river represent the boundary of old Teutonic Hades and that the story was originally a Descent to Hell.

Nutt is reported as suggesting that the forest, mountain, and river obstacles to pursuit represent the boundary of old Teutonic Hades and that the story was originally one of Descent to Hell.
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Cuchulain of Muirthemne AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155 / IS6 CRUACHAN / THE HILL OF THE SIDHE 157; lines 6614-6699 confidence: high

Nera asks how his visit to the Hill will be believed; the woman tells him to bring summer flowers, and he takes wild garlic, primroses, and golden fern.

Nera has gone into the Hill, is told to bring summer flowers so his visit will be believed, and returns to his people with those flowers.
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Cuchulain of Muirthemne CUCHULAIN'S RIDDLES 23 / HIS TEACHERS 25 / THE MEANING OF THE RIDDLES 27 / THE MEANING OF THE RIDDLES 29; lines 1190-1275 confidence: high

Ruad sails with three ships; they are held from below in the sea, valuables thrown into the sea do not free them, lots choose Ruad to dive, and he reaches a large plain where nine women say they stopped the ships to bring him.

Ruad leaps into the sea, the sea closes over him, and he arrives on a large plain where nine women who halted his ships receive him.
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Cuchulain of Muirthemne FRAECH AT CRUACHAN 151 / AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155 / IS6 CRUACHAN; lines 6571-6611 confidence: medium

At Cruachan, the palace appears as if on fire, heads are on the ground, and an army goes into the Hill of Cruachan.

Nera follows an army into the Hill of Cruachan after seeing the palace as if on fire and heads on the ground, and he is received by a king inside the Hill.
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Gods and Fighting Men BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS; lines 14652-14790 confidence: low

Oisin says the sons of Morna, sons of Baiscne, Faolan, Goll, Diarmuid, and Osgar could take Finn out of the house; Patrick says even the provinces and all the Fianna could not bring him out.

Oisin claims Fianna groups and named heroes could take Finn out of the house where he is held, while Patrick denies that any strength could bring him out.
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Gods and Fighting Men BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10724-10806 confidence: high

A man rows a boat; Diarmuid enters with the greyhound, the boat goes over the sea and below it, and Diarmuid arrives on a plain where he gathers three drops of blood in a napkin.

Diarmuid enters a boat that goes over and then below the sea, after which he arrives on a plain named Land-under-Wave.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11052-11153 confidence: high

The Enchanter stops fighting by leaping into the bottom of the well, leaving Diarmuid vexed.

The Enchanter repeatedly leaps into the well; when Diarmuid falls in and follows him, he finds a flowery plain, royal city, dun, and army at or beyond the bottom of the well.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11155-11257 confidence: medium

Diarmuid follows the champion a long way to a high-topped city with many champions and women, including a richly dressed young woman with the veil of a queen.

Diarmuid is brought to a place identified as Land-Under-Wave after a long journey and receives hospitality there.
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Gods and Fighting Men CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9099-9184 confidence: medium

Caoilte hunts on Beinn Gulbain, reaches Ess Ruadh near the Sidhe hill, and sees a richly dressed young man with weapons and two hounds in a silver chain.

Caoilte, while hunting, is invited by Derg into the hill of the Sidhe as night comes and is seated inside.
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Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9802-9903 confidence: medium

Finn and Bran follow after the Fianna; the beast's two moons light the night, the beast begins scattering blood near midnight, Finn and his men become red from head to foot, and the beast enters the foot of Cnoc-na-righ at daybreak.

The beast enters the foot of Cnoc-na-righ, and the Red Woman opens a door in the hill by striking it with a Druid rod, allowing entry into interior halls.
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Gods and Fighting Men CHAPTER XIII. CREDHE'S LAMENT / BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN; lines 8451-8535 confidence: medium

Goll son of Morna, called the Flame of Battle, approaches; the three hags fight him, and he cuts through two of them with one blow.

Goll defeats the captors, goes into the hill with the surviving woman, orders the captives unfastened, and the Fianna leave the cave.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1891-2029 confidence: medium

The rider thinks of the Realm Underwaves and arrives before sunrise; there he finds the son of the King Underwaves holding court to seek someone to bring the daughter of the King of the Greeks as wife.

The black horse takes the rider to the Realm Underwaves before sunrise after he thinks of being there.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5012-5100 confidence: medium

Elidore collapses at a cave mouth beside a river; two small figures invite him to a land of games and lead him through a dark underground passage to a beautiful country without visible sun, moon, or stars.

Elidore reaches a cave by a river and follows guides through a dark underground passage to another country.
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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 6617-6686 confidence: high

Fergus dons magic shoes, takes a sword, goes beneath Loch Rury for a day and night, while the loch boils and reddens with blood; he rises with the Muirdris’s head, his blemish gone, casts the trophy to the bank, says “I, survivor, Ulstermen!” and sinks.

Fergus goes beneath the waves of Loch Rury for a day and night with magic shoes and sword, and the struggle ends with him rising with the Muirdris’s head.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7380-7466 confidence: medium

Finn, Conan the Bald, and two hounds find a great cavern on the Hill of Keshcorran; before it sit three hags spinning left-handwise yarn on crooked holly sticks, and the warriors are entangled by yarn like a spider web, weakened, bound, and carried into the cave.

The hags bind the Fianna and carry them into the dark recesses of the cave; Goll later enters the cave to secure the captives’ release.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7468-7558 confidence: high

The narrator reports O’Grady’s interpretation of the tale as symbolizing acquisition of wisdom and understanding through suffering, with a leader descending into the lake of tears and knowing feebleness and despair.

The passage explicitly reports an interpretation in which Finn’s descent into the lake of tears and experience of feebleness and despair symbolize acquisition of wisdom and understanding through suffering.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7907-7984 confidence: high

Dermot enters a dark forest, finds a well with a drinking-horn, drinks despite a threatening murmur, fights the well’s armed guardian, and on the third day goes down into the well with him.

Dermot follows the well’s knight down into the well and, after darkness and trance, awakens in Fairyland.
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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 10605-10698 confidence: medium

All achievements are completed, including obtaining the blood of Orddu, daughter of Orwen, on the confines of Hell; Arthur cleaves the hag in two, and Kaw takes her blood.

One of the last achievements is obtaining the blood of Orddu at the confines of Hell; Arthur defeats her and Kaw takes the blood.
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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: high

The passage compares the Grail's abundance and rejuvenation with the Celtic cauldron: the Cauldron of the Dagda, Bran's Irish cauldron, Branwen's dowry, and Arthur's spoils from Annwn.

The cauldron is described as part of the spoils of Hades/Annwn brought by Arthur, and the poem says only seven returned from Caer Vedwyd.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9573-9676 confidence: medium

Merlin descends upon Bardsey Island with nine attendant bards, taking the Thirteen Treasures of Britain, which are thereafter lost to men.

The passage presents Myrddin/Merlin's western descent and a related Kronos island report as a British story of the Sun-god descending into the western sea and being imprisoned by darkness with powers of light and life.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 9678-9770 confidence: high

The story of Pwyll explains his title Pen Annwn, or 'Head of Hades'; Annwn is identified as the Welsh term for the Celtic Land of the Dead or Fairyland.

Pwyll goes to Annwn, identified as Land of the Dead or Fairyland, rules there in Arawn's shape for a year, and returns to his own land.
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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

The brothers discover Finchory is under the sea; Brian goes down in a magical water-dress, sees thrice fifty nymphs in their palace, and seizes the golden spit from their hearth.

Brian goes down under the sea in a magical water-dress to the Island of Finchory and seizes the golden cooking-spit.
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Popular Tales of the West Highlands, Volume 1 CON ALL CRA-BHUIDHK. 127 / THE TALE OF CONAL CROYI. 129 / THE TALE OF CONAL CROYI. 131 / THE TALE OF CONAL CROVI. 133; lines 9028-9108 confidence: high

Conal says he was on the island not knowing where to go, then met three young lads casting lots; they said a great giant had taken their sister and they were deciding which of them should go down a hole to seek her.

Conal joins the lot-casting, is chosen, and is lowered in a creel down a hole to seek the woman taken by the giant.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. XXXI / XXX11 INTRODUCTION. / INTRODUCTION. XXX111 / XXXIV INTRODUCTION.; lines 1385-1423 confidence: medium

The tales relate to Ireland and Scandinavia, boats, knights, swords, shields, underground adventures, battle, a fiery island, and a lady to be carried off.

The described tale class includes adventures under ground.
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Popular Tales of the West Highlands, Volume 1 SGEULACHD CHONAILL. / SGEULACHD CHONAILL. 153 / SGEULACHD CHONAILL. 155 / THE TALE OF CONNAL. 157; lines 9537-9648 confidence: high

In the first adventure, the robber is caught by a giant who is about to eat him, blinds the giant, escapes a cave in sheep skin, is betrayed by a ring that makes him call out, and escapes by biting off his finger.

The robber escapes a giant's cave by blinding the giant and wearing a sheep skin.
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Popular Tales of the West Highlands, Volume 1 SGEULACHD CHONAILL. / SGEULACHD CHONAILL. 153 / SGEULACHD CHONAILL. 155 / THE TALE OF CONNAL. 157; lines 9537-9648 confidence: medium

The incident of being buried in a treasure cave with the dead is said to be common to Arabian Nights material, including Sindbad's Fourth Voyage and Aladdin.

The passage notes burial in a treasure cave with the dead in Arabian Nights material and compares Andreuccio being shut in an archbishop's grave, frightening priests, escaping with a ring, and returning.
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Popular Tales of the West Highlands, Volume 1 SGEULACHD CHONAILL. 153 / SGEULACHD CHONAILL. 155 / THE TALE OF CONNAL. 157 / THE TALE OF CONNAL. 159; lines 9650-9766 confidence: medium

Conal walks along the top of a high shore rough with caves and goes and falls into a cave with an opening below; the editor describes comparable west-coast caves entered from beaches or turf holes and used by animals and caretakers.

Conal is described as walking along a high shore and falling into a cave with an opening below.
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Popular Tales of the West Highlands, Volume 1 THE KING OF LOCHLIN'S THREE DAUGHTERS. 251 / SGEULACHD AIR NIGHEANAN EIGH LOCHLAINN. / SGEULACHD AIR NIGHEANAN HIGH LOCHLAINN. 255 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 257; lines 12194-12261 confidence: medium

The commentary says the tale has elements of other Gaelic tales, names “Bolgum Mor” with more gifted men, notes resemblance to Fortunio and underground popular-tale portions, and describes Three Giants with gold, silver, and copper crowns like metal-associated figures.

The commentary says part of the tale goes underground, mentions underground treasures, and describes giants treated as underground men.
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Popular Tales of the West Highlands, Volume 1 THE POOR BROTHER AND THE RICH. 239 / URSGEUL. / URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243; lines 11885-11925 confidence: medium

A king of Lochlin has three daughters; they go walking, and three giants take them away so that no one knows where they have gone.

Three giants abduct the king's three daughters and keep them in the earth down below, setting up a recovery task.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103; lines 8606-8701 confidence: medium

Conall sees smoke between rocks on the shore, falls into a manure-filled place where he cannot climb out, and a great giant arrives with two dozen goats and a buck.

Conall falls into a place under the shore from which he cannot climb out and is later confined by the giant at the cave mouth.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 97 / THE SEA-MAIDEN. 99 / THE SEA-MAIDEN. 101 / THE SEA-MAIDEN. 103; lines 8703-8821 confidence: medium

In a glen at the bottom of a chasm, Conall sees a woman with a naked child on her knee and a knife; she moves to cut the child's throat, the child laughs, she cries, and throws the knife behind her.

Conall goes into the chasm and stairway area, finds a chamber of corpses, and is later confined in a caldron in the giant's dwelling.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROVI. 133 / THE TALE OF CONAL CROVI. 135 / THE TALE OF CONAL CROYI. 137 / SGEULACHD CHONAIL CHROBIIIK. 141; lines 9278-9360 confidence: high

A bishop dies and wants his gold and silver placed in his grave; Connal sees a bag of gold at the bishop's head and a bag of silver at his feet.

Connal descends into the bishop's grave to obtain treasure, is trapped there, and later rises and returns to his foster mother with goods.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROVI. 133 / THE TALE OF CONAL CROVI. 135 / THE TALE OF CONAL CROYI. 137 / SGEULACHD CHONAIL CHROBIIIK. 141; lines 9278-9360 confidence: high

A great giant has gold and silver at the foot of a rock, promises a bag of gold to anyone who descends in a creel, and leaves those who fill the creel in the hole until they die.

The giant offers gold to people who descend into a hole or cave, then strands them there until they die; Connal undergoes the same descent and confinement.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROVI. 135 / THE TALE OF CONAL CROYI. 137 / SGEULACHD CHONAIL CHROBIIIK. 141 / THE TALE OF CONNAL. 149; lines 9362-9439 confidence: medium

Connal goes hunting, enters a great cave, sees a woman thrusting a flesh stake at a baby, hears her ask him to kill and roast the baby for the giant, and hides the baby in his plaid at the side of the cave.

Connal enters a great cave, finds a baby being prepared for roasting for a giant, hides the baby, substitutes a corpse, and confronts the giant inside the cave setting.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROYI. 129 / THE TALE OF CONAL CROYI. 131 / THE TALE OF CONAL CROVI. 133 / THE TALE OF CONAL CROVI. 135; lines 9110-9188 confidence: medium

The speaker hears the giant coming and sees "a heap of gold and silver on the other side of the giant's cave," choosing to hide among the gold.

The speaker is repeatedly described as below or in the giant's cave, a creel comes down for him, and the king asks him to tell how he got up out of the cave.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROYI. 131 / THE TALE OF CONAL CROVI. 133 / THE TALE OF CONAL CROVI. 135 / THE TALE OF CONAL CROYI. 137; lines 9190-9276 confidence: medium

Conal says the giants fell asleep; the woman gave him a great flaming sword of light belonging to one giant, and he beheaded the giants before seeking a way out of the giant's cave.

Conal and the woman are in the giant's cave, follow a narrow road through rock to light, and Conal eventually gets home to Sasunn.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONAL CROYI. 137 / SGEULACHD CHONAIL CHROBIIIK. 141 / THE TALE OF CONNAL. 149 / THE TALE OF CONNAL. 151; lines 9441-9535 confidence: medium

"Nine morns in the cave of gold"; a descending creel appears; the speaker hides within it with gold and takes "the glaive of light."

Connal recounts nine mornings in a cave of gold, escape in a descending creel, carrying gold, and taking the glaive of light.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245; lines 11927-11999 confidence: medium

The listening man says they have reached the place of the king's daughters and the giants; the widow's son and the three helpers are lowered in a creel into a great hole.

The widow's son and his three companions are lowered in a creel into a great hole to reach the giants' place.
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Popular Tales of the West Highlands, Volume 2 AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301 / A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON.; lines 9202-9336 confidence: medium

John emerges on the island, lives for a year and a day on what he has and birds shot with his gun, then finds the box in his pocket; three beings come out and, when asked, take him at once to the realm of the king under the waves.

John commands the beings from the box to take him to the realm of the king under the waves, and they transport him there in a moment.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 199 / MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207; lines 5959-6038 confidence: medium

Ulysses enters the Cyclop's cave with companions; the Cyclop is a one-eyed shepherd, and the cave is a dairy for goats and sheep.

The summarized Odyssey episode has Ulysses entering the underground cave of a one-eyed giant, surviving cannibalism through deception, and blinding him with a heated stake.
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Popular Tales of the West Highlands, Volume 2 SANNTRAIGH. / SANNTRAIGH. 53 / XXVII. / THE SMITH AND THE FAIRIES. 59; lines 1351-1474 confidence: medium

The old man says the green round hill where the fairies keep the boy will open on a certain night; he instructs the smith to bring a Bible, dirk, and crowing cock, enter despite the music and dancing, fix the dirk in the threshold, and demand his son, who will be seen working at a forge.

The smith enters the open fairy hill where his son is kept, demands him, and emerges with him after the fairies expel them.
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Popular Tales of the West Highlands, Volume 2 SANNTRAIGH. / SANNTRAIGH. 53 / XXVII. / THE SMITH AND THE FAIRIES. 59; lines 1476-1523 confidence: medium

Certain hills are said to open at night; anyone entering does not get out unless someone goes in quest and leaves a gun or sword across the opening, which the fairies cannot remove.

A rescuer enters the fairy opening, leaves a gun at the entrance, brings the woman out by the hand, and the fairies lose power once she is beyond the gun.
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Popular Tales of the West Highlands, Volume 2 THE SMITH AND THE FAIRIES. G3 / SUTHERLAND FAIRIES. 71 / SUTHERLAND. / SUTHERLAND FAIRIES. 73; lines 1891-1964 confidence: medium

A new father and friend return from Lairg, rest near a large hole at the hill, hear piping and dancing, and the father enters the cavern and disappears.

A man enters a cavern after hearing fairy music, disappears, is later found dancing with the fairies, and returns to learn that a year has passed outside.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5307-5385 confidence: medium

Arthur asks whether any marvel remains unobtained; a man names the blood of Orddu daughter of Orwen, of Pen Nant Govid on the confines of Hell, and Arthur goes north to the witch’s cave.

Arthur goes to the witch’s cave, where his attendants fail, then kills the witch at the cave door and obtains her blood through Kaw.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2140-2227 confidence: medium

Peredur enters the cave with stone and lance, sees the Addanc, pierces it, cuts off its head, and is told of a prediction that he would slay the monster.

Peredur enters the cave, kills the Addanc, and is told there had been a prediction that he would slay the monster.
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The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4663-4848 confidence: medium

Eochaid marches with an army and digs into the gods’ abode, entered through the fairy hill; Mider’s terror is compared to Greek Hades’ fear of exposed domains.

Eochaid marches with an army to the fairy hill that serves as the portal to the gods’ abode, digs into it, and compels Mider to give Etain back.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5381-5470 confidence: high

Cuchulainn’s conquest enters the dark Hades-like island Dún Scaith; serpents, beaked toads, and dragons emerge against the assailants, but the Ulster heroes prevail and take three magical cows, an inexhaustible cauldron, and treasure. The narrator also notes a suggested parallel with a British mythic raid on Hades.

Cuchulainn and Ulster heroes enter a Hades-like island, overcome its monstrous defenders, and carry off magical cows, an inexhaustible cauldron, and treasure.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9646-9750 confidence: high

Manawyddan son of Llyr confines Arthur in the bone-fortress Oeth and Anoeth for three days and nights until Goreu rescues him.

Arthur is imprisoned in an otherworld fortress and later leads an expedition into Annwn; the poem names multiple otherworld forts and repeats the return of only seven.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9646-9750 confidence: medium

Manawyddan son of Llyr confines Arthur in the bone-fortress Oeth and Anoeth for three days and nights until Goreu rescues him.

Arthur is confined in the bone-fortress of Oeth and Anoeth for three days and nights before Goreu rescues him; Gweir is also shown as imprisoned in Caer Sidi.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9752-9841 confidence: medium

The stanza says, in part, that the speaker will not praise those of drooping courage and that when they went with Arthur, except seven, none returned from Caer Ochren; nearby commentary notes obscure allusions including an animal with a silver head.

The quoted poem describes going with Arthur to Caer Ochren, after which only seven returned; the broader discussion identifies the region with Annwn/Caer Sidi.
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The Mythology of the British Islands CHAPTER XVI / THE GODS OF THE BRITONS / CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES; lines 8573-8672 confidence: medium

The stranger names himself Arawn, king of Annwn, and says Pwyll can be forgiven by going to Annwn instead of him to fight Havgan; Arawn puts his semblance on Pwyll, leads him by a secret path to Annwn, sets a one-year return, and takes Pwyll's shape to Narberth.

Pwyll is led by Arawn along a secret path into Annwn or Hades, spends a year there, and returns to the meeting place.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11119-11199 confidence: medium

“the birth of the sun-god; the struggle between light and darkness; and the raiding of the underworld”

The passage explicitly lists the raiding of the underworld by friendly gods for the good of humankind as a principal Celtic motif.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11201-11272 confidence: medium

The passage describes the Holy Grail as a Christian relic holding the Paschal lamb and Christ’s blood, then compares it to Celtic cauldrons: Dagda’s Undry, Brân’s cauldron of Renovation, Ogyrvran’s cauldron, cauldrons captured by Cuchulainn, and one captured by Arthur from the chief of Hades.

The passage says Arthur captured a cauldron from the chief of Hades and also discusses the cauldron in Taliesin’s “Spoiling of Annwn.”
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13255-13383 confidence: medium

“Annwn, the British Otherworld”

Annwn is identified as the British Otherworld, Arawn as king of Annwn, and Arthur as connected with the Spoiling of Annwn.
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The Mythology of the British Islands GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 13704-13835 confidence: medium

Cuchulainn is listed as chief hero of the Ultonians, son of Lugh, solar in character, named through an episode, fighter in the Táin, wooer of Emer, raider of the Other World, dead hero, and one raised by Saint Patrick.

Cuchulainn’s entry lists “his raid upon the Other World.”
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3169-3278 confidence: medium

The next quest is harder because no coracle, even Manannán’s Wave-sweeper, can reach the Island of Fianchuivé in the sea depths; Brian dons a water-dress with a glass head-covering and searches the sea bottom for fourteen days until he finds the island.

Brian alone descends beneath the sea in special equipment, searches the bottom for fourteen days, reaches the inaccessible Island of Fianchuivé, and returns safely with the cooking-spit.
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The Mythology of the British Islands THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN; lines 10460-10539 confidence: medium

Early Welsh tales of Arthur differ from pseudo-histories; Arthur is a conqueror, but his highest triumphs are against Hades, not Rome or lands known to geographers.

Arthur's highest triumphs are described as being against Hades rather than against Rome or known lands.
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germanic

Beowulf: An Anglo-Saxon Epic Poem BEOWULF INTRODUCES HIMSELF AT THE PALACE. / HROTHGAR AND BEOWULF. / VIII. / UNFERTH TAUNTS BEOWULF.; lines 1930-2035 confidence: medium

Beowulf says a hateful fiend-scather dragged him to the bottom, seized him, and held him; he pierced the monster with his weapon and killed the mere-creature by a hand-blow.

Beowulf is dragged to the bottom by a hostile mere-creature and kills it there with his weapon and hand-blow.
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Beowulf: An Anglo-Saxon Epic Poem Beowulf: An Anglo-Saxon Epic Poem / JNO: LESSLIE HALL, / CONTENTS. / PREFACE.; lines 342-396 confidence: high

Beowulf arms himself, travels down through the waters for many hours, meets the female monster near the sea-bottom, and is dragged to her den where Grendel lies dead.

Beowulf goes down through the waters for many hours, reaches the sea-bottom, is taken to the monster's den, defeats the female monster, and swims upward in triumph.
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Beowulf: An Anglo-Saxon Epic Poem BEOWULF'S FIGHT WITH GRENDEL'S MOTHER. / XXIV. / BEOWULF IS DOUBLE-CONQUEROR. / BEOWULF BRINGS HIS TROPHIES.--HROTHGAR'S GRATITUDE.; lines 3970-4097 confidence: high

Beowulf tells Hrothgar that he has brought presents from the ocean, narrowly escaped alive, and fought beneath the water.

Beowulf reports war beneath the water, survival from the ocean, and return with trophies including the sword-hilt.
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Beowulf: An Anglo-Saxon Epic Poem J.L. HALL. / ABBREVIATIONS USED IN THE NOTES. / BIBLIOGRAPHY OF TRANSLATIONS. / GLOSSARY OF PROPER NAMES.; lines 482-637 confidence: medium

The hero Beowulf is a Geat, son of Ecgtheow, raised by Hrethel, liegeman of Higelac, strong as thirty men, participant in a swimming match with Breca, helper of Hrothgar against Grendel, victor over Grendel and Grendel's mother, later king of the Geats, slain while attempting to kill a fire-spewing dragon, and buried with honors and a memorial mound.

The Grendel entry says Beowulf goes down to fight Grendel's mother, and the Beowulf entry says he vanquishes her.
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Beowulf: An Anglo-Saxon Epic Poem THE HOMEWARD JOURNEY.--THE TWO QUEENS. / XXIX. / BEOWULF AND HIGELAC. / BEOWULF NARRATES HIS ADVENTURES TO HIGELAC.; lines 4732-4768 confidence: high

Hrothgar is described as suffering the saddest pains, and he asks Beowulf to display prowess, risk his safety in sea-currents, and accomplish mighty deeds, promising much.

Beowulf is asked to risk himself in sea-currents, finds a depth-warder in the flood-current, and fights in a bottom hall.
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Beowulf: An Anglo-Saxon Epic Poem THE MESSENGER OF DEATH. / THE MESSENGER'S RETROSPECT. / XLII. / WIGLAF'S SAD STORY.--THE HOARD CARRIED OFF.; lines 6284-6407 confidence: medium

Wiglaf says he entered under the earth-wall, looked at the building's fittings, seized a heavy burden of treasures, brought them to his lord, and found life and consciousness still in Beowulf.

Wiglaf first reports entering within under the earth-wall, then leads seven men under the enemy's roof into the cavern with a torch to remove the hoard.
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Beowulf: An Anglo-Saxon Epic Poem THE MOTHER OF GRENDEL. / HROTHGAR'S ACCOUNT OF THE MONSTERS. / XXII. / BEOWULF SEEKS GRENDEL'S MOTHER.; lines 3534-3654 confidence: high

Beowulf, Ecgtheow's son, tells Hrothgar not to grieve, says avenging a friend is better than lamentation, and promises Grendel's kin will not escape to earth, forest, or ocean depths.

Beowulf pledges pursuit even to ocean depths, dons protective gear, and must explore the wave-deeps under the currents.
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Beowulf: An Anglo-Saxon Epic Poem XVIII. / BEOWULF RECEIVES FURTHER HONOR. / THE MOTHER OF GRENDEL. / HROTHGAR'S ACCOUNT OF THE MONSTERS.; lines 3432-3531 confidence: medium

The beings are linked to wolf-coverts, inaccessible lands, wind-beaten nesses, fearful fen-deeps, a mountain flood, a stream under earth, mere-water, and an overhanging forest.

Hrothgar says help can come only from Beowulf, points him toward an unknown dangerous abode, and says to seek it if he dares.
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Beowulf: An Anglo-Saxon Epic Poem XXII. / BEOWULF SEEKS GRENDEL'S MOTHER. / XXIII. / BEOWULF'S FIGHT WITH GRENDEL'S MOTHER.; lines 3657-3802 confidence: high

Beowulf hastens without waiting for a reply; the wave-current swallows him, and a day's length passes before he sees the sea-bottom.

Beowulf is swallowed by the wave-current, spends a day's length reaching the sea-bottom, and is brought into an underwater cavern or roofed hall controlled by Grendel's mother.
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Beowulf: An Anglo-Saxon Epic Poem XXIII. / BEOWULF'S FIGHT WITH GRENDEL'S MOTHER. / XXIV. / BEOWULF IS DOUBLE-CONQUEROR.; lines 3804-3926 confidence: medium

He smites the fiend-woman so that the sword pierces her body and she falls; the hand-sword is bloody.

Beowulf has fought in an underwater dwelling, is thought dead by watchers at the sea, and then swims upward through the ocean to land alive.
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Beowulf: An Anglo-Saxon Epic Poem XXXIII. / BRAVE THOUGH AGED.--REMINISCENCES. / XXXIV. / BEOWULF SEEKS THE DRAGON.--BEOWULF'S REMINISCENCES.; lines 5167-5288 confidence: medium

A captive, the thirteenth among the heroes, unwillingly points out the place: a cave under earth near the ocean and eddies, full of jewels and wires, guarded by an uncanny weaponed warden.

A reluctant guide points the hero's party to a cave under the earth near the ocean.
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Beowulf: An Anglo-Saxon Epic Poem XXXVII. / THE FATAL STRUGGLE.--BEOWULF'S LAST MOMENTS. / XXXVIII. / WIGLAF PLUNDERS THE DRAGON'S DEN.--BEOWULF'S DEATH.; lines 5773-5882 confidence: medium

Wiglaf enters the barrow in armor, sees gold-treasure, the worm-creature's cavern, ancient vessels, helmets, arm-bracelets, and an all-golden banner whose light illuminates the cavern; the dragon is not seen.

Wiglaf goes beneath the roof of the barrow into the dragon's cavern and brings treasure back to the dying Beowulf.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2691-2781 confidence: medium

The young queen dies of illness; the young king remembers his promise, cannot escape because of sentries, and is shut and bolted in the royal vault with the corpse.

The young king is taken down into the royal vault with the corpse, discovers the revivifying leaves there, and emerges alive with the restored queen.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 313-418 confidence: medium

The frog rejects valuables and asks instead to be loved, to be her companion and play-fellow, to sit at her table, eat from her golden plate, drink from her cup, and sleep in her bed.

The frog says he will go down below, sinks into the water, and returns with the princess’s golden ball.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 3896-3999 confidence: high

The girl's blood-marked shuttle falls into the well; her stepmother scolds her and orders her to fetch it, so the girl returns and jumps into the well.

The girl jumps into the well after the shuttle, loses consciousness, and awakens in a lovely meadow with speaking beings.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4001-4087 confidence: high

The girl says she has a longing for home and cannot stay 'down here'; she says she must 'go up again,' and Mother Holle promises to take her up again because she served truly.

The passage describes the first girl as being down here and needing to go up again, and the lazy daughter deliberately enters the well to reach the same place before returning home.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4521-4624 confidence: medium

The King returns, sees the prophecy fulfilled, learns that the letter was exchanged in the forest, and declares that the youth must fetch three golden hairs from the Devil in hell; the luck-child says he is not afraid and begins the journey.

The King commands the young man to fetch three golden hairs from the Devil's head in hell, and the young man accepts and begins the journey.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4626-4726 confidence: high

At a wide river, the ferryman asks why he must keep rowing back and forth and is never set free. The luck-child promises to answer later.

The luck-child crosses water, enters Hell, obtains three golden hairs, hears hidden answers, and leaves with what he sought.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 5103-5198 confidence: medium

At a fortress, the youth is warned that the old tower is full of wild dogs that devour men; he asks to go down with food for them.

The youth goes down into the dangerous old tower, survives the wild dogs through food and understanding, learns they guard bewitched treasure, removes a chest of gold, and frees the country from the trouble.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12940-13024 confidence: medium

The clerks advise that the head-servant be sent down a well to clean it, where they can throw a mill-stone on his head so he will never return to daylight.

The clerks intend that the head-servant, once down in the well, will never return to daylight; he goes down, survives the mill-stone, and climbs back up.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13115-13179 confidence: high

The mannikin shows a deep well without water, warns Hans that his companions are not honourable, says Hans must act alone, and describes the basket, hanger, bell, three rooms, princesses, and many-headed dragons.

Hans is lowered in a basket to the bottom of a deep dry well, enters lower rooms, and rescues the princesses from dragons.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14365-14448 confidence: medium

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 led down into hell, completes a term of service there, returns to the world with wages that become gold, and later revisits hell for aid.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16317-16392 confidence: high

The witch says her blue light, which burns and never goes out, has fallen into an old dry well; she lowers the soldier in a basket, he finds it, refuses to hand it over before standing on the ground, and she lowers him again and leaves.

The soldier is lowered into an old dry well in a basket, finds the blue light that burns and never goes out, and signals to be drawn up.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16394-16470 confidence: medium

The soldier lands unharmed on moist ground in the cavern or well, lights his pipe at the burning blue light, smoke circles the cavern, and a little black dwarf appears saying he must obey the soldier's commands.

The soldier is trapped in a well or cavern, is led through an underground passage, takes hidden gold, and comes back above ground.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18398-18483 confidence: high

The eldest taps her bed, it sinks into the earth, the princesses descend, and the invisible soldier follows; the youngest notices a pull on her dress.

A tapped bed sinks into the earth, the princesses descend, and the soldier follows down to avenues of precious trees, a lake, and a castle.
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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 fisherman's son reaches a high mountain, the mountain opens, and he goes into an enchanted castle within or beyond it.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20385-20477 confidence: high

The voice tells the tailor to step on the middle stone. The stone gives way, sinks slowly into the depths, and brings him to another hall resembling the first.

After the unseen voice instructs him, the tailor stands on the central stone, which sinks into the depths and delivers him to another hall.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 21023-21096 confidence: high

The three men take a basket and rope to the rock-hole and let Hans and his club down in the basket.

Hans is lowered into the rock-hole, reaches a chamber below, finds a chained maiden, and frees her by killing the dwarf.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24017-24120 confidence: medium

Halfway up, the princess slips; the glass mountain opens and shuts her inside, and she falls deep into the earth into a great cave.

The princess, already betrothed to the suitor, is swallowed by the glass mountain, falls deep into a cave, and is held in enforced service by Old Rinkrank.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6425-6516 confidence: medium

Death says the physician has again defrauded him, seizes him with an ice-cold hand, and leads him into a cave below the earth.

Death leads the physician into a cave below the earth where he sees the life-lights of humans.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 6518-6607 confidence: medium

At an inn Thumbling reports the maids’ secret takings; the maids plot revenge, and one maid mows him up with grass, ties it in a cloth, throws it to the cows, and a great black cow swallows him unharmed.

A black cow swallows Thumbling without hurting him; inside the cow it is dark, and he speaks from within but is not understood.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8666-8767 confidence: medium

In the wood, the brothers suggest resting by a well, throw the youth into it, take the maiden, Horse, and Bird, and falsely present them to their father; the Horse will not eat, the Bird will not sing, and the maiden weeps.

The youth is thrown into a well, survives in the dry shaft, and is pulled back up into daylight by the fox.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9861-9942 confidence: low

The peasant returns driving sheep and says he came out of the water after sinking deep, pushing out the barrel bottom, and finding meadows with lambs.

After escaping the execution, the peasant returns with sheep and claims he sank deep under the water, escaped the barrel, found meadows with lambs, and brought back a flock.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9944-10041 confidence: medium

Simpleton notices a trap-door near the fallen feather, raises it, finds steps, descends, comes to another door, knocks, and hears a voice inside calling for someone to see who is there.

Simpleton finds a trap-door by the fallen feather, goes down steps, and encounters a fat toad and little toads below.
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Teutonic Mythology, Volume 1 CHAPTEE XI. / PALTAR (BALDER). / PALTAR. 221 / HADU. 223; lines 11008-11092 confidence: medium

Hermodr is said to enter Balder's history and to be dispatched to Hel to demand his beloved brother back from the underworld; the passage compares Saxo, Anglo-Saxon genealogy, and northern genealogy, where Hermodr and Balder are both offspring of Odin.

Hermodr is dispatched to Hel to demand his beloved brother back from the underworld.
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Teutonic Mythology, Volume 1 FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303 / EAIIANA. HELLIA. 3 1 1 / RAII.VNA. HELLIA. 313; lines 15434-15525 confidence: medium

Two Eddic lays describe the way to the lower world; Odin rides Sleipnir for Baldr’s sake, and Hermodr later undertakes the journey on the same steed.

Odin rides Sleipnir for Baldr’s sake, and Hermodr later undertakes a comparable lower-world ride on the same steed.
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Teutonic Mythology, Volume 1 HKIMDATL, BKAGI. 235 / AKI, UOKI, OIT.IR. 237 / AKI, UOKI, OEGIR, FIFEL, GEOFON, HLER. 239 / LOKI, GRENDEL, SATURN'. 241; lines 11955-12039 confidence: medium

Snorri's Utgarthaloki deceives Thorr; Saxo's Ugarthilocus is a gigantic semi-divine monster in a distant land, invoked in storm, and Thorkill journeys to him.

Thorr's visit to Utgarthaloki and Thorkill's journey to Ugarthilocus are framed near the outermost borders where giants, monsters, ghosts, and demons dwell.
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Teutonic Mythology, Volume 2 ELVES, DWARFS. . 449 / ELVES, DWARFS. 451 / ELVES, DWAEFS. 453 / ELVES, DWAEFS. 455; lines 831-925 confidence: medium

In caves the beings collect treasures and forge wrought weapons; dwarf kings make magnificent underground chambers; Elberich and Laurin dwell in wonderful mountains; men and heroes may be tempted down, given gifts, released, or held fast.

Men and heroes are tempted down, Dietrich is fetched away by a dwarf, Etzel is associated with rock holes, and Hadding is taken into subterranean land.
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Teutonic Mythology, Volume 2 HELL. NIFL-HEIM. 801 / NIFL-HEL. 803 / HELL. 805 / DILLE-STEIN. MUSPILLI. 807; lines 17436-17531 confidence: high

The footnote lists living persons who reached Hades and came back: Greek Orpheus in search of Eurydice, Odysseus, Aeneas; Norse HermoSr after Baldr and Hadding; medieval legends of Brandanas, Tuudalus/Tundalus, Tanhäuser and similar stories, plus monastic visions of ancestors in hell.

A footnote explicitly lists living figures from Greek, Norse, medieval, and visionary traditions who reached Hades or hell and came back.
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Teutonic Mythology, Volume 2 SCUOHISAL. 487 / VOL. II. E / NICHUS, NIX. 489 / NICHUS, NIX. 491; lines 2851-2883 confidence: medium

A girl had spent fifteen years in the sea-wife’s house and had not seen the sun during that time.

The brother ventures down to the sea-wife’s house and brings his beloved sister back to the upper world after fifteen years.
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Teutonic Mythology, Volume 2 WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801 / NIFL-HEL. 803; lines 17330-17342 confidence: medium

Greek heroes sink into Hades' house under the earth; Tartarus lies lower in the abyss, where subjugated giants sit imprisoned.

The passage states that all Greek heroes sink into Hades' house under the earth.
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Teutonic Mythology, Volume 2 WORLD. 795 / WOELD-TREE. 797 / WOELD-TREE. 799 / HELL. NIFL-HEIM. 801; lines 17140-17240 confidence: high

The passage says heathen hellia lay "low down toward the North" and that Hermodr rode nine nights through "valleys dark and deep."

Hermodr rides through dark deep valleys, reaches the river Gioll, crosses the gold-covered bridge guarded by Modgudr, and follows the road lower and northward toward Hel.
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Teutonic Mythology, Volume 3 FUBIOUS HOST BEECHTA, HOLDA, POSTEELI. 933 / SPECTEES. / STEAGGELE, ECKHART, VENUS' MOUNT. / FUBIOUS HOST I DIETEICH BEEN.; lines 4479-4529 confidence: medium

Dietrich is described as fire-breathing and superhuman, fetched away on a spectral fire-spirting steed to hell or wilderness, and made to fight reptiles until Judgment-day.

Dietrich is described as fire-breathing and carried on a spectral fire-spirting steed to hell or wilderness, where he fights reptiles until Judgment-day.
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Teutonic Mythology, Volume 3 HEART-BATING. / MAGIC. / FOEMS OF EXIT. BEOOMSTICK. / MAGIC.; lines 11830-11873 confidence: medium

Thorsteinn lies hidden in a cane-brake and hears a boy call into a hill: “Mother, hand me out crook-staff and band-gloves, I wish to go the magic ride”; the boy says there is a wedding in the world below, receives the staff, mounts it, puts on the gloves, and rides.

The boy says he is going on a magic ride to a wedding in the world below, and Thorsteinn follows by the same means through a river to a castle on a rock.
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Teutonic Mythology, Volume 3 SONG-KAISEB? INSPIRATION. / POETEY. / INSTRUMENTS INVENTED. / POETRY.; lines 3017-3069 confidence: low

HermoSSr is compared with Orpheus for descending to Hades to fetch Balder back; the author supposes possible musical influence but notes that nothing of the kind is recorded in the Edda.

The passage says HermoSSr, like Orpheus, made a descent to Hades to fetch Balder back.
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Teutonic Mythology, Volume 3 SPECTEES. / CHAPTER XXXII. / TRANSLATION. / HEEOES INSIDE HILLS. 953; lines 5243-5335 confidence: medium

Tanhauser sojourned many years at Venus's court; a blacksmith on the Odenberg finds an unexpected gap in the cliff, steps in, and stands in a wondrous new world.

Tanhauser, the Odenberg blacksmith, Sunday children, the roll-selling boy, the baker's boy, and favoured entrants are all associated with gaining entrance to otherwise hidden mountain interiors.
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Teutonic Mythology, Volume 3 SPECTRES. / FUBIOUS HOST BEECHTA, HOLDA, POSTEELI. 933 / SPECTEES. / STEAGGELE, ECKHART, VENUS' MOUNT.; lines 4376-4444 confidence: medium

The mountain, sometimes identified as the Hoselberg or Horselberg near Eisenach, is described as dame Holle's court; in subterranean caves she dwells in state and splendour like dwarf-kings, and some men find their way in and live with her in bliss.

The passage names Tanhäuser as a noble figure who went down to view the wonders of the Venus-mount, and it says some men find their way in and live there with the feminine figure.
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Teutonic Mythology, Volume 4 SPECTRES. 1587 / SPECTRES. 1589 / SPECTRES. 1591 / TRANSLATION. 1593; lines 15537-15634 confidence: medium

Gyges enters an earth crack made during storm and earthquake, finds a giant's corpse in a brazen horse, and removes a ring; the same section cites invocations of mountains or earth, Oedipus swallowed by the earth, becoming stone, and bursting from grief or rage.

Gyges enters an earth crack made by storm and earthquake, and Oedipus is said to be swallowed by the earth; the section also cites invocations of mountains or earth.
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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: medium

The Greek underworld has an opening through which Pluto descends with Proserpine and Dionysus leads Semele out over the Alcyonian lake; Teutonic hell likewise has gateways, mouths, gratings, doors, and grave-mound openings.

Pluto descends through an opening with Proserpine, and Dionysus leads Semele out of Hades across a lake.
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Teutonic Mythology, Volume 4 TIME AND WOELD. 1537 / TIME AND WORLD. 1539 / TIME AND WORLD. 1541 / SOULS. 1545; lines 13170-13202 confidence: medium

The passage compares children who “fall through the well on Dame Holla's meadow” with Psyche, who has “jumped off the high rock” and “finds herself in a heavenly grove.”

The passage explicitly compares children falling through a well with Psyche jumping from a high rock and descending into a flowering valley and heavenly grove.
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Teutonic Mythology, Volume 4 WATER. 1459 / ELEMENTS. / WATER. FIRE. 1461 / FIRE. 1463; lines 9196-9288 confidence: medium

The passage notes three Indian sorts of fire, gold used as firelight in Oegir's hall, fire or light coming from helmets and swords, a sword that gives light among the Ases, and Aeneas instructed to carry a naked sword to light him in hell's darkness.

Aeneas is told to carry a naked sword into hell's darkness so that it may light him there.
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native american northwest coast

Chinook Texts Chinook Texts; lines 317-389 confidence: medium

One young man asks to be thrown down, tells boys below to say "Return to the land," is swung five times and thrown among upright flint pieces, then rises whole and unhurt.

The young man is thrown down to the foot of the precipice, encounters the boys below, and returns to the top of the rock.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES / FAMILY HISTORIES; lines 9191-9269 confidence: low

DalElsa-'naga lifts the edge of the moss; they go under it into a great house, where K!wak!wabalas sits and an old man asks the supernatural ones why the visitor has come to their supernatural winter dancing-place.

DalElsa-'naga lifts the edge of the moss, and she and K!wak!wabalas go under it into the great house.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 2694-2793 confidence: medium

The fast-time ghost-dancer song includes lines saying the singer was carried down by the ghost-woman, made to walk down by the ghost-woman, and accompanied underground by the supernatural watcher.

The song lyrics say the speaker was carried or made to walk down by a ghost-woman and walked underground with a supernatural watcher.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10994-11079 confidence: medium

On the fourth day, an unseen voice repeatedly says it has been sent by the chief to call him into the chief's house; after biting a hole through his cedar-bark cape, he sees the top of the island open and a small man emerge as messenger.

The stranded man is summoned by an unseen voice, sees the top of the island open, and follows a small messenger into the great chief's hidden house.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 11976-12168 confidence: high

The heading says the shaman acquired power from Killer Whale; the song says he was carried and taken under the sea by supernatural power.

The shaman's songs and heading describe acquisition of power from Killer Whale, being taken under the sea, entering the house of Hole-in-Middle-of-Sea, and receiving life-bringing powers or objects.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9726-9828 confidence: medium

Mouse-woman gives a blue medicine and instructs the protagonist to go to Gū′łg̣a lake, confront Among-the-hemlock-boughs, enter his belly, use medicine to restore the brothers, proceed to Sealion-town, wound a sea creature at a tree, restore the brothers again, and eventually continue forever with supernatural power.

Mouse-woman instructs the protagonist to summon Among-the-hemlock-boughs, drop to the ground, awaken sitting in his belly, apply medicine, and restore the younger brothers.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9830-9933 confidence: medium

A person-like being with hair floating on the water arrives; the protagonist comes to himself in its belly, uses medicine, and his younger brothers’ bones pour out.

The protagonist comes to himself inside the belly of the water being, uses medicine, and his younger brothers’ bones pour out.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9935-10042 confidence: medium

The traveler comes to himself inside a belly, stretches and bursts it, reassembles bones, repairs missing parts with salmon-berry bushes, spits medicine on them, and revives the right side of the town; the old man later refuses the water.

In two episodes the traveler enters the belly of a destructive being and emerges by stretching or bursting it from within.
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Haida Texts and Myths: Skidegate Dialect BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE; lines 14579-14701 confidence: medium

The girl thinks she wishes the rocks would fall upon her; the rocks fall toward her; she hears people talking and weeping outside.

The chief’s daughter is enclosed by fallen rocks at Narrow-cave, survives inside, kills Narrow-cave, and escapes through a hole made by Mouse.
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Haida Texts and Myths: Skidegate Dialect CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES / STORIES OF THE PITCH-PEOPLE / HOW ONE WAS HELPED BY A LITTLE WOLF; lines 15104-15218 confidence: high

He takes twisted cedar limbs, a gimlet, and a whetstone, reaches a two-headed kelp where his wife passed in, and enters the water on the kelp while Marten remains behind.

The seeker goes into the water on a two-headed kelp at the place his wife passed in, follows a broad trail, and reaches a town where his wife has been taken.
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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 13820-13931 confidence: high

Cloud-watcher uses a deep place and wears salmon-picture moose-skin blankets, dance articles, and puffin-beak rattles; chiefs first refuse and then permit him to go down with a truthful attendant.

Cloud-watcher goes down into a deep water place, remains in the creek while people sing, returns dry, and salmon become abundant afterward.
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Haida Texts and Myths: Skidegate Dialect HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL.; lines 13329-13444 confidence: high

Big-tail puts tobacco and calcined shells into his mouth, goes down to the supernatural being's house, brings the being's box, and sits with him at opposite ends.

Big-tail repeatedly goes down to the house of the named supernatural being, first to negotiate for ritual items and later to observe feast preparations.
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Haida Texts and Myths: Skidegate Dialect HOW MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH SOUTHEAST / THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS; lines 2559-2664 confidence: high

A voice tells him that his powerful grandfather asks him to come in; he sees ripples, is floating against a two-headed kelp, and later sees a grebe's beak speak the summons.

The chief's son follows a summons, grasps a two-headed kelp, goes down through the water, and enters his grandfather's house, where he receives aid.
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Haida Texts and Myths: Skidegate Dialect HOW MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH SOUTHEAST / THE CANOE PEOPLE WHO WEAR HEADDRESSES / THE GIRL WHO FED A RAVEN / SOUNDING-GAMBLING-STICKS; lines 2882-2980 confidence: high

His nephews tie a rope to him and lower him into the ocean; after many nights under water he sees the bottom of the Tlingits’ island and the deepest shaman’s house, and gains more shamanistic power.

The protagonist is lowered into the ocean by rope, remains under water for many nights, sees deep shamanic places, and returns with more shamanistic power.
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Haida Texts and Myths: Skidegate Dialect HOW SOMETHING PULLED A ROW OF EAGLES INTO THE WATER / THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS / THE STORY OF ONE WHO SAW AN EAGLE TOWN / THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS; lines 12762-12859 confidence: medium

After crying for his children and sleeping near the pond, he hears that the chief asks him to come in and sees a grebe emerge from the pond and repeat the message.

A pond summons leads the man to jump into the water and arrive at a big house where a chief questions him.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 9067-9174 confidence: medium

Stone-ribs enters his halibut skin, goes into the water, comes to a broad trail, follows it, and arrives at Qꜝā′g̣awa-i’s town.

Stone-ribs enters a halibut skin, goes into the water, follows a broad trail, and arrives at Qꜝā′g̣awa-i’s town.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 9499-9596 confidence: medium

Qꜝā′g̣awa-i comes after them; the canoe enters its mouth, and in its belly he puts on his halibut skin, swells in its stomach, and kills it.

The canoe goes into Qꜝā′g̣awa-i’s mouth, Stone-ribs awakens in its belly, puts on the halibut skin, swells in its stomach, and kills it.
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Haida Texts and Myths: Skidegate Dialect SLAUGHTER-LOVER. / THE WOMAN AT NASS WHO FLED FROM HER HUSBAND / THE REJECTED LOVER / HE WHO GATHERED FOOD FOR AN EAGLE; lines 16140-16255 confidence: medium

Song-sparrow lives with his grandmother; Grizzly-bear steals her soaked salmon. Song-sparrow says he will kill the bear despite the warning that it will swallow him, because he will have a fire drill in its belly. He shoots the bear, comes to himself inside its belly, makes fire there, burns through, and kills it.

Song-sparrow anticipates being swallowed, carries a fire drill in Grizzly-bear’s belly, makes a fire inside, burns through the belly, and kills the bear.
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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 11180-11285 confidence: medium

On a cloudy day chosen by the old man, they go to sea; sunshine appears mid-sea. The old man tells him to look for a kelp with two heads and says, when they reach it, that this is the trail.

The husband follows a two-headed kelp trail beneath the sea, passes a guarded threshold, and enters the supernatural setting where his wife is held.
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Haida Texts and Myths: Skidegate Dialect THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS / THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF; lines 13172-13227 confidence: medium

The man travels by canoe with wife and children at low tide, finds devilfish stones and food leavings, strikes at the devilfish with a stick, and is pulled into its hole.

The devilfish pulls the man into its hole, and the devilfish woman takes him to her father’s town, where he remains for many years.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 5074-5189 confidence: high

A voice tells Raven that his mighty grandfather wants him to come into his house; after repeated calls, Raven sees a pied-billed grebe come from under the water and deliver the invitation.

Raven is summoned under the water, descends by a two-headed kelp or rock pole, enters an underwater house, and receives objects and instructions from an old man.
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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 6104-6202 confidence: medium

A black whale comes blowing; Raven wishes it would swallow him, it does, he eats its insides, and he wishes it would drift ashore before a town with him inside.

Raven wishes to be swallowed by a black whale, remains inside while eating its insides, drifts ashore in it, and flies out when townspeople cut the whale open.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6680-6770 confidence: medium

The chief breaks the stone floor and throws the boy to earth; high water still covers the earth except for the top of his totem pole, on which he lands, cries out, assumes raven shape, splits the pole, and the waters subside.

The chief throws the boy down through the broken stone floor to earth; he lands on a totem pole, takes raven shape, and begins migrations.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING; lines 6772-6876 confidence: medium

Raven wishes a whale would swallow him; the whale swallows him, strands, and is cut open. Raven wishes the chief’s son would open the stomach, then flies out against the young man’s chest, killing him and frightening the people.

Raven wishes to be swallowed by a whale, is enclosed in it, and later exits when the whale’s stomach is opened.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 355 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 359 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 361 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 363; lines 21110-21206 confidence: high

If a very sick person’s soul has left, the shaman wears a conical mat mask and searches for it, acting as if traveling, jumping rivers and obstacles, talking, and struggling to obtain the soul.

The shaman follows trails, graveyards, and a route to the land of souls, captures the patient’s soul, escapes pursuing souls, and returns it to the patient.
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The Mythology of the Bella Coola Indians THE WOMAN WHO MARRIED THE STUMP. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 103 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 105 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107; lines 6608-6710 confidence: high

The Wolf wife says she cannot forgive him again, says she will leave, and by the second night she and her son have disappeared.

After the Wolf wife and son disappear, the man follows them through mountains, cave, and water into another world and ultimately reunites with them.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24541-24660 confidence: high

A man and wife discover killer whales camping; the killer whales carry off the wife, the husband follows into the ocean, reaches shark people, receives direction, uses a steam-filled house to seize his wife, and sharks and killer whales fight.

Killer whales carry off a wife; her husband follows them into the ocean, reaches supernatural towns, and brings her back.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA; lines 24396-24482 confidence: medium

Raven kills nearly all killer whales by using sharp sticks instead of canes; he later steals grease, escapes a grease box pushed from a cliff, flies inside a whale, lives there, cuts out its heart, and escapes after people open the whale.

Raven flies inside a whale, lives there, kills it by cutting out its heart, and escapes when people open the stranded whale.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 16606-16736 confidence: medium

The spirits tell the shaman to tie a raft at Noisy-waterfall; he tests their strength, the spirits name it Sea-lion raft, the Kîksᴀ́dî board, he blows on it, one man catches a bough, and the raft descends under the earth for one night.

The spirits instruct the tying of a raft at a high waterfall; the Kîksᴀ́dî board it, the shaman blows on it, and it goes down under the earth for one night.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 20274-20393 confidence: medium

The helper was the mountain being; he told the youngest brother to come with him that evening, and the youngest brother went with him.

The youngest brother goes with the mountain being far up, the doors of the mountain open, and he goes down inside to rooms containing animals and all things.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2214-2321 confidence: high

The woman’s two brothers continually search along shore, find where she is, and plan what to do after discovering she is dead.

The elder brother descends by line to the bottom, enters an undersea house, and acts to avenge his dead sister.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 3513-3607 confidence: medium

The first shaman’s spirit says he will see many eulachon if he goes down the little rapids; the next morning he dresses and goes under the water in a little canoe.

The first shaman follows spirit instruction under the water, is reported to have opened a fish-house door, is found dead, and eulachon then run upriver in abundance.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 5955-6048 confidence: high

As waters rise, Raven's mother enters the cāx skin and Raven enters the skin of the white bird with copper-colored bill; Tlingit avoidance of eating cāx is explained, and Raven flies to the highest cloud and hangs by his bill.

Raven flies to the highest cloud and hangs there, then later uses a shark's stick as a ladder to descend under the ocean.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS; lines 22507-22670 confidence: medium

Song about Raven’s travels: Raven goes down under the sea, his nose is pulled up, he goes through town for it, receives it, flies out, and afterward one can wander along the beach.

Raven goes down under the sea, his nose is pulled up, and he later flies outside with it.
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Tlingit Myths and Texts FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES: / FOOTNOTES:; lines 8443-8538 confidence: medium

The man examines the dead monster, sees sharp teeth and copper-like claws, skins and dries it entire, gets inside it, enters the water, and goes to the monster’s beautiful house under the lake.

After entering the monster skin, the man travels down to the monster’s beautiful house under the lake.
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Tlingit Myths and Texts TLINGIT MYTHS AND TEXTS / JOHN R. SWANTON / INTRODUCTION / MYTHS RECORDED IN ENGLISH AT SITKA; lines 1024-1115 confidence: medium

Raven makes a woman under the earth to control tides and has her raise the water slowly so he can go under the ocean while people load canoes.

Raven wants to learn about everything under the ocean, has the tide raised so he can go there, and later returns from under the earth.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 10716-10917 confidence: medium

Three young people in a canoe, identified as two princesses and one prince, reached a steep cliff where a large halibut opened its mouth and swallowed them.

A supernatural halibut swallows canoes and persons; two brave men enter its body by being swallowed and cut its intestines until it dies.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11541-11651 confidence: medium

The anchor-stone has dropped on the roof of the underwater house of the supernatural chief Na-gima'ks; his codfish slave investigates, returns weeping after her fins are broken, reports what happened, and Na-gima'ks orders his people to take the sleeping men's canoe into his house.

The canoe of sleeping men is taken down into the supernatural chief's house at the bottom of the sea, and the men awaken inside it.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11755-11858 confidence: medium

At morning the canoe is surrounded by foam that becomes thick fog; after fear and a thunder-like noise, the fog vanishes, sunshine appears, the canoe and hats are full of sea growths, and the party is at the foot of the high cliff from a year before with heavy copper paddles.

The party returns to the cliff where the anchor was dropped a year earlier, reaches home safely, and later tells of being in the house of a chief at the bottom of the sea.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13502-13609 confidence: high

In the evening, the prince sings shaman's songs, says the man's soul is in the village of the Ghosts and his supernatural helper says he shall take it back, then requests a new cedar-bark mat and communal beating and singing until he returns.

The shaman prince travels at night from the graveyard across a river and narrow bridge to the village of the Ghosts, enters the chief Ghost's house, and retrieves a dead man's soul.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13611-13719 confidence: medium

The shaman prince snatches the dead one's soul from the Ghosts, runs out, is pursued over the bridge, and at the cut end his feet enter the river while his body falls on dry land.

The shaman prince crosses to the Ghost town, seizes a soul from the Ghosts, and later repeatedly brings back souls of people dead for two, three, or four days.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13825-13935 confidence: high

Three men at K-lax-g*ils River discuss shamanic power; one reports a deep pit where people obtained power from a supernatural being in the hole, and they decide to see it.

Three men go to a cave pit associated with a supernatural being from whom people obtained power, and they attempt to descend by rope.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 13937-14037 confidence: high

The steersman is tied to a cedar-bark line, lowered into a dark pit, hears thunder-like noise, and meets a hairy young man at an east-side door who asks why he came and invites him in after he says they need a great shaman.

The visitor is lowered by a line into a dark pit, enters a hidden house through an east-side door, encounters supernatural shamanic figures, and is later pulled back up.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 14638-14729 confidence: high

Two brothers go to the lake to get supernatural power; the elder brother walks into the water and descends to the bottom, while the younger remains on shore and sees the flood rise again.

The elder brother goes to the lake to get supernatural power, descends to the bottom, enters a house, and encounters powerful beings and signs before returning with a new name.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 3866-3968 confidence: medium

A Killer Whale warrior dives to fight the Giant Devilfish; the passage describes the monster's suckers and mouth, and dead warriors surface with severed monster parts.

Successive Killer Whale warriors dive down into the deep sea or bottom to fight the Giant Devilfish and return dead or weary with severed monster arms.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 3970-4069 confidence: medium

The Killer Whale chief calls Bird Garment; Bird Garment dives under water for a long time and returns with a giant arm in his mouth.

Bird Garment dives beneath the water and participates in cutting off the monster’s arms before its body is brought up.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4926-5030 confidence: medium

After the prince shouted four times, “a beautiful girl came up from the water” and “dived with him to the bottom of the lake.”

The woman from the water takes the prince and later the friend down to the bottom of the lake.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5414-5509 confidence: medium

The young man continues after sacrifices, puts on his made eagle form, flies up and down several times, sends his two friends home, and remains alone at the brink of the deep valley.

The young man wears a made eagle form, flies into the deep valley, retrieves his sister, ascends with her, and returns home.
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Tsimshian Texts Tsimshian Texts; lines 1377-1469 confidence: medium

Bluejay falls back to the foot of the mountain; Ts'ak is troubled because there is no way on, and he and Drum-belly sleep on the grass.

Ts'ak seeks a wife, is blocked at the mountain, receives guidance from Mouse women, and travels under the mountain to reach the chief's daughter.
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Tsimshian Texts Tsimshian Texts; lines 1560-1645 confidence: medium

The boy opens the tree with wedges, removes the dead frog, skins it, leaves the claws on the skin, puts his arms and legs into the skin, laces the chest, goes to the lake, and dives.

After killing and skinning the frog, the boy puts his arms and legs into the skin, laces the chest, and dives into the lake.
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Tsimshian Texts Tsimshian Texts; lines 2770-2865 confidence: high

TsEgu'ksk" and three men descend the river by canoe; near Cape Fox he lies on a red-painted board under a cedar-bark mat while his companions burn meat, tallow, and berries on a plank fire; the plank, fire, and TsEgu'ksk" vanish, and he is taken to the house of G'itk'staqL at the bottom of the sea.

TsEgu'ksk" disappears from the plank, is taken to the house of a chief at the bottom of the sea, and returns suddenly with objects that break the frozen river ice.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME / THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT; lines 3596-3706 confidence: medium

Suffering from thirst, the prince and servant find a well of cool fresh water without rope or bucket; a leather horse-tethering strap is used to lower the prince into the well.

The prince is lowered into a well for water, and the servant uses his position below to threaten drowning and force submission.
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Fairy Tales of the Slav Peasants and Herdsmen THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / KOVLAD / THE SOVEREIGN OF THE MINERAL KINGDOM; lines 1306-1369 confidence: medium

After the ceremony they ride in a golden carriage with attendants of silver and brass to a high rock with a cavern descending downward; Zemo-tras closes the opening with a huge stone; the bride is afraid in the darkness and is reassured by her husband.

The procession travels to a cavern beneath a high rock and descends lower and lower into darkness, with the entrance sealed behind them.
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Fairy Tales of the Slav Peasants and Herdsmen THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / KOVLAD / THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD; lines 1488-1604 confidence: high

The girl kindly offers the prepared food, table, and bed to the young man; he rejoices, says he must thank his friends, and descends through a newly opened precipice while she follows holding his mantle.

A precipice opens in the floor and the girl secretly follows the young man down into a strange land beneath the room.
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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 lady says Yarmil has suffered, that she and her people are not fully free, and instructs him with a key to enter the cellar, ignore wailing, remain silent, and bring back twelve shirts and twelve tapers.

Under the bride's instructions, Yarmil descends into the cellar, stays silent, and retrieves the shirts and tapers.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 9862-9967 confidence: high

The brothers shoot arrows: the eldest's arrow flies east, the second's west, and Yarmil's arrow follows a mouse to its hole; they then depart to those destinations.

Yarmil's route leads to a mouse-hole; the earth opens, and he rides into an open country beneath the earth with castles and supernatural features.
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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 9969-10081 confidence: medium

After Yarmil passes the great gate, only a mouse-hole is behind him. He reaches his father’s castle with his brothers, and the king asks whether they have brought gifts from their princesses.

Yarmil reaches and leaves the castle realm through a gate that appears afterward only as a mouse-hole, and on his return the ground opens to give him entrance.
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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

Ivan wanders to an underground passage, descends a deep precipice, comes to the underground kingdom where the six-headed serpent lives and reigns, and enters the serpent's castle.

Ivan finds an underground passage, descends a deep precipice, and reaches the kingdom where a six-headed serpent lives and reigns.
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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

The six-headed serpent explains that Yelena's suitors must hide three times or be beheaded; he gives Ivan flint and steel and tells him to summon a blue-winged eagle with steppe fire and a giant pike by putting fire into the sea.

Ivan uses sparks from flint and steel to set fire to the steppe, summoning an eagle that carries him above the clouds, and to the sea, summoning a pike that hides him in the depths.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12788-12893 confidence: high

Mirko and the Hero of the Plain ride into the enemy host, command their swords from the sheath, cut down the multitude, and pursue twelve fleeing warriors to a glass mountain where Mirko finds a breach and winding steps descending to the lower world.

Mirko pursues fleeing warriors to a glass mountain, finds a breach with winding steps, and descends with his steed into the lower world.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS.; lines 7137-7259 confidence: medium

The fourth Simeon says that if a ship at sea is attacked, he can seize it by the prow, take it to the underground kingdom, and later return it to the sea surface.

The fourth Simeon says he can take an attacked ship to the underground kingdom and return it to the sea surface.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA. / CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE.; lines 8304-8416 confidence: high

Boyislav sees only black rocks for days, then finds a large hewn-looking stone, turns it over, discovers a great dark opening with a pleasant odor, and goes down.

Boyislav uncovers a dark opening beneath a large stone, descends, and enters a glorious garden with three golden castles.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 3466-3586 confidence: high

The maiden asks Ivan for her girdle; he asks where his mother is, and she says the mother is at the house of her father, Raven son of Raven, and tells Ivan to follow a silver bird with a golden crest.

The maiden tells Ivan to follow a silver bird with a golden crest, and the bird leads him to an iron plate and an opening below.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 3466-3586 confidence: high

Ivan meets his brothers, follows the golden-tufted silver bird to an iron plate and opening, receives his brothers' blessing, and lets himself down on a rope swing for three years.

Ivan lowers himself through a deep opening for three years and then reaches the Copper, Silver, Golden, and Pearl Kingdoms in sequence.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11363-11480 confidence: medium

The steed tells Jalmir to tie the rope to its foot and the net, descend three hundred steps into a cellar, ignore silver-, gold-, and diamond-hooped vessels, and take a little wooden-hooped vessel from a niche.

Jalmir descends three hundred steps into a cellar in the sorceress's castle to retrieve the wooden-hooped vessel and then escapes upward in the net.
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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 13251-13331 confidence: high

At the Sun's bright antechamber, the king's son ties the steed to a diamond pillar, bathes and rubs with fire, combs with a golden comb, and is blown by a subject-spirit in the service of the Sun into a dark opening seventy-seven miles away.

A subject-spirit blows the king's son into a dark opening, after which he gropes through a cavern filled with dangerous creatures and subterranean sounds.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH.; lines 2904-3023 confidence: high

Near home, Ivan’s elder brothers have guards posted, meet him on the road, drug him, take the flask of healing water, and throw him into a deep pit; Ivan comes out in the underground kingdom.

Ivan’s elder brothers drug him, take the healing water, and throw him into a pit that leads to the underground kingdom.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH.; lines 2904-3023 confidence: high

Near home, Ivan’s elder brothers have guards posted, meet him on the road, drug him, take the flask of healing water, and throw him into a deep pit; Ivan comes out in the underground kingdom.

After entering the underground kingdom, Ivan asks the great bird to bear him into the upper world, and she flies him there.
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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 14120-14211 confidence: medium

Miklos asks for the Green Daughter. The Green King says there are three tests, first a race to bring a wedding dress from Pluto's, with death at the stake if Miklos's runner loses.

The wedding dress must be fetched from Pluto's; Swift Runner reaches Pluto's gate, goes before Pluto, and receives the dress.
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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

Fedot travels with the frog showing the way and reaches a flaming river, with a lofty mountain and a door in its side beyond it.

Fedot reaches a flaming river before a mountain with a door and must cross it on the frog before entering the dark cave to observe and act.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15060-15187 confidence: medium

An old hunter near Lake Onega sells his dog to a well-dressed man, goes to the Mian mountain, finds a city inhabited by devils, receives a banquet and bath, and is asked by the bath-room youth to request him instead of money.

The old hunter enters a mountain city of devils and retrieves a youth; the wife enters through an ice-hole into a hall where Satan is seated while following her husband.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15060-15187 confidence: medium

The father hides in the hut, recognizes the horseman as his son, follows him to a frozen river, and sees him ride with his horse into an ice-hole; he later says the son lives in the water.

The cursed son disappears into an ice-hole in a frozen river, and his wife later enters the same water opening and arrives in a vast hall with Satan seated inside.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15309-15468 confidence: medium

At a lake, the old man tells the youth to turn his back and walk backwards; the youth arrives under water in a white-stone palace, receives food and drink, and is shown twelve beautiful maidens from whom he may choose.

The old man leads the youth to a lake and, through backward walking, brings him under water into a splendid palace where a supernatural bride choice is staged.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15470-15589 confidence: medium

The youth brings the bride to the priest's house in her village; she identifies herself as the priest's daughter and says the youth brought her back into the white world from down there.

The maiden says the youth brought her back into the white world and that otherwise she would have remained down there forever; the youth later returns home after time spent with the devils.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3284-3379 confidence: high

The passage says the Snake’s place may be taken by other magical beings in tales where three brothers seek a trespasser or spirited-away female relative, reach an underground opening or inaccessible hill, and the youngest descends or ascends through copper, silver, and gold kingdoms before returning and being deserted by his brothers.

The summarized tale pattern has the youngest brother descending or ascending through otherworldly kingdoms, and the Norka excerpt ends with the beast escaping beneath a stone into the other world and challenging the prince to enter.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3381-3496 confidence: high

Prince Ivan tells his father what happened, asks for a leather rope long enough to reach the other world, and later goes with his brothers, servants, and provisions to the place where the Beast disappeared beneath a stone.

The Prince prepares a rope long enough to reach the other world and is lowered beneath the earth to overcome Norka.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3619-3697 confidence: high

Two other Indian stories feature a hero chasing a gigantic boar into a cavern; he follows it and finds himself in a different world where he meets a beautiful maiden.

In two stories the hero follows a gigantic boar into a cavern and finds himself in a different world with a maiden who explains events.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3619-3697 confidence: high

The passage says many skazkas, including Norka variants, involve a youngest prince lowered underground or raised to an enchanted upper realm, and elder brothers almost always attempt to kill him when he is about to cross back between the realms.

Russian skazkas include a prince lowered underground or raised to an upper realm, with elder brothers trying to kill him at the boundary between realms.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3619-3697 confidence: high

In one instance, the hero Ivan has killed a Snake underground and carries its head on a lance; his brothers are frightened, think the Snake is coming, and let him fall back into the pit.

In one instance the hero has killed a Snake in the underground world and carries its head on a lance.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3699-3814 confidence: medium

The passage cites de Gubernatis on Trita, the third brother, persecuted by jealous brothers; in a Hindoo tradition Ekata, Dwita, and Trita reach a well, Trita draws water, his brothers leave him in the well under a cart-wheel to take his property, and he escapes by divine favor.

Trita is left in a well by his brothers, and the author links this to folk-tales about a younger brother deserted in a pit or chasm after being lowered by his brothers.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4459-4592 confidence: medium

The old woman shows Prince Ivan where to dig on a hill. He opens an iron plate with twelve padlocks and follows an underground path to a heroic steed fastened by twelve chains. The steed breaks them; Ivan arms himself, saddles the horse, pays and asks blessing from the old woman, and rides away.

Prince Ivan opens a locked plate and follows a path underground, where he obtains the chained heroic steed.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6115-6203 confidence: high

Ivan's comrades raise the maidens, cut the cord, and let Ivan fall back into the abyss; he escapes and later kills all three heroes.

The continuation states that Ivan is lowered into an abyss, his comrades cut the cord and let him fall back, but he escapes and eventually punishes them.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 6718-6851 confidence: medium

A formula is said three times; “the earth opens, and the girl sinks ‘into that world.’”

The girl sinks into “that world” after the earth opens in response to a repeated formula.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 12763-12889 confidence: medium

A prosperous moujik buries two pots of money, dies without revealing them, and a Fiddler on his way to a revel sinks through the earth into hell where the moujik is tormented.

The Fiddler suddenly sinks through the earth and lands in hell among the tormented dead and evil beings.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore MAGIC AND WITCHCRAFT. / FOOTNOTES: / CHAPTER V. / GHOST STORIES.; lines 13038-13169 confidence: high

The bridegroom stops by the graveyard, calls to his comrade, the grave opens, the dead man arises, thanks him for keeping the promise, and invites him into his abode for a drink.

The dead friend’s grave opens, he calls it his abode, and the bridegroom enters it to drink with him.
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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 9372-9453 confidence: medium

Events occur as the son predicted: the striped boat arrives, the gentleman dressed in green is in it, and the son stands with one foot on the boat and the other on dry land.

The son boards the boat at the water, after which the boat, gentleman, and son sink; the father says the son has gone down to hell.
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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 XIV.--RIGHT ALWAYS REMAINS RIGHT. / XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF! / XVII.--PRINCE UNEXPECTED.; lines 3779-3864 confidence: high

The damsel says she is the youngest daughter of immortal Bony, ruler of the subterranean realm, warns the prince about Bony, instructs him how to act, stamps the ground open, and descends with him.

The princess opens the ground and she and the prince descend into Bony's subterranean realm and underground palace.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX.; lines 6667-6746 confidence: medium

The fox says he knows where the damsel is, leads the simpleton to a large cavern deep in the earth, and explains that the golden damsel lies in a golden cradle in the last chamber near a huge spectre saying 'No! No! No!'

The fox directs the simpleton into a large cavern deep in the earth, where he retrieves the golden damsel from the last chamber.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10531-10678 confidence: high

Sadko asks for an oaken plank and bowls of silver, gold, and pearls; he takes an icon of St. Mikola and a maple-wood harp, says farewell, descends onto the plank, and the ships speed away.

Sadko leaves the ship on a plank, falls asleep, and awakens at the bottom of the ocean beside the Sea-King’s palace.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10680-10753 confidence: medium

The Tzar Morskoi asks Sadko to take a wife in the blue sea. The Tzaritza tells him to pass the first and second groups of three hundred maidens, choose the last princess of the third group, and not kiss or embrace her if he wants to return to Holy Russia and see the white world and sun.

The companions think of Sadko as under the blue sea, and the passage shows him interacting with the sea ruler and Tzaritza before returning to land.
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The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7192-7359 confidence: medium

Marya agrees to wed only if they swear that whichever spouse survives will enter the grave alive with the dead for three months. They take the oath, marry in church, and Mikailo drinks green wine.

Marya requires an oath that the surviving spouse enter the grave alive with the dead for three months, and Mikailo prepares to do so after her death.
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The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7361-7520 confidence: medium

Mikailo's coffin and richly trapped steed are lowered into a deep mound and covered with yellow sand; he remains there three months.

The passage places Mikailo and his richly trapped steed in a deep mound for three months before later emergence.
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The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7361-7520 confidence: medium

On Sunday, Mikailo's shout from within the earth shakes earth, waters, and Vladimir's palace; Ilya says the hero is in the earth and directs others to dig to the coffin, after which Mikailo comes out leading his wife.

Mikailo calls from within the earth, is identified by Ilya, and comes forth from the excavated coffin leading Marya.
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The Epic Songs of Russia IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE.; lines 8361-8449 confidence: medium

Ilya asks attendants for the golden key and the way to the deep vaults; they show him a route choked with yellow sand and barred by large logs.

Ilya seeks the dungeon route, forces the locks and doors, and many captive rulers and heroes come forth and thank him.
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norse

Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF LOST POEMS. 124 / EARLY WESTERN EPICS. / THE HELGI TRILOGY, / HELGI AND SIGRUN.; lines 10163-10288 confidence: medium

Sigrun goes out to meet Helgi, embraces and kisses him, compares her gladness to Woden’s hawks scenting slain prey, and notes his bloody mail, rime-thick hair, gory dew, and cold damp hands.

Sigrun goes to Helgi’s barrow, makes him a bed, sleeps in his arms, and is described as having come down alive into the barrow.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4467-4560 confidence: high

In a third variant the god hangs from a gallows over the abyss, lowers himself into Hades, and brings up knowledge guarded by Giant Midvitnir, father of Bestla.

The passage says the god hangs from the gallows over an abyss, lowers himself into Hades, and brings up the gift of knowledge.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4562-4657 confidence: high

The passage proposes a god’s adventures in search of wisdom as the origin of Odysseus’s adventures; Odysseus descends to the Unseen World for knowledge, outwits Kirke, beguiles the daughter of the Sun, risks himself with Poluphemos, and these adventures are called parallel to Woden and varieties of the Soma-myth.

Odysseus is said to go down to the Unseen World to win knowledge.
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Corpus Poeticum Boreale, Volume 1 LAY OF ATLI AND RIMEGERD THE GIANTESS. / THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW.; lines 10873-10981 confidence: medium

Herwor says the fires and ghosts should not frighten them; the shepherd flees to the woods, and Herwor continues with strengthened resolve.

Herwor rejects the shepherd's warning, goes alone by night to the fiery howes, and calls the dead to speak.
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Corpus Poeticum Boreale, Volume 1 oF / FRAGMENT OF A STARKAD LAY. / FRAGMENT OF A STARKAD LAY. / SCHOLIA,; lines 17066-17176 confidence: low

The song of the cairn-breaker says he leapt into an old barrow and carried away the clasp of Corn’s belt.

The cairn-breaker enters an old barrow and carries away the clasp of Corn’s belt.
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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 20554-20587 confidence: medium

The passage mentions Brynhild's 'driving to death' in a car and Hermod's fruitless journey to Hell to fetch back Balder.

Hermod is described as making a journey to Hell to fetch back Balder.
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Corpus Poeticum Boreale, Volume 1 THE WESTERN WOLSUNG-LAY. / THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND.; lines 11376-11486 confidence: high

The Anses and goddesses hold council about Balder’s evil dreams; Woden rises, saddles Sleipnir, and rides toward Mist-Hell’s abode.

Woden rides Sleipnir toward Mist-Hell to question a dead Sibyl about Balder’s fate.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 confidence: medium

A second fragmentary scaldic account is introduced as another myth of Idun's yearly disappearance; Idun falls from Yggdrasil to Nifl-heim, lies pale and motionless in Hel's realm, and is described in the cited poem as having sunk from Yggdrasil's ash.

Idun falls from the sacred ash Yggdrasil down to Nifl-heim, the lowest realm associated here with Hel.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 confidence: medium

A fragmentary account says Idun sits on Yggdrasil, grows faint, falls to Nifl-heim, and lies pale and motionless in Hel's realm; the quoted poem names her as sunk down from Yggdrasil's ash.

Idun falls from the sacred ash Yggdrasil down to Nifl-heim and Hel's realm.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN; lines 4135-4274 confidence: medium

Idun lets the gods wrap her in the wolfskin but refuses to speak or move; Bragi sees her tears, tells the others to return, stays with her in Hel's realm, and his harp remains mute.

Bragi refuses to return to Asgard and stays beside Idun in Hel's realm, with his harp silent.
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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 7325-7472 confidence: high

Odin rides the eight-footed Sleipnir over Bifröst and the road to Giallar and Niflheim, passing through the Helgate and by Garm into Hel's dark abode.

Odin travels through a mapped route to Hel and questions a dead prophetess to learn who is expected there.
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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 7325-7472 confidence: high

Odin mounts Sleipnir and rides over Bifröst and the road to Giallar, Nifl-heim, the Helgate, Garm, and Hel's dark abode.

Odin travels through named liminal places into Hel to consult a dead prophetess about Balder's fate.
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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 7594-7696 confidence: high

The road is described as rough and painful; Hermod volunteers after Frigga promises reward, and Odin lends him Sleipnir for the dark road.

Hermod rides toward Nifl-heim on a dark road, travels nine days and nights, crosses a landscape of streams and valleys, and reaches a guarded bridge over Giall's stream.
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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 7594-7696 confidence: high

The gods cannot revive Balder, are restrained from killing Hodur by the law of their peace-steads, and Frigga asks that someone go to Nifl-heim to entreat Hel to release Balder.

Frigga asks for a journey to Nifl-heim to entreat Hel, and Hermod rides the dark road toward Giall's stream and guarded bridge.
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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 7698-7821 confidence: high

Mödgud challenges Hermod at the bridge, noting that his horse shakes it more than troops of the dead and asking why a living rider seeks Hel's realm.

Mödgud identifies Hermod as living and asks why he is attempting to penetrate Hel's realm; Hermod continues toward Hel-gate in pursuit of Balder and Nanna.
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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 7698-7821 confidence: high

Hermod rides over the trembling bridge, along the dark Hel-way, and across Giöll; Mödgud challenges him and notes he is a living rider trying to enter Hel's realm.

Hermod, explicitly recognized as living, travels along the Hel-way, crosses Giöll, encounters a bridge guardian, and leaps Hel-gate.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 confidence: high

Hermod journeys over fields of ice until he reaches a wall and grate; he tightens Sleipnir's girths and makes the horse leap the grate.

Hermod crosses a boundary into Hel's realm, finds Balder, and petitions Hel for his release.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7824-7975 confidence: high

Hermod journeys over fields of ice until he reaches a wall and grate, tightens Sleipnir's girths, leaps the grate, and enters.

Hermod crosses a boundary into Hel and petitions for Balder's release.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXI: BALDER / CHAPTER XXII: LOKI / CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS; lines 8943-9039 confidence: medium

Angantyr had Tyrfing buried with him; Hervor visited his tomb at midnight, recited magic spells, forced him to rise from the grave, and received the blade.

Hervor visits a tomb at midnight, uses magic spells, and forces the dead Angantyr to rise and give her Tyrfing.
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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 9547-9642 confidence: medium

Sigmund and Sinfiotli are captured; Siggeir has them buried alive in one mound separated by stone, and Signy throws Sinfiotli a straw bundle that the Goths take for provisions.

Sigmund and Sinfiotli are confined in a grave-mound and later cut their way out through stone and roof into the open sky.
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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 9547-9642 confidence: medium

Sigmund and Sinfiotli are captured by the Goths; Siggeir orders them buried alive in one mound with a stone partition between them. Signy throws Sinfiotli a straw bundle, which the Goths assume contains provisions.

Sigmund and Sinfiotli are confined in a grave-mound as if dead, receive Odin’s sword hidden in straw, cut through the barrier, and emerge through the roof.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10939-11058 confidence: high

Soté buried himself alive with the ring in a mound in Bretland; his ghost is said to watch it, and during Thorsten's tomb entry Belé hears blows and sees supernatural fire.

Thorsten enters Soté's mound while Belé remains outside, fights amid supernatural signs, and emerges pale, bloody, and triumphant with the ring.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10939-11058 confidence: high

Thorsten and Belé seek a magic ring or armlet forged by Völund and stolen by Soté, who buried himself alive with it in a Bretland mound where his ghost guards it.

Thorsten enters a mound tomb where a ghost guards a magic ring, endures hidden combat with supernatural fire, and emerges wounded but victorious.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12651-12759 confidence: medium

Sif’s golden hair is interpreted as vegetation; Loki’s theft of the tresses is compared with Pluto’s rape of Proserpine, and Loki’s visit to dwarfs underground is compared with Mercury seeking Proserpine in Hades.

Loki steals Sif’s golden hair, interpreted as vegetation, and must go to dwarfs in the underground world to recover golden locks; the passage compares this with Proserpine in Hades.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12761-12872 confidence: high

Idun falls from Yggdrasil into Nifl-heim; Bragi follows her into the dark realm of death, and the wolf-skin around Idun is read as snow protecting roots.

The passage says Bragi follows Idun into the dark realm of death, like Orpheus and Eurydice.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12761-12872 confidence: medium

Idun falls from Yggdrasil into Nifl-heim; Bragi follows her; her wolf-skin is interpreted as winter snow preserving roots.

Idun falls from Yggdrasil into Nifl-heim, and Bragi follows her into the dark realm of death.
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The Poetic Edda NOTES / BALDRS DRAUMAR / BALDRS DREAMS / INTRODUCTORY NOTE; lines 7922-8071 confidence: high

The note says the identity of this Volva with the Voluspo speaker is conjectural; here she is called up from the dead by Othin to interpret Baldr's evil dreams and prophesies Baldr's death.

Othin rides down to Niflhel to question a dead wise-woman about Baldr's dreams and fate.
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The Poetic Edda NOTES / FAFNISMOL / THE BALLAD OF FAFNIR / INTRODUCTORY NOTE; lines 14935-15000 confidence: low

Sigurth follows Fafnir's trail to an open lair with iron gates, posts, and beams, dug into the earth; there he finds gold, fills two chests, and takes the fear-helm, golden mail-coat, sword Hrotti, and other valuables.

Sigurth rides to Fafnir's open lair, described as an iron-gated house dug down into the earth, and removes treasure from it.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXII. HALLMUND IS KILLED BY A FOREST-MAN NAMED GRIM / CHAPTER LXIII. GRETTIR'S MEETING WITH THORIR ON THE REYKJA HEATH / CHAPTER LXIV. GHOSTS IN BARDARDAL / CHAPTER LXV. ADVENTURE WITH A TROLL-WOMAN; lines 5374-5437 confidence: medium

After Yule, Grettir tells the priest he sees that the priest has little belief in him and asks him to come to the river to assess the probability of his account.

Grettir brings the priest to the falls, sees a cave below an abrupt cliff above deep water, says descent is possible, and prepares the rope to see what is in the fall.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXIII. GRETTIR'S MEETING WITH THORIR ON THE REYKJA HEATH / CHAPTER LXIV. GHOSTS IN BARDARDAL / CHAPTER LXV. ADVENTURE WITH A TROLL-WOMAN / CHAPTER LXVI. GRETTIR SLAYS A GIANT; lines 5440-5500 confidence: high

Grettir lowers a stone-weighted rope into the water, says he does not want to be bound in the fall, goes with few clothes and a short sword, jumps from a rock, and dives beneath the fall while the priest watches and then loses sight of him.

Grettir dives beneath the waterfall, swims through difficult currents, and reaches a cave under the fall.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XV. GAMES AT MIDFJORDVATN / CHAPTER XVI. GRETTIR KILLS SKEGGI AND IS OUTLAWED FOR THREE YEARS / CHAPTER XVII. GRETTIR SAILS FOR NORWAY AND IS WRECKED ON HARAMARSEY / CHAPTER XVIII. ADVENTURE IN THE HOWE OF KAR THE OLD; lines 1321-1439 confidence: high

Grettir tells Audun to expect him in the morning and have digging tools ready; Audun warns against it, but Grettir says he will risk Thorfinn's wrath.

Grettir breaks open the howe and descends by rope into the dark grave to investigate what dwells there.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / THE DEATH OF BALDER.; lines 2882-2960 confidence: medium

Frigg asks who will ride to Hel, find Balder, and offer ransom for his return to Asgard; Hermod the Nimble mounts Odin's Sleipner and gallops away.

Frigg asks for someone to ride the way to Hel to find Balder and offer ransom for his return to Asgard; Hermod undertakes the journey on Sleipner.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / THE DEATH OF BALDER.; lines 2962-3005 confidence: high

Hermod rides nine nights through deep dark valleys until reaching the Gjallar-river and the shining gold-thatched Gjallar-bridge, guarded by Modgud.

Hermod travels through darkness, reaches a river and guarded bridge, is directed downward and northward, passes Hel’s gate, and enters Hel’s hall.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda INDEX 291 / THE YOUNGER EDDA. / INTRODUCTION. / FOREWORD.; lines 840-905 confidence: medium

Saturn builds seventy-two burgs in Crete, sets himself and his sons up as gods, gives heaven to Jupiter, earth to Neptune, hell to Pluto, gives Cerberos to Pluto to guard hell, and the Greeks are said to tell that Herakles dragged Cerberos out of hell to earth.

Cerberos is assigned to guard hell, and the Greeks are said to tell that Herakles dragged him out of hell and onto earth.
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finnish karelian

Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 597-678 confidence: high

The hero of Wainola needs three words of master-magic to finish a boat to sail for the mystic maiden of Sariola and unsuccessfully searches a white squirrel and dying white swan.

The hero travels to Tuoni's kingdom and to Antero Wipunen's grave to recover the lost master-magic words.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 597-678 confidence: high

Spirits remain in graves under Kalma and his daughter until purification, then enter Manala; travelers to Tuonela cross nine seas and a black violent river.

Travelers to Tuonela must cross nine seas and a violent river; Wainamoinen is ferried across the river of Tuoni.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 597-678 confidence: high

Ancient Finns sometimes sought aid from the dead; the hero of Wainola seeks three master-magic words for a boat, searches animal sources, journeys to Tuoni, crosses sharp obstacles, and finds the lost words at Antero Wipunen's grave.

The hero seeks three master-magic words and finds the lost words at the grave of the ancient wisdom-bard Antero Wipunen.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14560-14736 confidence: high

Wainamoinen asks whether anyone will go to Mana's kingdom and Tuoni's empire to get the magic auger from the master of Manala to repair or remake his snow-sledge.

Wainamoinen must obtain Tuoni's auger from Mana's/Manala's underworld realm, crosses Deathland's stream, retrieves it, and returns safely.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14560-14736 confidence: high

Wainamoinen asks whether anyone among the rising or passing generation will go to Mana's kingdom and Tuoni's empire to get the magic auger from the master of Manala so that he may repair or refashion his sledge.

Wainamoinen needs Tuoni's auger, travels to Mana/Tuoni/Manala, crosses Deathland's stream, obtains the auger, and brings it back safely.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14560-14736 confidence: medium

The younger people and aged answer that no one among Northland's youth or aged heroes has courage enough to attempt the reckless journey to Tuoni and Manala to bring back Tuoni's auger.

The young and aged say no one is brave enough for the journey to Tuoni; Wainamoinen then undertakes it himself.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 confidence: medium

The mother calls him foolish for boasting of a former fatal journey: in Northland he tried to swim the whirlpool, tasted dog-tongue waters, floated down a fatal current, sank, saw Tuoni's river and Mana's waters, and survived because of her; she warns that Pohyola's courtyard contains stakes for heroes' heads.

The mother recalls that Lemminkainen sank in fatal waters, saw Tuoni's river and Mana's waters, and would have remained there without her intervention.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15455-15625 confidence: medium

The snake uncoils, is called a hundred-eyed heinous monster, crawls to other portals, and allows Kaukomieli to proceed to Sariola and Pohya's banquet-halls.

The hero is said to have gone through the jaws of death and darkling deeps of Kalma, then continues to Pohyola after the serpent withdraws.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15455-15625 confidence: medium

The narrator introduces Rune XXVII, saying Kaukomieli/Lemminkainen has passed through death and Kalma to Pohyola and has gone unbidden and uninvited to the banquet.

The narrator says Lemminkainen has been brought through the jaws of death and the darkling deeps of Kalma to Pohyola and Louhi's courts.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 confidence: medium

The hostess of Pohyola says she will not give her daughter until Tuoni's bear is muzzled and Manala's wolf is conquered in the Death-land; many sent before have perished.

Ilmarinen must go to Tuonela, Manala, and the Death-land forests and waters to bridle the bear and catch the pike.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 confidence: medium

Ilmarinen safely plows the field of serpents, buries vipers under the furrow, returns, and asks the hostess for the Northland maiden.

Ilmarinen first neutralizes serpents, then bridles the bear of Mana, and finally confronts the monster-pike or river monster in Manala's waters.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10456-10602 confidence: high

The hostess of Pohyola refuses the daughter until Tuoni’s bear is muzzled and Manala’s wolf conquered in the Death-land; she says many sent before have perished in Manala.

The required tasks take Ilmarinen to Tuonela, Tuoni’s forests and river, Manala, and Mana, all described as Death-land or fatal waters.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10604-10759 confidence: medium

On the third attack, the eagle flashes fire and lightning, grips the pike with beak and talons, and lifts it from Tuoni's coal-black river; the text says the third time succeeds after failures.

Ilmarinen presents a trophy taken from Tuoni's river and calls it the third task and one of three victories in Death-land.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10604-10759 confidence: high

Ilmarinen takes the pike-head to Louhi, offers it as a guest-bench and proof, says he has completed the third Death-land task, and asks for the Maid of Beauty.

Ilmarinen says he has brought the trophy from Tuoni, Manala, and Death-land, identifies it as the third task or test, and asks for Louhi's daughter, whom Louhi grants.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 2932-3105 confidence: medium

Aino swims to a rainbow-colored rock out at sea, climbs it, and the rock falls to the sea bottom with her; she sinks and perishes while singing that she came to sport among billows and warning her father not to fish at those waters.

Aino swims to a rock at sea, the rock falls, and she sinks to the bottom of the blue sea and perishes.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6913-7085 confidence: medium

Lemminkainen pursues the animal over swamps, woods, snow-fields, mountains, lakes, rivers, Hisi plains, Kalma plains, and Tuoni’s kingdom; fire and smoke arise from his equipment; at the jaws of Death, Tuoni and Kalma cannot overtake him.

The chase passes through wilderness, over waters, across Hisi and Kalma plains, and into Tuoni’s kingdom, reaching the jaws of Death before the death powers fail to seize the hunter.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6913-7085 confidence: medium

Lemminkainen pursues the wild moose over swamps, forests, snow-fields, mountains, lakes, rivers, sea-beyond lands, Hisi, Kalma, Tuoni, and Death, while fire and smoke issue from his equipment and death cannot catch him.

Lemminkainen’s chase carries him through the plains of Kalma, the kingdom of Tuoni, Kalma’s empire, and the open jaws of Death, yet Tuoni and Kalma cannot catch him.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 confidence: medium

After Lemminkainen reports bridling the fire-horse and asks again for the maiden, Louhi says he must kill the swan in Tuoni's black death-river with one crossbow and one arrow.

Lemminkainen goes to Tuoni's river and Manala's lower regions to hunt the swan in a black death-river, sacred stream, and whirlpool.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 confidence: high

Louhi says she will give her daughter only when Lemminkainen kills the swan in the river of Tuoni, the black death-river and sacred stream, using one crossbow and one arrow.

The third test sends Lemminkainen to hunt the swan in Tuoni’s black death-river and Manala’s lower regions, repeatedly described as death-land and Tuonela’s waters.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 confidence: high

Nasshut, blind and crippled shepherd of Pohyola, guards Tuonela’s waters and waits for Lemminkainen; he sends a serpent from the death-stream like a crossbow arrow into the hero’s heart and vitals.

At the river of Tuoni, Nasshut sends a serpent from the death-stream into Lemminkainen’s heart and vitals.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7655-7840 confidence: high

Louhi says she sent the hero to Hisi's fields to hunt the moose of Lempo, to catch the fire-expiring stallion, and then to Tuoni's Death-stream with one arrow to shoot the swan as dowry for her fairest daughter.

Louhi says Lemminkainen was sent to the Death-stream in Tuoni's kingdom to shoot the swan as a dowry task.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: medium

The mother anoints Lemminkainen's body, wounds, and life-blood centers and commands him to wake. He wakes, rises, speaks in magic accents, and says his sleep in Tuonela was sweet and without joy or sorrow; his mother says he would have slept longer without her.

The passage names Manala, Tuonela, the river of Tuoni, the fatal stream, and the death-stream as the places or waters to which Lemminkainen was sent.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: medium

Lemminkainen wakes, rises, and speaks of long sweet sleep in Tuonela; the mother says he would have slept longer without her and asks who enticed him to Manala, the river of Tuoni, the fatal stream, and whirlpool.

The mother asks who enticed Lemminkainen to Manala, the river of Tuoni, and the fatal stream and whirlpool; Lemminkainen says Nasshut sent him there.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 confidence: high

Wainamoinen decides he can find words in the dwellings of Tuoni and in the fields and castles of Manala.

Wainamoinen travels alive to Tuoni and Manala to find ancient wisdom and secret doctrine.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 confidence: high

Wainamoinen searches for lost magic words in birds and animals, killing swans, gray-ducks, swallows, reindeer, and squirrels, then thinks words may be found in Tuoni's dwellings and Manala's fields and castles.

Wainamoinen travels to Tuoni and Manala to find ancient wisdom, secret doctrine, and lost magic words.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 confidence: high

Wainamoinen calls to Tuonela and Manala, asking Tuoni's daughter to bring a boat or ferry-boat to bear him over the black fatal river.

A black fatal river and ferry-boat stand between Wainamoinen and Manala; Tuoni's daughter controls access through questioning.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 confidence: high

Mana's daughter brings a boat to Wainamoinen, rows him over the black fatal river to Manala, and says he comes neither dead nor dying.

Wainamoinen is taken to Manala while neither dead nor dying, crosses the river of Tuoni, escapes Tuonela, and states that few return from there.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8765-8952 confidence: high

Mana's daughter brings her boat, rows Wainamoinen through the channel over the black fatal river to Manala, and notes that he comes neither dead nor dying.

Wainamoinen, alive rather than dead, crosses the death-river into Manala/Tuonela, faces efforts to keep him there, escapes, and warns that few return from Tuonela.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8955-9137 confidence: medium

A shepherd tells Wainamoinen that many words and wisdom-sayings are in Wipunen's mouth and body and that the path to his tomb passes over needles, swords, and hatchets.

The sought words are associated with Wipunen's tomb and body, and the way to him crosses sharp implements; Wipunen is described as long dead or sleeping in Tuonela's sleep.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8955-9137 confidence: medium

Wipunen awakens in pain, bites the staff, cannot break the steel, opens his mouth, and swallows Wainamoinen together with his magic, shoes, staff, and armor.

Wipunen swallows Wainamoinen, who remains active inside Wipunen's body and seeks to overcome the situation.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8955-9137 confidence: medium

Wainamoinen has not learned magic words in Tuoni or Manala and reflects on where to find them.

The route to Wipunen’s tomb passes over needles, swords, and hatchets; the passage also references Tuoni, Manala, Tuonela, and Kalma in connection with the search and danger.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 confidence: medium

Wainamoinen has learned magic sayings, ancient songs, ancient wisdom, lost words, and secret doctrine, and prepares to leave the body and bosom of Wipunen.

Wainamoinen leaves Wipunen's abdomen through the mouth after receiving the desired words.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 confidence: medium

Wainamoinen has learned magic sayings, ancient wisdom, lost words, and secret doctrine from Wipunen; he asks Wipunen to open his mouth, and Wipunen says he has found the desired three words and may go with a blessing.

Wainamoinen is inside Wipunen's body or abdomen, obtains the lost words, exits through Wipunen's mouth, and returns to Wainola and Kalevala.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO IX / RUMOURS OF WAR / CANTO X / THE HEROES AND THE WATER-DEMON; lines 2441-2549 confidence: high

The boy follows the demon to the underworld along paths no living man had trodden, through a country where sun and moon never shine and torches are the only light, until they reach the demon palace.

The cupbearer is led through untrodden paths to Põrgu, encounters demonic dangers, and escapes back to daylight.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO IX / RUMOURS OF WAR / CANTO X / THE HEROES AND THE WATER-DEMON; lines 2551-2616 confidence: medium

At a lonely well, the Air-Maiden, fair daughter of the Thunder-God, weeps because her ring has fallen in; the Kalevide asks what is wrong and plunges into the well to look for it.

The Kalevide descends into the well's mud and water to search for the Air-Maiden's ring.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XII / THE FIGHT WITH THE SORCERER'S SONS / CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES; lines 2922-3035 confidence: high

The passage is headed as the Kalevide's first journey to Hades; a magpie tells him a sorcerer kept him in a seven-week magic sleep, and Lake Ilma blocks his path.

The canto title identifies the episode as the Kalevide's first journey to Hades, and the action shows him entering a dark cavern after warnings from demonic attendants.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XII / THE FIGHT WITH THE SORCERER'S SONS / CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES; lines 2922-3035 confidence: medium

Toward evening he comes to a cavern entrance with a great fire, a huge caldron hanging by iron chains, and three fellows standing around.

The hero reaches a cave entrance with fire, a caldron, and three demon-like attendants who warn him and mock him as trapped after he enters.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XII / THE FIGHT WITH THE SORCERER'S SONS / CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES; lines 3037-3079 confidence: medium

"he would deliver them from Hades next day, and would marry one to the son of Alev, one to the son of Sulev, and one to the cup-bearer."

The Kalevide promises to deliver the maidens from Hades the next day.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3081-3204 confidence: medium

The sisters are glad to be free from the old woman's interference after she is locked in the kitchen, and they show their guest through the house and treasure-chambers.

The Kalevide is a guest in Sarvik's abode, guided through many chambers by the sisters, and asks for information about Sarvik and his realm.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3206-3308 confidence: high

A sister warns that Sarvik's threshold is deadly and says the sisters were carried away as children, made to work, and kept youthful by Taara's decree while innocent.

The passage places the Kalevide inside Sarvik's deadly abode, cavern, and underground kingdom, where entry is described as preventing return to the sun.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3206-3308 confidence: medium

The Kalevide promises to rescue the sisters and fight Sarvik; the eldest sister says he must use the rod and hat because Sarvik commands allies, winds, and magic spells.

The Kalevide challenges Sarvik, whose powers include allies, winds, and spells, and the contest shakes the underground kingdom.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIII / THE KALEVIDE'S FIRST JOURNEY TO HADES / CANTO XIV / THE PALACE OF SARVIK; lines 3310-3330 confidence: medium

The sisters cry, reproach the hero for destroying a hat unequaled on earth or in Põrgu, and say that all hope is ended.

The passage names Põrgu, shows the sisters preparing for departure, and depicts the Kalevide carrying them and booty away.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XIX / THE LAST FEAST OF THE HEROES / CANTO XX / ARMAGEDDON; lines 4047-4139 confidence: medium

The old father of the gods convenes the gods; they decide Kalevide must guard the gates of Põrgu so Sarvik cannot free himself from bonds.

The gods send the reanimated Kalevide down from heaven to guard the gates of Põrgu and prevent Sarvik's release.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XV / THE MARRIAGE OF THE SISTERS / CANTO XVI / THE VOYAGE OF THE KALEVIDE; lines 3420-3522 confidence: medium

Kalevide decides on a northern journey to the world's end where it touches the sky; a raven tells him to find rushes by broad blue water and stamp so the earth-mouth and guarded doors open.

The raven describes an opened mouth of the earth and guarded doors reached by a ritual foot-stamp; the local wise man identifies the raven's route with Põrgu.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XX / ARMAGEDDON / END OF THE KALEVIPOEG. / PART II; lines 4141-4169 confidence: medium

The Gospel of Nicodemus is said to describe the descent into hell and may have suggested the name Nicodemus for Slyboots.

The passage explicitly says the Gospel of Nicodemus describes a descent into hell and connects this with the possible naming of Slyboots as Nicodemus.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PART II / SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE.; lines 4391-4503 confidence: medium

The travellers sleep under a large fir-tree; next day the old man stops at a large stone, whistles, stamps three times with his left foot, and opens a secret door under the stone to a covered cavern-like way.

A secret door opens under a stone to a covered way like a cavern entrance, and the path leads deeper into the earth to a strange silent country.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 1036-1097 confidence: high

At the gates of Põrgu, the Kalevide enters a cavern, fights past obstacles across an iron bridge, and enters Sarvik's palace.

The Kalevide enters the cavern at the gates of Põrgu, crosses an iron bridge, enters Sarvik's palace, defeats Sarvik, and returns to the upper world.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 893-1033 confidence: medium

On his return journey the Kalevide finds demons cooking at the entrance to a cave, enters the cavern leading to Sarvik's palace, breaks open the door, and finds three maidens in the antechamber.

The hero finds demons at a cave entrance and enters a cavern leading to Sarvik's palace, where he breaks the door and finds three maidens.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS.; lines 5279-5379 confidence: high

The seven men beat the hanging old man; the rope gives way, he falls and vanishes underground, leaving an opening. Slyboots says he has the old man's pledge and follows, asking that his reward be divided among the poor if he does not return.

Slyboots follows the old man through the opening into an underground passage and reaches the old man's hidden dwelling.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS.; lines 5381-5471 confidence: high

The king explains that Slyboots was thought dead and that the court assigned his reward to his elder brothers; Slyboots realizes that what felt like two nights in the old man's subterranean dwelling equaled two years and gives up the money.

Slyboots believes he spent only two nights in the subterranean dwelling, but each night has lasted a year outside.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS.; lines 5381-5471 confidence: medium

Slyboots sets out with ring, wand, and sword; at the sea he meets a long grey-bearded old man, who says the ring of strength protects him, gives him a mussel-shell, and instructs him to make a wand bridge and step on the shell to enter the sleeping under-world with a yarn bag.

Slyboots reaches the sea, builds a bridge to the middle of it with a wand, steps on a mussel-shell, and immediately reaches the under-world.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE. / SLYBOOTS.; lines 5473-5552 confidence: medium

A foreign king invades; Slyboots draws the under-world sword, destroys the hostile army, and is made the king's son-in-law.

Slyboots draws a sword brought from the under-world and uses it to destroy the hostile army.
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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: high

At his last hour, the shoemaker takes a juniper staff and goes to hell. The warden and Prince of Hell demand that he throw it down, but he strikes the Devil behind the ear; hell shakes, and the Devil and companions vanish.

The shoemaker goes to hell, defeats the Devil, explores the underworld, releases imprisoned children’s souls, and goes with them to heaven.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG.; lines 8062-8097 confidence: medium

In "The God-Daughter of the Rock-Maidens," Maasika is taken underground by rock-spirit godmothers; when grown, she kills the king of the serpents, disenchants a king, queen, and prince, and marries the prince.

Maasika is taken down into an underground region by her rock-spirit godmothers.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country The Hero of Esthonia and Other Studies in the Romantic Literature of That Country / WITH A MAP OF ESTHONIA / CONTENTS OF VOL. I; lines 68-147 confidence: medium

"CANTO XIII.—THE KALEVIDE'S FIRST JOURNEY TO HADES"

Two canto titles name the Kalevide's journey to Hades and journey to Põrgu.
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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

The Kalevide and Sarvik wrestle seven days and nights; Linda's shade swings her distaff ten times and drops it; the Kalevide whirls Sarvik ten times, throws him, kneels on him, and seizes his throat.

The Kalevide defeats Sarvik, chains him in an iron chamber, then struggles back up to daylight and reports that time could not be measured where he had been.
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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

The Kalevide reaches daylight exhausted beside the son of Alev, receives water, learns he was absent about three weeks, and says there was no way to distinguish day and night or measure time where he had been.

The Kalevide learns he has been absent about three weeks and says that where he had been there was no way to distinguish day and night or measure time.
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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 5949-6053 confidence: medium

The thrush says the old magician of Finland could deliver the maiden from her watery prison and flowery bondage if the matter were fully explained to him.

The sorcerer’s procedure sends the prince into the river as a crayfish to free the water-lily roots and restore the maiden at a marked riverbank site.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE RICH BROTHER AND THE POOR ONE. / THE ORIGIN OF THE SWALLOW. / THE SPIDER AND THE HORNET. / THE OFFICIOUS FLIES.; lines 15706-15993 confidence: medium

Entries include Hades (Põrgu), Kalevide’s first journey to Hades, Hell (Põrgu), hell-hounds, Hell-Maiden, and Helheim as the Scandinavian Hades.

The index explicitly lists “Hades, Kalevide’s first journey to” and equates Hades/Hell with Põrgu.
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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 8845-8954 confidence: medium

The devil brings his mother as a white mare; she carries the hero away toward Põrgu; a voice from heaven tells him to grasp an oak and then a doorpost; his hand becomes caught, and the mare gallops away to hell, leaving him hanging.

The white mare rushes the hero to Põrgu, where he is instructed to grasp the doorpost and is left hanging as the mare escapes to hell.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE THREE WISHES. / THE WITCH-BRIDE. / THE STEPMOTHER. / THE FISHERMAN AND HIS WIFE.; lines 10161-10248 confidence: high

Sleepy Tony asks the mermaid's forgiveness and says she may carry him wherever she pleases.

After accepting the mermaid's invitation, Sleepy Tony is blindfolded, carried by strong arms, plunged into the sea, loses consciousness, and later awakens to a stranger situation.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TREASURE-BRINGER. / THE WOODEN MAN AND THE BIRCH-BARK MAID. / MARTIN AND HIS DEAD MASTER. / THE COURAGEOUS BARN-KEEPER.; lines 13056-13141 confidence: high

At night the barn-keeper is briefly guided by a peasant with a lantern, finds a hole at the foot of the wall, descends stone stairs to an iron door, sees a black cat with fiery eyes rush out, and enters a hall with twelve doors where he chooses the seventh as lucky.

The barn-keeper descends through a hole, stairs, an iron door, a trap-door, and cellar steps into an underground cavern.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE VOYAGE OF THE KALEVIDE / CANTO XVII / THE HEROES AND THE DWARF / CANTO XVIII; lines 3709-3810 confidence: high

Kalevide sees blue water with rushes where the dwarf vanished, recognizes the entrance to Põrgu, leaves his sleeping comrades, stamps with his right foot, and the hidden guarded doors of Hades open.

Kalevide recognizes an entrance to Põrgu, opens doors of Hades, gazes into an abyss, and follows a downward path through caverns and obstacles.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE VOYAGE OF THE KALEVIDE / CANTO XVII / THE HEROES AND THE DWARF / CANTO XVIII; lines 3709-3810 confidence: high

Kalevide reaches a river of blazing pitch crossed by an iron bridge, and the hosts of hell form four detachments at and around the bridge.

Kalevide reaches a river of blazing pitch with an iron bridge where the hosts of hell form detachments and attack him.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE WONDERFUL HAYCOCK. / THE MAGIC EGG. / EMMU LAKE AND VIRTS LAKE. / THE BLACK POOL.; lines 12094-12183 confidence: medium

In Põrgu, the Devil hosts a week-long feast and shows treasures; the boy tells the fisherman to ask for the instrument in the iron chamber behind seven locks.

The fisherman and the disguised Thunderer accompany the Devil to the hall of Põrgu, where the instrument is kept behind seven locks and recovered.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1860-1970 confidence: medium

At the tomb the cousin destroys the empty sepulchre, digs below it, raises a trap-door, and reveals the top of a spiral staircase.

A concealed trap-door under an empty sepulchre reveals a spiral staircase, and the lady and prince descend into the hidden space.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1860-1970 confidence: medium

After the narrator promises, the prince returns with a richly dressed beautiful unnamed lady and tells the narrator to escort her to a newly built dome-like tomb and wait there.

A newly built tomb is opened to reveal a trap-door and spiral staircase leading downward, and the lady and prince descend into the hidden place.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1972-2079 confidence: medium

The uncle and narrator disguise themselves, leave through a garden door to the cemetery, find the tomb, enter it, and discover a trap-door leading to a staircase fastened underneath with plaster.

The narrator and uncle enter a tomb, lift a trap-door, descend stairs, pass through smoke, and encounter the dead lovers in an underground chamber.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1972-2079 confidence: medium

The narrator disguises himself; he and the uncle leave by a garden door into the cemetery, find the tomb, raise a trap-door, and descend the stairs.

The narrator and uncle pass through a cemetery tomb, raise a trap-door, descend stairs, and enter smoke-filled underground rooms where the dead are found.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2193-2294 confidence: high

At a tree root he finds an iron ring and trapdoor, clears earth away, opens it, and finds a staircase.

The narrator discovers a concealed trapdoor beneath a tree and descends by staircase into a richly appointed palace below ground.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2193-2294 confidence: medium

The narrator, a wood-cutter, reaches a green glade, finds an iron ring and metal trapdoor at a tree root, descends a staircase with a hatchet, and enters a bright underground palace where a lady approaches.

The narrator discovers a hidden trapdoor and staircase in the forest and descends into a brilliantly lit palace below ground.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2296-2398 confidence: medium

The old man says he is a genius, descended from Eblis, prince of the genii; he seizes the narrator, flies upward and downward, strikes the ground open, and arrives at the enchanted palace.

A genius seizes the narrator, transports him through the air, opens the ground, and brings him to an enchanted palace where a trial-like confrontation occurs.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2296-2398 confidence: medium

The old man declares himself a genius descended from Eblis, seizes the narrator, flies up and down, opens the ground with his foot, and arrives at an enchanted palace where the princess lies bloody and weeping.

A supernatural being carries the narrator through the air, descends, opens the ground, and brings him into an enchanted palace.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2400-2513 confidence: medium

When alone with the dervish, the envious man edges toward the well, seizes him, drops him in, and runs away unseen.

The dervish is cast into the well, encounters unseen supernatural inhabitants, learns the cure, escapes, and applies the knowledge to save the princess.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2400-2513 confidence: medium

The envious man visits the monastery, asks for privacy, walks the dervish toward the well, drops him in, and flees believing him dead.

The dervish is cast down into the well, saved by hidden beings, learns crucial information, and climbs out in the morning.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2937-3041 confidence: medium

The narrator leaves his tree, digs at the site, removes a large stone with a ring, descends stone steps to a furnished taper-lit room, and reassures the frightened boy that he may have been sent to deliver him from the tomb.

The narrator opens the buried entrance and descends stone steps into an underground room where the boy is hidden.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 2937-3041 confidence: medium

After the ship leaves, the narrator descends from a tree, digs up the entrance, removes a ringed stone, descends stone steps to a furnished taper-lit room, and reassures the frightened boy that he may deliver him from being buried alive.

The narrator uncovers a hidden entrance, descends stone steps, and enters a below-ground room where he encounters the hidden youth.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3551-3629 confidence: medium

The roc settles on the egg, covers it with its wings, and at dawn carries the narrator upward after he ties himself to its foot with his turban; after descending, the roc kills and carries off a huge snake.

After being carried upward, the narrator descends rapidly with the roc into a deep, narrow, mountain-bound valley filled with diamonds and danger.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4010-4107 confidence: medium

At the interment place, the corpse is lowered into a deep pit; the living husband is lowered into the cavern on a bier with seven loaves and a pitcher of water, and a stone covers the opening.

The burial rite lowers the dead and then the living spouse into a deep pit or cavern beneath the mountain, and Sindbad faces the same fate after his wife dies.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4010-4107 confidence: medium

The corpse is lowered into a deep pit; the husband is laid on another bier with seven loaves and a pitcher of water, lowered into the cavern, and the opening is covered with a stone.

The living husband is placed on a bier with seven loaves and a pitcher of water, lowered into the depths of a cavern after the corpse, and sealed inside with a stone.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4109-4187 confidence: high

The narrator appeals unsuccessfully to the king and bystanders, is lowered into a gloomy pit with seven loaves and a pitcher of water, and is sealed in by a stone.

The narrator descends alive into a sealed pit or cavern filled with the dead and must endure there before escaping.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4109-4187 confidence: high

Sindbad’s appeal to the king and bystanders fails; he is lowered with seven loaves and a pitcher of water into a gloomy pit, sealed by a stone, and sees a vault filled with bones and bodies of the dead.

Sindbad is lowered alive into a gloomy pit or vault containing bones and bodies of the dead and is sealed inside.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4377-4474 confidence: medium

Sindbad returns to the river, concludes it may surface elsewhere, and decides to risk building a raft and trusting himself to the water.

Sindbad enters a dark subterranean river passage by raft, survives danger and deprivation, and emerges into daylight in another land.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 4377-4474 confidence: medium

Sindbad concludes that the underground river may emerge elsewhere, builds a stout raft from driftwood and cords, loads it with precious goods, seats himself on it with oars, and releases it into the current under the archway.

Sindbad enters a cave-like underground river in darkness, endures danger there, and emerges alive in another land.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 5168-5263 confidence: medium

After Alnaschar falls powerless but conscious, the black slave and Greek slave rub salt into his wounds; the old woman later drags him to a trapdoor and throws him into a vault filled with bodies of murdered men.

The old woman drags Alnaschar to a trapdoor and throws him into a vault filled with bodies of murdered men.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6661-6767 confidence: medium

The gardener tells Camaralzaman to cut down a dead fruit tree; at a root he finds a bronze slab, a ten-step staircase, a cave, and fifty covered bronze jars filled with gold dust.

Camaralzaman uncovers a slab, descends ten steps into a cave, and finds fifty jars filled with gold dust.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7899-8017 confidence: high

Aladdin and the false uncle reach a valley between two mountains; the magician lights a fire, adds powder, speaks magical words, and the earth opens to reveal a stone entrance. He orders Aladdin to descend through three halls and a garden to retrieve a lighted lamp.

Aladdin descends through underground halls and a garden to obtain the lamp from a niche.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 7899-8017 confidence: medium

The magician tells Aladdin not to fear, says treasure below is for him alone, and has him lift the stone by the ring after naming his father and grandfather; steps appear.

Aladdin is sent down beneath a stone into halls and a garden to obtain a lamp, and later must escape from the sealed underground place.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 8148-8267 confidence: low

In Africa the magician discovers by magic that Aladdin escaped the cave, married a princess, and became wealthy by means of the lamp; he travels to China, sees the palace, and plans to seize the lamp.

The magician discovers that Aladdin did not perish in the cave but escaped and later prospered.
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mesopotamian

An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 214-306 confidence: medium

A Sumerian form of Ishtar's descent to the lower world and release is described as apparently a nature myth illustrating the seasonal change from summer to winter and back to spring.

The passage identifies a Sumerian tale of Ishtar's descent to the lower world and release and says it apparently illustrates the change from summer to winter and back to spring.
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An Old Babylonian Version of the Gilgamesh Epic YALE TABLET. / TRANSLITERATION. / TRANSLATION. / NOTES; lines 4893-5022 confidence: medium

A Sumerian term corresponds to Akkadian Sabatu, conveying destruction; the month called Mission of Ishtar alludes to a nature myth of Ishtar disappearing from earth and being sent to the lower world.

The Mission of Ishtar is said to allude to Ishtar's disappearance from earth and her mission to the lower world.
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Assyrian and Babylonian Literature: Selected Translations A RITUAL TABLET 407 / ISHTAR'S DESCENT TO HADES / ISHTAR'S DESCENT TO HADES 409 / ISHTAR'S DESCENT TO HADES 411; lines 25292-25399 confidence: high

"Ishtar has gone down into the earth, and has not yet come forth" and has "descended to the land of No-Return," after which the non-union refrain is repeated.

Ishtar is said to have descended to the land of No-Return and not come forth; later Namtar sprinkles her with water of life and leads her out through gates.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 345 / TABLET X / THE GILGAMESH NARRATIVE 347; lines 21620-21728 confidence: medium

Gilgamesh is told that Arad-Ea, the sailor of Per-napishtim, is beside “those with stones,” and that if possible he should cross with him; otherwise he should go back.

Arad-Ea is the sailor of Per-napishtim; he instructs Gilgamesh, accompanies him in the ship, and advises him during the Waters of Death voyage.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / A RITUAL TABLET 405 / A RITUAL TABLET 407 / ISHTAR'S DESCENT TO HADES; lines 25108-25163 confidence: medium

The section heading names Ishtar's descent, and the opening says Ishtar, daughter of the Moon-god, directs attention toward the land of No-Return, the house of darkness, Irkalla's dwelling-place.

The heading names Ishtar's descent, and the opening has Ishtar turn toward the land of No-Return and demand entry at its gate.
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Assyrian and Babylonian Literature: Selected Translations INTRODUCTION XV / XX ASSYRIAN AND BABYLONIAN LITERATURE / INTRODUCTION XXV / XXX ASSYRIAN AND BABYLONIAN LITERATURE; lines 2401-2503 confidence: high

Ishtar arrives before the gates of the land of No-Return; after the seventh gate she is brought naked and helpless before Allatu, queen of the nether-world.

Ishtar travels to the land of No-Return, passes through gates, and reaches the queen of the nether-world.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 355 / THE GILGAMESH NARRATIVE 357 / THE GILGAMESH NARRATIVE 359 / THE GILGAMESH NARRATIVE 361; lines 22487-22608 confidence: high

Gilgamesh binds heavy stones to his feet, is drawn down to the sea, finds and grasps the plant, then removes the stones.

Gilgamesh binds stones to his feet, is dragged down to the sea, and finds the plant there.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 363 / TABLET XII / THE GILGAMESH NARRATIVE 365 / THE GILGAMESH NARRATIVE 367; lines 22833-22986 confidence: high

Eabani has gone down into the netherworld; his friend, using witchcraft, has brought him up again so he can describe what he saw.

Eabani is said to have gone down into the netherworld, been brought up again by his friend through witchcraft, and reported what he saw.
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Assyrian and Babylonian Literature: Selected Translations XXX ASSYRIAN AND BABYLONIAN LITERATURE / THE TOWER OF BABEL. / I I / CONTENTS; lines 4114-4170 confidence: medium

"Ishtar's Descent to Hades"

The contents entry is titled 'Ishtar's Descent to Hades.'
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Cuneiform Parallels to the Old Testament A GENIAL AND KINDLY MAN / AND MY DEAR FRIEND / TABLE OF CONTENTS / MYTHOLOGICAL TEXTS 1; lines 109-198 confidence: medium

The contents list Ea and Atrakhasis, Ishtar's Descent to Hades, Nergal and an unclear OCR form, and a garbled entry ending with King of Agade.

A contents entry is titled Ishtar's Descent to Hades.
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Cuneiform Parallels to the Old Testament CHRONOLOGICAL MATERIALS 199 / HISTORICAL TEXTS 241 / B. C.) 327 / LEGAL TEXTS 385; lines 460-554 confidence: medium

Plates 15-16 are titled the Descent of Ishtar to Hades, obverse and reverse.

The list names the Descent of Ishtar to Hades.
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Cuneiform Parallels to the Old Testament EIGHTH TABLET / NINTH TABLET / TENTH TABLET / ELEVENTH TABLET; lines 7166-7222 confidence: medium

Utnapishtim calls to Gilgamesh to obtain a certain plant growing at the bottom of the ocean; Gilgamesh ties heavy stones to his feet, plunges into the sea, and brings up the plant.

Gilgamesh ties heavy stones to his feet, plunges into the sea, and brings up the plant from the ocean bottom.
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Cuneiform Parallels to the Old Testament LITERATURE / PROLOGUE1 / INDEX / INDEX; lines 26029-26149 confidence: medium

Entries include 'Descent of Ishtar to Hades,' 'Ereshkigal, wife of Nergal,' and 'Hades, descent of Ishtar to ... queen of.'

The index title Descent of Ishtar to Hades indicates a descent-to-Hades topic involving Ishtar.
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Cuneiform Parallels to the Old Testament PRAYER OF THE RAISING OF THE HAND TO ISHTAR / NIN GA8AN HAR-8AG-KALAM-MA BAR-ZU / WISDOM LITERATURE / WISDOM LITERATURE; lines 11814-12051 confidence: medium

“I, a hero, go to the conflict, the way of no return”; the hymn then laments Damu, Gishzida, Lamga, Dagalushumgalanna, and the “brother of the mother of Belit-seri.”

The hero goes on the way of no return, is said to have gone to the bosom of the earth, and reaches a far away land that is not revealed.
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Cuneiform Parallels to the Old Testament PROLOGUE1 / INDEX / INDEX / INDEX; lines 26152-26289 confidence: medium

"Ishtar, descent to Hades, 121 ; the goddess identified with others, 192; praver to, 153"

The index explicitly lists 'Ishtar, descent to Hades.'
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Cuneiform Parallels to the Old Testament SIXTH TABLET / SEVENTH TABLET / EIGHTH TABLET / NINTH TABLET; lines 6366-6402 confidence: medium

Gilgamesh arrives at Mount Mashu, which is guarded by terrible scorpion-men whose mien is described as horrible and deadly.

Gilgamesh reaches a guarded mountain, receives warnings, then travels for twelve double hours in darkness before reemerging into sunlight.
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Cuneiform Parallels to the Old Testament TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8313-8514 confidence: high

Ishtar, daughter of Sin, turns toward the land of No-return, Irkalla's dark dwelling; the realm is described as a road and house of no return where light is absent, dust and clay are sustenance, inhabitants are bird-clothed, and dust covers door and bolt.

A divine figure goes toward and seeks entry into the land of No-return, a dark realm described in detail as the destination of the dead.
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Cuneiform Parallels to the Old Testament TWELFTH TABLET / VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1; lines 8516-8726 confidence: high

At successive doors, the watchman makes Ishtar enter and removes adornments and garments, including head ornament, ear ornament, neck stone, breast ornaments, girdle with birth stones, bracelets, and breech-cloth; each reply states that these are the orders of the sovereign of the land.

Ishtar descends to the land of No-return and passes through successive doors or gates.
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Cuneiform Parallels to the Old Testament VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1 / VIII. NERGAL AND ERESHKIGAL1; lines 8926-9107 confidence: medium

The gods prepare a feast for their sister Ereshkigal and tell her to send for her portion; a note identifies her as goddess of Hades who cannot leave her post.

Ereshkigal is identified as goddess of Hades, and Nergal comes to her door seeking entry before her.
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Cuneiform Parallels to the Old Testament VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1 / VIII. NERGAL AND ERESHKIGAL1; lines 9109-9183 confidence: medium

Translator note: Namtar went before the gods but did not find the offending god; Ea ordered his son Nergal to go before Ereshkigal and promised fourteen demons of sickness as defenders, after which Nergal goes to Ereshkigal's realm.

The note states that Nergal is sent to the realm of Ereshkigal accompanied by fourteen demons of sickness as defenders.
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Cuneiform Parallels to the Old Testament VI. EA AND ATRAKHASIS1 / MM II: / VII. ISHTAR'S DESCENT TO HADES1 / VIII. NERGAL AND ERESHKIGAL1; lines 9109-9183 confidence: medium

Namtaru commands that the doors be opened; within the house Nergal seizes Ereshkigal by the hair and bends her from the throne to the ground to cut off her head.

Doors are ordered opened, and Nergal seizes Ereshkigal from her throne to the ground, intending to kill her.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2101-2281 confidence: high

Enkidu sees a dark-faced man whose nails are like lion claws; the figure overcomes him and presses him down.

A dark figure overcomes Enkidu and leads him by a no-return road to the Dwelling of Darkness, where the conditions and inhabitants of the underworld are described.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 3290-3495 confidence: high

Uta-Napishtim's wife asks what gift Gilgamish will receive for his return; Uta-Napishtim reveals a hidden thorn-like plant rooted deep in the ocean and says reaching it will bring life everlasting.

Gilgamish uses heavy stones to descend into the sea-depths and retrieve the plant described as granting life everlasting.
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greek roman

Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10012-10108 confidence: medium

Near the shore the party enters a vast cave containing piles of cheese and pails of milk; companions urge return, but Odysseus waits for the owner.

Odysseus enters a cave, becomes enclosed by a rock, faces death for his companions, and escapes through a stratagem.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10201-10297 confidence: high

Circe, unable to detain Odysseus further, warns of future dangers and commands him to consult Tiresias in Hades; she loads his ship with provisions and bids farewell.

Odysseus travels to the entrance of the lower world under divine instruction to consult Tiresias and learn his future fate.
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Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10201-10297 confidence: high

Odysseus stays with Circe for a year; at his companions' urging he leaves. Circe, unable to detain him after vowing not to use spells, warns him of dangers, commands him to consult Tiresias in Hades, provisions the ship, and bids farewell.

Odysseus travels to the lower-world entrance, performs sacrifice, and receives prophetic instruction from Tiresias among the dead.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4917-4962 confidence: high

Aphrodite commands Psyche to descend into the underworld and obtain from Persephone a box containing all the charms of beauty; Psyche fears death must precede entry into the realm of shades.

Psyche must descend to the underworld for Persephone's box and receives concrete instructions for Charon, Cerberus, underworld banquets, and safe return.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4917-4962 confidence: high

Psyche undergoes severe penance; Aphrodite orders her to descend into the underworld and obtain from Persephone a box containing charms of beauty.

Psyche is commanded to descend into the underworld and obtain from Persephone a box of beauty charms, with specific precautions for the journey and return.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4150-4244 confidence: medium

The Homeric-age afterlife is described as shadowy and cheerless: shades are driven to Aides’ dominions, regain awareness temporarily through sacrificial blood, and Odysseus visits the lower world at Circe’s command to speak with heroic shades including Achilles.

Odysseus is said to visit the lower world at Circe’s command and commune with shades of Trojan War heroes.
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Myths and Legends of Ancient Greece and Rome MERCURY. / DIONYSUS (BACCHUS). / BACCHUS OR LIBER. / AIDES (PLUTO).; lines 4150-4244 confidence: high

Odysseus visits the lower world at Circe's command and speaks with Trojan War heroes; Achilles says he would rather be the poorest laborer on earth than rule the shades.

Odysseus visits the lower world at Circe's command and communes with heroic shades of the Trojan War.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8683-8725 confidence: high

Pirithoeus asks Theseus to assist in descending to the lower world and carrying off Persephone; Hades/Aides has them seized, chained, and bound to an enchanted rock at the entrance of Hades.

The passage explicitly describes Theseus and Pirithoeus descending to the lower world and entering the realm of Shades.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8683-8725 confidence: medium

Pirithoeus asks Theseus to help descend to the lower world and carry off Persephone; Theseus recognizes the peril but accompanies him.

Pirithoeus and Theseus seek the realm of Shades intending to carry off Persephone, queen of Hades.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8076-8168 confidence: high

Heracles is initiated into the Eleusinian Mysteries, obtains necessary information from priests, and sets out for Taenarum in Laconia, where an opening leads to the under-world.

Heracles descends through an opening to the under-world, encounters shades and underworld figures, captures Cerberus, and brings him to the upper world.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8076-8168 confidence: high

Heracles asks permission to take Cerberus to the upper world, and Aides consents on condition that he secure him unarmed.

Aides permits Heracles to take Cerberus only if he secures him unarmed, and Heracles wrestles the monster bodily.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8076-8168 confidence: medium

At the gates of Hades, Theseus and Pirithoeus are fixed to an enchanted rock by Aides; Heracles frees Theseus but cannot free Pirithoeus because the earth shakes violently.

During the lower-world journey Heracles frees Theseus and Ascalaphus, though he cannot free Pirithoeus.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 8076-8168 confidence: high

After initiation into the Eleusinian Mysteries and priestly instruction, Heracles goes to the opening at Taenarum; Hermes conducts his descent, shades flee, and Hermes stops him from striking Medusa's shadow.

Heracles enters the lower world through Taenarum, travels among shades, confronts Aides, and returns to the upper world with Cerberus.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: high

Heracles arrives after Alcestis' burial, learns what happened, descends into the tomb, holds Death, and obtains a promise that Alcestis will be restored to her family.

Heracles descends into Alcestis' tomb, restrains Death, and secures the promise that she will be restored to her family.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2441-2527 confidence: high

Heracles arrives at Admetus' palace, learns of Alcestis' death, descends into the tomb, and holds Death until he promises to restore Alcestis to her family.

Heracles descends into the tomb, restrains Death, and secures Alcestis' restoration to her family.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 confidence: high

Orpheus descends to Hades with Apollo's golden lyre to ask Aides to restore Eurydice; his music pauses the sufferings of Sisyphus, Tantalus, Ixion, and the Furies.

Orpheus descends into Hades to entreat Aides to restore Eurydice and travels through lower-world spaces.
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Myths and Legends of Ancient Greece and Rome VENUS. / HELIOS (SOL). / EOS (AURORA). / PHOEBUS-APOLLO.; lines 2598-2664 confidence: high

Orpheus, longing for Eurydice, descends into Hades with Apollo's golden lyre; his music temporarily halts the torments of Sisyphus, Tantalus, Ixion, and the Furies.

Orpheus descends into Hades to plead for the restoration of Eurydice.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 confidence: medium

Dionysus descends to the realm of shades, retrieves his mother, conducts her to Olympus, and she is admitted among the immortal gods as Thyone.

Dionysus descends to the realm of shades, finds his mother, and conducts her upward to Olympus, where she is admitted among the gods.
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Myths and Legends of Ancient Greece and Rome VICTORIA. / HERMES (MERCURY). / MERCURY. / DIONYSUS (BACCHUS).; lines 4043-4125 confidence: high

Dionysus descends to the realm of shades to find his mother and brings her to Olympus, where as Thyone she joins the immortal gods.

Dionysus descends to the realm of shades for his mother and conducts her to Olympus, where she is admitted among the immortal gods.
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mangaian

Myths and Songs from the South Pacific BY TANGATAROA, 182O. / FINALE. / BY TIKI (1820), IN FULL CHORUS. / THE FIRE-GOD'S SECRET.; lines 2971-3073 confidence: high

Maui resolves to descend to the nether-world, the home of his parents, in order to gain the knowledge that will allow him to enjoy cooked food thereafter.

Maui descends to Avaiki, the nether-world and home of his parents, to gain the knowledge of fire.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 11828-11917 confidence: high

Miru, a fierce she-demon in Avaiki, plans to destroy Ngaru in an ever-blazing oven and sends her daughters Kumutonga-i-te-po and Karaia-i-te-ata to the upper world to entice him to marry them and visit the shades; they tell Moko their mission while Ngaru feigns sleep.

Miru sends her daughters from Avaiki to the upper world to induce Ngaru to marry them and visit the shades, where she intends to destroy him.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 11919-12061 confidence: high

The lizards return to the upper world, report to Moko, and Moko warns Ngaru before the party starts toward Miru’s land in the shades.

Ngaru, a visitor from the upper world, is carried into Miru’s land in the shades and faces kava, threats, and the oven.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12063-12162 confidence: high

Two Karakerake birds belonging to Moko appear; Ngaru asks them for a cord, two cords fall from their feet, and he is borne aloft to the upper world and deposited before Moko, who has long pined for him while he was in the shades. A note glosses Oraka/Auraka as a dreadful chasm or gates of Hades.

The passage identifies Ngaru as long a prisoner in the shades, says he had descended there and defeated Miru, and narrates his return upward to Moko.
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Myths and Songs from the South Pacific CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND. / THE ADVENTURES OF NGARU.; lines 12164-12262 confidence: high

The Miru story is described as an old belief about natural death: fairy women fetch Ngaru like a corpse, wrapped in tapa and carried to Miru’s deep cavernous domain.

The commentary describes Ngaru being fetched as a corpse to Miru’s cavernous domain and pulled up from the repository of the dead on his return to life.
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Myths and Songs from the South Pacific CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA. / AITUTAKIAN HELL.; lines 8109-8186 confidence: medium

Tekauae, apparently near death, instructs friends to crack a coconut, remove the kernel, wrap it in cloth, and conceal it next to his stomach under grave coverings.

Tekauae prepares a hidden coconut kernel, uses it to avoid eating living centipedes, and thereby escapes Miru's expected trap.
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Myths and Songs from the South Pacific COMPOSED BY KIRIKOVI, CIRCA 1760. / CHAPTER X. / ADVENTURES IN SPIRIT-WORLD, / AN ESCAPE FROM SPIRIT-LAND.; lines 11618-11717 confidence: high

Kura “fell with the branch of the sacred tree, cleaving the earth” and reached “Avaiki, or spirit-world.”

Eneene descends into Avaiki/spirit-land to recover Kura, his wife, after spirits capture her.
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Myths and Songs from the South Pacific EVA-TOKI, OR AXE-DIRGE. / EVA TA, OR CRASHING-DIRGE, / BY HIS FATHER KORONEU, CIRCA 1820. / THE FIRST MURDER AND THE FIRST BATTLE.; lines 15121-15210 confidence: medium

Rangi descends to Avaiki to visit his grandfather Rongo and learn the murderer’s identity; there he sees Matoetoea blood-covered, and Rongo tells him that the new face in the upper world is the murderer.

Rangi descends to Avaiki to consult Rongo and discover the unknown murderer.
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Myths and Songs from the South Pacific FINALE. / BY TIKI (1820), IN FULL CHORUS. / THE FIRE-GOD'S SECRET. / THE FIRE-GOD'S SONG.; lines 3137-3255 confidence: high

Maui takes Mauike's two fire-sticks, returns to the red pigeon, restores its tail, re-enters it, carries the sticks away, parts the rocks with words learned from Buataranga, avoids guardians through his mother's help, reaches Rupe-tau, resumes human form, and returns Tane's bird.

Maui leaves the land of ghosts, travels through a chasm whose rocks part by formula, avoids guardians of the road to the shades, and returns to the upper world.
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Myths and Songs from the South Pacific GHOST-KILLING (TA I TE MAURI). / DEATH-TALKS. / EVA, OR DIRGE-PROPER. / EVA-TOKI, OR AXE-DIRGE.; lines 14351-14593 confidence: high

“Sing we of Rangi's axe from the shades” and “Thou descendant of Rongo!”

Rangi descends to Avaiki, receives a wonderful axe from Rongo, and returns from the shades with it.
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Myths and Songs from the South Pacific INUINU A. FOURTH OFFSHOOT. / MAUTU. / A JOURNEY TO THE INVISIBLE WORLD. / A TAHITIAN MYTH.; lines 13259-13386 confidence: high

Tavai resolves to search for his father; his mother objects, and Arii insists on accompanying him despite being told to stay with their mother.

The brothers descend after the earth cleaves open and enter the land of Kui-the-Blind while searching for their father.
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Myths and Songs from the South Pacific INUINU A. FOURTH OFFSHOOT. / MAUTU. / A JOURNEY TO THE INVISIBLE WORLD. / A TAHITIAN MYTH.; lines 13388-13464 confidence: high

After three days, the shark returns; the boys ride across the ocean, break a coconut on the shark’s head, are left swimming, and are later forgiven and carried to the farthest limit of spirit-land.

The brothers cross the ocean to the farthest limit of spirit-land and search there for their father Oema.
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Myths and Songs from the South Pacific MYTHS OF CREATION. / THE BEGINNING OF ALL THINGS. / IMAGINARY REPRESENTATION OF VATEA. / DRAMATIC SONG OF CREATION.; lines 1088-1357 confidence: medium

Vari’s home is the narrowest place; Kongo is reserved to ascend, and a note says Kongo often came from the shades to the upper world while Vari never did.

Kongo ascends from the shades to the upper world, while Vatea asks winds to bear him down to the shades.
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Myths and Songs from the South Pacific PAPA. / FOUNDATION. / INUINU TAI. / FIRST OFFSHOOT.; lines 9426-9481 confidence: medium

“Once from Tahiti, then from Tonga; Now bound to the land of ghosts, Entered through the gaping grave.”

The passage states that the land of ghosts is entered through a gaping grave.
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Myths and Songs from the South Pacific PROLOGUE TO THE DRAMATIC FETE OF POTIKI, / ON HIS ASSUMPTION OF THE TEMPORAL / SOVEREIGNTY, CIRCA 1790. / THE FAIRY OF THE FOUNTAIN.; lines 14058-14148 confidence: high

After the child grows strong, the fairy woman weeps over the destruction of mothers in the shades at first birth, asks to return there with Ati to end the custom, has the fountain stones removed, and smears Ati with vegetable gums to aid his descent.

Ati is prepared with gums and led by his fairy wife toward the lower world, but five attempts fail because only the dead and immortals can enter.
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Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 7026-7123 confidence: medium

A whale opens its mouth around the canoe; Nganaoa props the jaws open with broken spear-stakes, jumps inside, and sees his father Tairitokerau and mother Vaiaroa alive in the whale's stomach.

Nganaoa enters the whale's mouth and finds his living parents inside, then devises their escape.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3463-3556 confidence: high

"O pillar ! open, open up, / That Manuahifare may enter and descend to nether-world (Avaiki)." The pillar then opens and Manuahifare descends.

Manuahifare and then Maui pass through a pillar or post opened by words and descend to Avaiki or the nether regions.
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Myths and Songs from the South Pacific THE FIRE-GOD'S SONG. / THE SKY RAISED ; OR, THE ORIGIN OF PUMICE / STONE. / THE SUN MADE CAPTIVE.; lines 3680-3724 confidence: high

Maui answers that the new land is down below; the others do not know of the secret opening in their house leading to Avaiki.

Maui opens the house pillar, descends with his siblings to the nether/spirit world, and conducts them back to the upper world of light.
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Myths and Songs from the South Pacific USED BY THE CHIEF RAOA AND HIS CLAN. / CHAPTER VIII. / THE UNIVERSE, ACCORDING TO THE IDEAS OF THE NATIVES OF / MANGAIA.; lines 7404-7500 confidence: high

Fire burns because Mauike hid latent flame in wood in Hades; the axe has an invisible fairy; the ironwood club has a fierce demon from Tonga enshrined in it.

Maui descends to Mauike’s home in Hades and wrests the secret of fire; he is also credited with regulating Ra’s movements.
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celtic irish

Gods and Fighting Men BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE / CHAPTER III. THE ARGUMENTS; lines 14653-14791 confidence: medium

Oisin says the sons of Morna or sons of Baiscne would take Finn out of the place, or have the house for themselves.

Oisin imagines the Fianna and named heroes taking Finn out of the house where he is held; Patrick replies that no such force could bring him out.
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Gods and Fighting Men BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10725-10807 confidence: high

Diarmuid enters a boat with the greyhound; the boat goes over the sea and then below it, and he finds himself on a plain.

Diarmuid travels by boat over and below the sea and reaches the plain identified as Land-under-Wave.
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Gods and Fighting Men BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10725-10807 confidence: high

Diarmuid boards a boat with a man rowing it and brings the greyhound; the boat goes over the sea and below it to a plain, where Diarmuid gathers three drops of blood and sees a rush-gathering woman.

Diarmuid boards a boat that goes over the sea and below it, where he reaches a plain later named Land-under-Wave.
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Gods and Fighting Men BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE; lines 10809-10863 confidence: medium

The red man reaches the river before Diarmuid, carries him across, says Diarmuid is going to heal the daughter of King Under-Wave, and directs him to use well water, the cup, and drops of blood; he warns that Diarmuid's love will go away.

A figure who is later identified as a messenger from beyond the world carries Diarmuid across a river and provides decisive instructions for the cure.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11053-11154 confidence: high

At the end of the fight the Enchanter breaks off and leaps into the bottom of the well, leaving Diarmuid vexed.

The Enchanter escapes into the well; Diarmuid falls in and follows him to a flowery plain with a royal city, dun, and army.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11053-11154 confidence: high

The Enchanter accuses Diarmuid over the woods and deer; they fight repeatedly, Diarmuid kills another deer, and when he grabs the Enchanter leaping into the well, Diarmuid falls in and is left at the bottom.

Diarmuid falls into the well after the Enchanter and, after reaching the bottom, follows him to a flowery plain, royal city, dun, and army.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11156-11258 confidence: medium

A champion tells Diarmuid he has not come to harm him, warns that his sleeping-place is bad because it is on an ill-wisher's lawn, and offers a better resting-place.

Diarmuid is led by a champion to the named Land-Under-Wave, a distant city where he is hosted and healed.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11156-11258 confidence: medium

A champion tells Diarmuid he has not come to harm him, warns that the sleeping-place is on his ill-wisher's lawn, and offers a better resting-place.

Diarmuid is led by a champion from danger to a distant city later identified as Land-Under-Wave, where he receives healing and hospitality.
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Gods and Fighting Men CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS / CHAPTER VI. LOMNA'S HEAD / CHAPTER VII. ILBREC OF ESS RUADH; lines 9100-9185 confidence: medium

The young man greets Caoilte, identifies himself as Derg, son of Eoghan of the people of Usnach and Caoilte's foster-brother, and says he lives with his mother's people, the Tuatha de Danaan, in Sidhe Aedha, though he longs for the Fianna.

Caoilte is invited by Derg into the hill of the Sidhe at night and becomes a guest within the otherworldly household.
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Gods and Fighting Men CHAPTER VII. ILBREC OF ESS RUADH / CHAPTER VIII. THE CAVE OF CRUACHAN / CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE; lines 9711-9745 confidence: medium

The pig screams; a very tall man comes out of the hill and asks Finn to let the pig go free.

Finn and the Fianna are brought into the hill of the Sidhe at Glandeirgdeis after the encounter with the wild pig and the tall man from the hill.
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Gods and Fighting Men CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS / CHAPTER XV. LAEGAIRE IN THE HAPPY PLAIN; lines 4901-5032 confidence: medium

"Fiachna, son of Betach, went down into the lake then, for it was out of it he had come, and Laegaire went down into it after him, and fifty fighting men along with him."

Laegaire follows Fiachna down into the lake with fifty fighters and defeats Goll's force.
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Gods and Fighting Men CHAPTER XIII. CREDHE'S LAMENT / BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN; lines 8452-8536 confidence: medium

Goll, son of Morna, the Flame of Battle, approaches; the hags meet him, fight him, and he cuts through the two nearest women with one blow.

Goll defeats the captors, goes with the surviving hag into the hill, and has the fastenings removed from Finn and the Fianna.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1917-1992 confidence: medium

Eochaid goes with an army to the elf-mound of Femun, called the mound of the Fair-haired-Women, and digs up each elf-mound to take his wife from there.

Eochaid goes with an army to the elf-mound of Femun, digs up elf-mounds to recover his wife, reaches the borders of the fairy mansion, and later brings Etain back to Tara.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1917-1992 confidence: medium

The hosts rise in disgrace and see two swans circling Tara and going toward the elf-mound of Femun; Eochaid goes there with an army.

Eochaid goes with an army to the elf-mound, digs up elf-mounds to recover his wife, and struggles to enter the fairy palace.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8546-8645 confidence: high

Rohde regards the Odyssey's Elysian land as a reaction against the weary hopelessness of the afterlife vision given to Ulysses in Hades; poetic imagination creates the Elysian fields as a refuge for human hopes.

Ulysses' descent into Hades is cited as the contrasting gloomy afterlife vision.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 8954-9045 confidence: high

Rohde's examples of underground carrying are introduced; Pindar says Zeus cleaved the earth with a thunderbolt for Amphiarus and buried him alive with his steeds.

Amphiarus is buried alive after the earth is opened, Trophonius is swallowed by the earth and lives undying, and Rhesus lives godlike in hollow hills.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 9249-9349 confidence: high

Virgil is called the most authoritative Roman exponent of Otherworld belief; his Aeneas descent into Hades is described as reproducing an Orphic katabasis under Orphic-Pythagorean influence.

Aeneas’ descent into Hades is described, followed by his view of Tartarus, Elysium, the blessed dead, and the souls awaiting return.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9778-9875 confidence: high

At supper, Hadding sees a woman with hemlocks by the brazier; she asks where fresh herbs grow in winter, and then wraps him in her mantle and draws him underground.

Hadding is led underground by a woman through several regions toward the Land of Life.
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native american plateau

Myths of the Modocs MYTHS OF THE MODOCS 147 / YAHYAHAAS / CHARACTERS / MYTHS OF THE MODOCS 149; lines 7746-7850 confidence: medium

Tcuskai searches to the edge of the world and in circles, runs over mountains, hills, and trees, under ground and rocks and into holes, covers the world in one day, and the next day hears Yahyahaas under a great flat rock on a high mountain.

Tcuskai searches to the edge of the world, in circles, over mountains, hills, and trees, and under the ground, rocks, and holes before hearing Yahyahaas beneath a flat rock.
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Myths of the Modocs MYTHS OF THE MODOCS 253 / HOW KALASLAKKAS WON HIS WIFE / CHARACTERS / MYTHS OF THE MODOCS 255; lines 13257-13356 confidence: medium

At the next pond, Kalaslakkas piles stones, listens, and hears someone in the water ask why he is lonesome, what he wants, and tell him to come and swim.

At the third pond, Kalaslakkas is drawn under the water until he reaches a beautiful bright house filled with bright shells and meets a man who reveals a woman and gives instructions.
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Myths of the Modocs MYTHS OF THE MODOCS 289 / MYTHS OF THE MODOCS 291 / MYTHS OF THE MODOCS 293 / MYTHS OF THE MODOCS 295; lines 15449-15553 confidence: medium

Tskel and the old man wrestle until dark; the old man throws Tskel, rolls him in a skin blanket, takes animal form with great horns, and carries him down through water and under ground.

The old man assumes his own animal form with great horns and carries Tskel down in water and under the ground before emerging at a lake.
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Myths of the Modocs MYTHS OF THE MODOCS 291 / MYTHS OF THE MODOCS 293 / MYTHS OF THE MODOCS 295 / MYTHS OF THE MODOCS 297; lines 15556-15652 confidence: medium

The woman travels under the ground, leaving a furrow on the surface; Skoiiks follows but cannot travel underground and returns home.

The woman carries Tskel underground, leaves a surface furrow, and brings him to the lake and to the trail in the lake.
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Myths of the Modocs MYTHS OF THE MODOCS 3 / MYTHS OF THE MODOCS 5 / MYTHS OF THE MODOCS 7 / MYTHS OF THE MODOCS 9; lines 918-1015 confidence: medium

At Adawa, Isis thinks Lok is a rock, stands on him, enters Lok's whirlpool medicine, becomes dizzy, swims west, dives five times, and returns home.

Isis enters ponds, is caught in Lok's whirlpool, dives five times, and at Kaimpeos sees sun, moon, stars, and fires beneath the water while encountering the Kais.
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Myths of the Modocs MYTHS OF THE MODOCS 37 / KUMUSH AND HIS DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 41; lines 2536-2638 confidence: medium

The daughter puts on the dress, Kumush takes her hand, and they start, leaving their bodies; Kumush is not dead but his spirit leaves his body; the daughter knows the spirit world and warns him to keep his eyes closed.

Kumush is not dead but leaves his body, follows a dead guide, descends to the underground world, and must obey conditions to remain with her.
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Myths of the Modocs MYTHS OF THE MODOCS 65 / MYTHS OF THE MODOCS 67 / CHARACTERS / MYTHS OF THE MODOCS 69; lines 4010-4106 confidence: medium

The brothers travel west, kill many people, and reach a big lake where they make a canoe that sinks before they reach land.

The brothers' canoe sinks before reaching land, goes under the water and under a mountain, and emerges into another lake.
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Myths of the Modocs MYTHS OF THE MODOCS 99 / MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105; lines 5618-5722 confidence: medium

The elder brother takes the younger brother and "went down in the ground near the fire. He put a coal over the hole and started toward the east."

The elder brother takes his younger brother into the ground near the fire, covers the hole with a coal, and starts east.
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Traditions of the Thompson River Indians of British Columbia F. B. / CONTENTS. / THE SUN AND HIS DAUGHTER . / INTRODUCTION.; lines 1292-1442 confidence: low

The blind-women incident is compared with lower Fraser River, Coast Salish, Comox, Kwakiutl, Nahwitti, Bella Coola, and Ponca materials, including variants with advice, restored eyesight, transformations into ducks, a sea-bottom wife-recovery journey, and a Ponca episode judged only slightly similar and possibly independent.

A Coast Salish analogue says a man tries to recover his wife after she is carried away by a finback whale and descends to the bottom of the sea.
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Traditions of the Thompson River Indians of British Columbia THE GRIZZLY BEARS AND THE BLACK BEARS. / XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER.; lines 5149-5249 confidence: high

Crow says he will advise in a dream; the dream instructs the brother to find a firestone hole, shut his eyes, jump and roll over obstacles four times, and then open his eyes in the lower world.

Crow promises dream instruction, and the searching brother learns in a dream how to descend through the firestone hole into the lower world.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5508-5627 confidence: high

One brother dreams that his protecting spirit says their mother is in the land of the dead; after seeking spirit aid, they take a canoe over a great lake through a dim atmosphere toward another shore with singing and dancing.

The brothers cross a great lake to the spirit land, reach an entrance to the land of souls, and are stopped by a guardian who regulates mortal entry.
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Traditions of the Thompson River Indians of British Columbia XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / XXVI. THE WAR OF THE FISHES WITH THE OKANAGON. / XXVII. TCISKI'KIK. / XXVIII. THE ANTS AND THE TWO BROTHERS.; lines 8478-8503 confidence: high

A tear falling on a hand reminds someone of his brother; the Ants show the remaining brother that the entrance to their world is beneath the firestone of their lodge.

The remaining brother is shown an entrance, receives instructions, jumps down a hole, passes four obstacles, reaches the lower world, and finds his brother.
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Traditions of the Thompson River Indians of British Columbia XXXVIII. THE BROTHERS. / SS ER ER / NOTES. / HIS MYTH THE MOSQUITO AND THE THUNDER.; lines 7467-7587 confidence: low

The Indians are said to believe in an underworld below the earth, inhabited by Ant people known for activity, gaiety, play, and lacrosse or ball play.

The passage describes an underworld below the earth and includes an editorial comparison to tales of visits to the country of ghosts.
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Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 6085-6215 confidence: medium

The young man tries to kill his own Elk; the Elk goes to a lake and pretends to be dead, and when the young man enters the water and touches it, both sink.

The hunter touches the Elk in lake water, sinks, wakes at the bottom, and sees bears, deer, and elks as persons.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7908-8025 confidence: medium

Old Sun says the young man must have seen his old home below and decides to take him back. Sun's wife directs the use of old woman Spider's cords; a basket with the father, boys, and mother is lowered through the hole, and Spider splices the rope until it reaches a hill above Wasco spring.

The family is lowered from above through the hole in a basket using old woman Spider's cords, with Spider splicing the rope.
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Wishram Texts JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3; lines 6519-6652 confidence: medium

Coyote loses consciousness and revives in a dark place, wondering if Itdi'xyan swallowed him; he hears a bell-like sound and whispering voices.

Coyote awakens inside Itdi'xyan, identifies the heart above him, cuts it with a flint knife, and is expelled with the other people.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 1241-1377 confidence: high

Coyote hears the Merman always swallows people and seizes canoes; Coyote thinks the Merman should swallow him too, gets a big tree, comes into view, is caught, and is swallowed.

Coyote allows the Merman to swallow him, descends to the underwater bottom, finds people and canoes, cuts the Merman's heart, and releases all to the surface.
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Wishram Texts X', C / VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS.; lines 3049-3169 confidence: medium

East-Wind finds a smoking small house; an old woman tells him of an underground lodge where the Thunder brothers are singing, and he goes there.

East-Wind is directed by an old woman to an underground lodge where the Thunder brothers are singing, and he enters it.
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gnostic

Fragments of a Faith Forgotten BARDESANES. 403 / BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407; lines 20989-21092 confidence: high

The speaker’s robe and purple toga are made; a compact is written in his heart: if he goes down into Egypt and brings the pearl from the sea near the serpent, he will put on the robe and inherit the kingdom with his Brother.

The speaker leaves the East, goes down into Egypt, and is tasked with bringing the pearl from near the serpent along a dangerous route.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469; lines 23552-23631 confidence: medium

Arrogant, a disobedient Triple Power, keeps his light, seeks rule, joins the Twelve, fights Sophia, and sends powers into Chaos so Sophia will mistake them for the true Light.

Sophia mistakes a lower light-power for the true Light, leaves the Thirteenth Aeon, descends through lower Aeons into Chaos, and is trapped by material emanations.
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Fragments of a Faith Forgotten FROM THE ACTS OF ANDREW. 445 / FROM THE ACTS OF ANDREW. / FROM THE TRAVELS OF PETER. / FROM THE TRAVELS OF PETER. 447; lines 22754-22827 confidence: high

The commentary explains the authors of this life as powers that bring humans to birth and interprets the Jonah myth as a type of the initiate who spends three days and nights in the belly of Sheol or Hades and preaches to Nineveh, the lower world.

The commentary explicitly presents the Jonah myth as an initiate type involving three days and nights in the belly of Sheol or Hades before preaching to Nineveh.
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Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 3290-3424 confidence: low

The Man index entry lists page references and subentries including Adam the Man, descent, first man, from heaven, heavenly man, inner man, new man, perfect man, spiritual man, son of man, and woman.

The Man entry includes the phrases descent of, from heaven, and heavenly man.
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Fragments of a Faith Forgotten MARCION. / MARCION. 243 / MABCION. 245 / MAECION. 247; lines 14587-14680 confidence: high

The Good God says the God of the Law will instigate servants to crucify the Son; the Son is then to descend to Hell, be received as one of the dead, liberate captives there, and bring them up.

The Son is instructed to go down to Hell, be received as one of the dead, liberate captives found there, and bring them upward.
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Fragments of a Faith Forgotten THE NAASSENI. 199 / THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN. / THE NAASSENI. 205; lines 12966-13049 confidence: high

The corrupt hymn is summarized as treating World-Mind/Father, Chaos/Cosmic Mother, World-Soul, the pilgrim soul's sorrows and rebirth, the Saviour's descent, and universal regeneration.

The Saviour or Jesus asks to be sent, descends through every aeon, carries seals, and reveals mysteries and Gnosis.
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Fragments of a Faith Forgotten THE NAASSENI. 201 / FRAGMENTS OF A FAITH FORGOTTEN. / THE NAASSENI. 205 / THE PERAT.E. 207; lines 13052-13127 confidence: medium

At the completion of devolution, the Saviour descends from the ingenerable world and is described as a perfected man with threefold nature, body, and power.

The Saviour descends from the ingenerable world or aeon when the world-process reaches the completion of devolution.
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Fragments of a Faith Forgotten THE PER AT.E. 211 / THE SETHI ANS. 213 / THE SETHIANS. / THE SETHIANS. 215; lines 13357-13427 confidence: medium

The generative power is called wind, beast, and serpent; the impure womb produces mortal men, the pure Sphere of Light produces immortal men or gods, and the Perfect Man or Logos descends into the pure man.

The Perfect Man or Logos is said to descend into the pure man, and later the Logos comes down from above in servile form as the light-ray moves toward it.
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Fragments of a Faith Forgotten THE SOPHIA-MYTHUS. 337 / THE SOPHIA-MYTHUS. 339 / THE SOPHIA-MYTHUS. 341 / THE SOPHIA-MYTHUS. 343; lines 18435-18511 confidence: high

Mead identifies the boundary with Basilides’ Great Firmament or Limitary Spirit and the Pistis Sophia Last Limit; the Saviour left the robe of power there during his descent for cosmic regeneration and was clothed with it again at final initiation.

The Saviour descends for regeneration of the cosmos outside the Pleroma, leaves the robe of power at the Limit, and is clothed with it again at final initiation after completing his task.
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Fragments of a Faith Forgotten THE UNTITLED APOCALYPSE. 553 / THE UNTITLED APOCALYPSE. 555 / THE UNTITLED APOCALYPSE. 557 / THE UNTITLED APOCALYPSE. 559; lines 27552-27635 confidence: medium

The First-born receives a Vesture containing all bodies, including elemental and celestial ranks, enabling Him to go upward, downward, and to the under-world.

The First-born's Vesture contains all bodies and prevents obstruction as He goes upward, downward, and to the under-world.
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Fragments of a Faith Forgotten THE SETHIANS. 215 / THE DOCET.E. 217 / THE DOCET.E. / THE DOCET.E. 219; lines 13504-13616 confidence: medium

By means of the Saviour souls are freed from the cycle of rebirth; the Alone-begotten Son beholds souls changing bodies in darkness and wills to descend for their deliverance.

The Saviour withdraws his glory, descends through heavenly regions, and enters darkness as incarnation to deliver souls.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3299-3383 confidence: high

Through the First precept, the Self-willed pursues Sophia so she will look below and see his lion-faced light. She sees it, does not know it is his, thinks it is related to the higher light, decides to go apart from her partner and take it to reach the Light of Lights, leaves the thirteenth Aeon, and descends into the twelve Aeons and toward Chaos.

Pistis Sophia leaves the thirteenth Aeon, passes through the twelve Aeons, and comes into the Place of the Chaos and darkness below.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4351-4437 confidence: medium

Jesus says he came into Chaos to help Sophia; she sees him greatly enlightening and merciful, unlike the lion-faced power that had taken her power of light and oppressed her, and she recognizes him as from the Height of the Heights.

Jesus comes into Chaos to help Sophia, and Sophia says she came down into Chaos rather than remaining in the thirteenth Aeon.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4510-4584 confidence: medium

Jesus says Pistis Sophia cried to him, confessed transgression in the twelve Aeons, came down from them, made twelve Repentances, asked the Light of the Lights for forgiveness, and said she forsook the Place of the Height and dwelt in the Place of the Chaos.

Pistis Sophia says she transgressed in the twelve Aeons, came down from them, forsook the Place of the Height, and dwelt or came down in the Chaos.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4914-4970 confidence: medium

The speaker says a power from the Height, identified with himself, was dispatched by his Father to deliver Pistis Sophia from Chaos.

Gabriel and Mikhael are given the effluence of light and sent down into Chaos to help Pistis Sophia and recover her powers of light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 5168-5252 confidence: medium

Iakkobos identifies the thing moving in darkness with a frightening face-of-lion or serpent emanation in Chaos, and the midday demon with the demonic emanation of Adamas that thrust Pistis Sophia down into calamity.

The demonic emanation of Adamas is said to thrust Pistis Sophia down into great calamity.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 651-733 confidence: high

The Document elaborates Pistis Sophia's rescue: Gabriel and Michael are summoned to help her, the Self-willed God is described as her chief persecutor, and the powers of Chaos attack her again.

Jesus descends into Chaos, smites the tormentors of Pistis Sophia, and has Gabriel and Michael bear her out.
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native american northeast woodlands

Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10592-10674 confidence: medium

The Speaker sees a strange manlike being among the trees; the being calls him grandson, says he has been sent to warn of danger, and offers to take him to an old man.

The Speaker follows a strange guide down a cliff by an almost invisible trail to a rock opening and receives a warning from an elder inside.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6155-6250 confidence: low

The boy goes underground beneath the porcupine's tree, shoots it with arrows, hides from its quills, and the porcupine falls dead.

The boy goes down into the ground beneath the porcupine's tree and attacks from there, using the ground as concealment from quills.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 6930-7032 confidence: medium

The boy climbs above a great lake, jumps from a rock intending to end his life, loses consciousness, seems to approach a beautiful country, but is said to have been swallowed by a great fish.

The boy, alone and wishing to die, leaps into a great lake, loses consciousness, seems to approach a beautiful country, and is actually swallowed by a great fish.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8205-8300 confidence: medium

Hodadenon meets a woman's skin walking on a platform, turns slippery-elm bark into wampum, enters a mole and is carried underground to the platform, gives wampum to the woman, and takes half a chestnut from piles near a tree.

Hodadenon rides in a mole under the ground to reach the platform and later repeatedly disappears into the ground to evade club blows.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 29356-29460 confidence: low

One man escapes by fleeing into a deep cavern in a rocky cliff; inside he finds a large lighted space, a field with a lodge, and a woman who emerges and reenters.

The sole survivor saves himself by entering a deep cavern, where he finds a large lighted space, field, lodge, and woman.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25614-25711 confidence: medium

At the third passageway, a guardian asks why the living woman is there. After hearing that she follows her husband's trail, he gives her a closed gourd for the husband's soul, a small gourd of the fat or oil of man, and instructions for the strawberry field and elderly berry picker.

A living woman enters the country of ghosts to retrieve her husband; the husband's ghost or life is captured in a gourd for return.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 34664-35363 confidence: low

The human undresses or makes himself naked, takes up the white stone, casts it into the water or depth, and the sound is represented as repeated bubbling; the action lasts a long time.

The human undresses, throws a white stone into the water or depth, and then casts his own body into the water.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 35365-36109 confidence: low

The great child says he will attempt it, makes himself naked, takes up a white stone, and dives into the water.

The great child undertakes an attempted action with a white stone and dives or immerses himself in water.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23587-23694 confidence: low

From a hill overlooking the Great Valley, the searcher hears a war-club blow and a man's song from the opposite side; he thinks his elder brother may be there and decides to go.

The searching brother descends into the Great Valley and then encounters the taunting bird, weapon loss, and the strange lodge reception.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24075-24168 confidence: high

A young hunter pursues a large raccoon; after it disappears, he follows its tracks in snow to a large river with high rocky banks and to a cavern mouth in the bank.

The hunter follows a raccoon and its tracks until they lead him into a downward cavern passage and onward into a different country.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24075-24168 confidence: medium

The hunter sets his bow, arrows, and walking stick beside the cavern entrance, enters a narrow downward passage, travels until the entrance light disappears, then sees light and emerges; the raccoon tracks continue outside.

The hunter enters a long, dark, downward cavern passage and emerges into a country with a markedly different climate.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24256-24355 confidence: medium

After eating, the hunter thanks his rattlesnake hosts, returns to the cavern mouth, crawls through the passage to the surface, and finds his bow, arrows, and walking stick where he left them.

The young hunter stays with rattlesnake hosts in a cavern, crawls back through the passage, returns to the surface, and reports what he saw.
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Seneca Fiction, Legends, and Myths CUBTIN / S3 MYTHS 467 / CUBTIN / CUBTIH; lines 21507-21610 confidence: medium

The elder tells the youngest to run north. The youngest starts toward Dagwanoenyent and, using magical power over a mole, asks it to carry him underground so leaves will not rustle and to let him out near the uncle.

The youngest uses power over a mole to be carried underground near Dagwanoenyent without rustling leaves.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16585-16677 confidence: high

At the end of the southern trail, Ot'hegwenhda finds a rock with an opening, enters it, goes down into the ground, and reaches rooms with light but no fire.

Ot'hegwenhda repeatedly enters openings that lead down into underground rooms and finds brothers who need rescue.
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Seneca Fiction, Legends, and Myths HUWITT. / CUBTIN / S3 MYTHS 467 / CUBTIN; lines 21224-21307 confidence: medium

The man falls into a hole, expects to be dashed to pieces, grows sleepy while falling, sees Djainosgowa winding down the side of the hole, later wakes still falling, and finally lands on his feet in a beautiful country.

The man falls through a hole for a long time, sleeps during the fall, and lands in a beautiful country while the monster follows downward.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17531-17627 confidence: medium

The youth is upset from a basket into the depths of a deep ravine, falls slowly because he has orenda, lands unhurt, and finds no escape from the wall-like sides.

The youth is cast into a deep ravine with wall-like sides, survives the fall through orenda, and cannot find a way out.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 4388-4470 confidence: medium

When the elder brother looks into the tree hole, the old man pushes him into the hollow trunk; there is no raccoon, only an illusion.

The elder brother is pushed down through a hollow tree and finds bones of others who had been thrown there before.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 confidence: medium

A Babylonian legend has Istar descend to Hades to fetch the water of life to restore dead Thammuz; water is said to be thrown over him during a mourning ceremony around his funeral pyre.

Istar descends to Hades to fetch the water of life with which to restore dead Thammuz.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 6236-6295 confidence: medium

A Babylonian legend says Istar descends to Hades to fetch the water of life to restore dead Thammuz; water appears to have been thrown over him during a mourning ceremony around his funeral pyre.

Istar descends to Hades to fetch water of life for dead Thammuz.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: high

A different form has Dionysus descend into Hades to bring up Semele; Argive tradition says he descended through the Alcyonian lake and that his return was celebrated by summoning him from the water with trumpets while throwing a lamb into the lake for the warder of the dead.

A distinct myth says Dionysus descended into Hades to bring Semele up from the dead.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7047-7107 confidence: high

A different form of the myth says Dionysus descended into Hades to bring his mother Semele up from the dead.

A variant myth has Dionysus descending into Hades to bring Semele up from the dead.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) MACAULAY. / CHAPTER II. THE PERILS OF THE SOUL. / HEINE. / CHAPTER III. KILLING THE GOD.; lines 7183-7267 confidence: high

Frazer identifies the Demeter-Proserpine myth with Aphrodite-Adonis, Cybele-Attis, and Isis-Osiris, and says Demeter mourns Proserpine, who personifies vegetation, especially corn; Demeter and Proserpine are described as a mythical reduplication of one natural phenomenon.

Proserpine is taken by Pluto from the upper world to the subterranean world and is identified with vegetation and corn.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 256-353 confidence: high

Tradition identified the fateful branch as the Golden Bough that Aeneas plucked at the Sibyl’s bidding before attempting the journey to the world of the dead.

Aeneas plucks the Golden Bough at the Sibyl’s bidding before attempting the journey to the world of the dead.
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The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2) PREFACE. / J. G. FRAZER. / CHAPTER I. THE KING OF THE WOOD. / MACAULAY.; lines 256-353 confidence: medium

Tradition identified the branch with the Golden Bough that Aeneas plucked at the Sibyl’s bidding before the journey to the world of the dead.

Tradition identifies the Nemi branch with the Golden Bough that Aeneas plucked before attempting the journey to the world of the dead.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15400-15519 confidence: medium

Virgil is cited for the Golden Bough; a note says Virgil places it near Lake Avernus for Aeneas’s descent to the infernal world, while Servius reports an Italian tradition placing it in the grove at Nemi.

Virgil’s Golden Bough is located near Lake Avernus for Aeneas’s descent to the infernal world, while another tradition places it in the grove at Nemi.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15400-15519 confidence: low

Virgil is cited for the Golden Bough; another note says Virgil placed it near Lake Avernus for Aeneas's descent to the infernal world, while Italian tradition placed it in the grove at Nemi.

Virgil is cited for the Golden Bough, and the note says its Avernus placement served Aeneas's descent to the infernal world.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15521-15650 confidence: medium

Frazer says Virgil represents Aeneas as taking mistletoe with him to Hades, perhaps because mistletoe was supposed to repel evil spirits.

Aeneas carries mistletoe to Hades; Frazer suggests the reason may be that mistletoe repels evil spirits, and the Golden Bough quiets Charon.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15521-15650 confidence: medium

Frazer says the mistletoe's supposed power of laying bare the secrets of the earth may have suggested its use as a kind of opener to the lower world.

Frazer suggests the mistletoe's power to reveal earth's secrets may have led to its use as an 'open Sesame' to the lower world, and cites the Aeneid condition of plucking golden growth from a tree before descent.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS. / INDEX. / FOOTNOTES; lines 15521-15650 confidence: high

Frazer says Virgil represents Aeneas taking the mistletoe to Hades, perhaps because the mistletoe was supposed to repel evil spirits.

Aeneas carries the mistletoe or Golden Bough to Hades, and Frazer suggests it protects against spirits and helps open access to the lower world.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 1422-1506 confidence: medium

The killing of the pig is described as an annual representation of the killing of Osiris, compared with Thesmophoria pigs representing Proserpine’s descent and with European harvest killings of animals as representatives of the corn-spirit.

The passage states that throwing pigs into caverns at the Thesmophoria was an annual representation of Proserpine’s descent into the lower world.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2971-3035 confidence: medium

Fireless and Homeless enters a porcupine burrow, loses his way in darkness, and is released by the kind giant called He who sees before and behind, who cleaves open the earth.

Fireless and Homeless goes down into a porcupine burrow, loses his way in darkness, and is released when the kind giant opens the earth.
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inuit

Eskimo Folk-Tales MAKITE / ASALOQ / UKALEQ / IKARDLITUARSSUK; lines 2863-2929 confidence: high

Ikardlituarssuk and his little brother live among many houses; the sea freezes far out with no open water, famine follows, and villagers offer a new kayak paddle to whoever can magic the ice away.

The passage links famine from frozen sea ice with Ikardlituarssuk calling helping spirits, entering the sea, traveling along the sea bottom, and the next morning the ice being gone.
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Eskimo Folk-Tales THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK / KUNIGSEQ; lines 1415-1481 confidence: high

Kunigseq is named as a wizard; before his underworld flight he orders the floor washed with salt water so smell will not frighten helping spirits.

Kunigseq calls helping spirits, descends through the floor, crosses an obstacle with spirit aid, and views the underworld.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16729-16804 confidence: medium

Kuanak, an angakok, begins a flight while bound; an amarsiniook tries to take him into its hood, and he escapes by dropping into the sea, traveling beneath sea and earth, and emerging through his own floor.

Kuanak escapes an amarsiniook by dropping into the sea, continues beneath the sea and earth, and emerges from the floor of his own house.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17077-17170 confidence: medium

The mother directs him to a large stone, an opening to the under-world, a lake, and two boats, telling him to let the first pass and apply to the second.

A stone-covered opening leads to the under-world, where the old bachelor reaches a lake and receives luck-giving matak from the second boat.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 17271-17369 confidence: medium

An angakok conjures for seal hunting, descends to the old sea-bottom arnarkuagsak, sees her in rage with bloody clothes and a crying baby, and propitiates her.

The angakok descends to the bottom of the sea to propitiate the arnarkuagsak in order to procure good seal hunting.
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Tales and Traditions of the Eskimo H. R. / CONTENTS. / THE ESKIMO. / CONTENTS.; lines 297-489 confidence: medium

Titles include “Ingnersuit or Under-world People,” “Malignant Ingnersuit,” “The Revived who came to the Under-world People,” “Benevolent Ingnersuit,” and “Ataitsiak practising his Art with the Benevolent Ingnersuit.”

Several titles name Ingnersuit or Under-world People, including connection with them, captivity among them, a revived figure coming to them, and Angakok practice with them.
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Tales and Traditions of the Eskimo N I V N I T A K. / USSUNGUSSAK OR SAVNIMERSOK. / THE CHILD-MONSTER. / THE KIVIGTOK.; lines 10263-10309 confidence: high

The mother mends the son's clothes and shouts outside; his garments fly out of the house, she follows them to the beach, and the coast-ice lifts so the clothes can slip beneath it.

The mother follows flying garments beneath lifted coast-ice to an underground house and frees her son, who is tied hand and foot.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / INFLUENCED. / RELIGION.; lines 2455-2532 confidence: medium

Lower ingnersuit have no noses and persecute kayakers, especially skilled ones, dragging them down to their deep home and keeping them in painful captivity.

Lower ingnersuit persecute skilled kayakers and drag them down to their home in the deep, where they hold them captive.
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Tales and Traditions of the Eskimo SOCIAL ORDER, CUSTOMS, AND LAWS. / RELIGION. / RELIGION. / RELIGION.; lines 2240-2308 confidence: medium

Another supernatural power is described as the source of nourishment, represented as female, and having its abode in the depths of the ocean; it is named Arnarkuagsak.

The angakok travels to a female being in the ocean depths to remove an obstruction and restore the release of animals for human use.
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Tales and Traditions of the Eskimo THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY. / THE FAITHLESS WIFE. / THE BARREN WIFE.; lines 6191-6288 confidence: high

The young woman puts on her summer dress, goes to the water-side, disappears among loose ice-blocks after a splash, and remains in the depths of the ocean for three days.

The young angakok practitioner descends into the ocean for three days and deals with the old woman who detains the animals of the sea.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10701-10773 confidence: medium

The angakok sinks beneath the floor, reaches his own house by an underground way, and has all the lamps lit.

Ipisanguak escapes by sinking beneath the floor and traveling through an underground way to his own house before the iceberg destroys the house.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10776-10863 confidence: high

The father restrains the son; a grave-ghost called by an angakok enters the house to fetch the boy, who smells maggots and faints.

The boy is taken by a grave-ghost, awakens in a grave, and emerges changed, clairvoyant, and possessing angakok wisdom.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10776-10863 confidence: high

Kuvitsina leaves his summer-journey companions, goes alone in a kayak along the shore, approaches a low steep rock that opens by itself, and enters.

Kuvitsina enters a rock that opens of its own accord, is seized inside by Ingnersuit, and later escapes back to his own world.
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The Central Eskimo SOCIAL CUSTOMS IN SUMMER. / SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR.; lines 7079-7175 confidence: medium

The female being is mother, protectress, and sometimes monopolist of sea animals; she confines them below, causing scarcity, and the angakoq visits to release them.

An angakoq visits the sea-animal mistress or Arnaquagsaq, overcoming a difficult route in the Greenland comparison, to restore access to animals.
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native american southwest

Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI; lines 3486-3594 confidence: medium

He steps on the great doctors, Speaker, Slayer, and a fruit-gathering young maid, sinking them down; then he sinks down himself, walks under the earth's crust, comes out, and finds the Light's Road.

Older Brother sinks down, walks under the earth's crust, comes out, and finds the Light's Road.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO; lines 5200-5318 confidence: medium

The turtle sinks under the earth to the ocean; Nahvahchoo sinks in the same direction but not as far and comes up on the sea shore.

The turtle and Nahvahchoo sink under the earth; the turtle reaches the ocean, while Nahvahchoo comes up on the sea shore.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 358-445 confidence: medium

The grandmother, identified as bat, comes from the timber with a basket. Xaiyenesgani asks her to take him down, tests the small carrying rope with stones, gets into the basket, and is carried down the sheer rock while told to keep his eyes shut.

Xaiyenesgani is carried down a sheer rock, later enters the marsh monster’s place, and the captive people go up to the surface of the ground.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 448-540 confidence: high

The Pueblo people call Naiyenesgani a medicine man and report a sinking place where people have been taken into the ground; he removes clothing and insists that it be completely covered with turquoise.

Naiyenesgani responds to a report that people have been taken into the ground, removes the lake water, enters the exposed place, overcomes the monster, and forces hidden captives out.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 448-540 confidence: medium

A monster fish in a lake swallows anyone nearby; it swallows Naiyenesgani, who sings ceremonial songs from inside it, cuts off its heart, and the fish rushes to shore with him.

A monster fish swallows Naiyenesgani; while inside it, he sings ceremonial songs and cuts off its heart, causing it to rush to shore.
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The Mountain Chant: A Navajo Ceremony NOTE ON THE ORTHOGRAPHY OF NAVAJO WORDS. / ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION.; lines 771-834 confidence: medium

The captive hears an owl hoot south of him, recalls words from an owl-like form met earlier at a spring, follows the call, reaches a precipitous bluff formed by two branching caÃ±ons, and sees a tall spruce tree from foot to summit.

At a cliff by branching caÃ±ons, the captive descends by a tall spruce tree after QastcÃ¨Ã«lÃ§i draws it near with white lightning.
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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 996-1047 confidence: medium

Niltci brings a dark whirlwind that digs a deep hole and four-chamber cavern; clouds and rain gather, and the Navajo says he has four spruce sprays earlier plucked at the YÃ ybichy's instruction.

Niltci creates a cavern in the ground and tells the Navajo to descend into it; the Navajo shelters below during the storm.
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The Pima Indians SOCIAL MORALS / FORMULAS OF POLITENESS / WARFARE / SOPHIOIX)GY; lines 11230-11378 confidence: medium

After Elder Brother's death his skeleton is exposed; boys hear a thunder-like earth-shaking noise without clouds, see Elder Brother regaining life and power, tell the people, and armed people surround him before he sinks into the earth and disappears.

Elder Brother sinks through the earth and finds people whom Earth Doctor had helped reach that side to escape the flood.
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The Pima Indians THE BIRDS AND THE FLOOD / THE BLUEBIRD AND COYOTE / THE BOT AND THE BEAST / THE NAUGHTY GRANDCHILDREN; lines 12405-12474 confidence: medium

Elder Brother falls into disfavor and is killed several times but comes to life again; Vulture's magic power kills him through the sun, he revives once more, sinks through a hole to the underworld where flood survivors live, and leads some above.

Elder Brother sinks through a hole to the underworld where flood survivors live, and some of them come above under his leadership.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1894-1980 confidence: medium

After the woman's death, the boys enter her large house, find a small circular floor-door with darkness below, and pass through it into a lower world.

The brothers raise a circular floor-door, pass through it, and tumble into a lower world.
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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 8434-8513 confidence: medium

Ko'mosona and Ko'pekwin, each with his attendant, enter a cave on the mountain summit; one attendant carries a torch. They are supposed to go by an inner passageway to the depths of Ko'thluwala'wa and return, and they deposit te'likinawe in the cave.

Ko'mosona and Ko'pekwin are supposed to go by an inner passageway to the depths of Ko'thluwala'wa, and the note reports a claim that the cave connects to the Council of the Gods in the depths of a lake.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CLASSIFICATION' OF THE HIGHKH POWERS / BECJINNINCS OF THK UXIVKKSK / CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD; lines 654-741 confidence: medium

Sun Father equips each Divine One with rainbow, lightning arrows, and cloud shield, sends them to the undermost world, and they rend the earth with lightning arrows and descend into the fourth world.

The Divine Ones descend into the fourth world under Sun Father's direction to bring his children upward.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN / A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS; lines 1162-1197 confidence: medium

After the river crossing, the Kia'kwemosi asks the Divine Ones to descend into the lake and look after the lost children.

The Divine Ones are asked to descend into the lake, later ascend from Ko'thluwala'wa, and report what they saw.
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Tusayan Migration Traditions CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS / TUSAYAN MIGRATION TRADITIONS; lines 910-981 confidence: medium

Flute legendists say their ancestor descended to the Underworld, drew a maid to him by flute-playing, married her in the Sun-house, and she became mother of the Flute clan.

The Flute ancestor is said to descend to the Underworld, draw a maid to him, and marry her.
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oceanic

Oceanic Mythology MISCELLANEOUS TALES 143 / MISCELLANEOUS TALES 147 / MYTHS OF ORIGINS AND THE DELUGE 159 / MYTHS OF ORIGINS AND THE DELUGE 161; lines 7995-8078 confidence: medium

The raven finds a cave with a deep pit, descends through darkness, reaches a wide sea, cannot return, and rests on a floating bamboo.

The raven and later Batara Guru descend through a dark pit in a cave and reach a wide sea below.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4180-4275 confidence: high

Nganaoa wedges open the whale's jaws with his spear, jumps down its throat, finds his parents in its belly, kindles a flame inside with fire-sticks, and the whale rushes ashore so all escape safely.

Nganaoa enters the whale, finds his parents inside, kindles a flame within it, and the whale rushes ashore so everyone escapes.
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Oceanic Mythology MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69; lines 4277-4349 confidence: high

Mataora loves and marries Nuvarahu, a fair Turehu woman; later, jealousy over his brother leads to a quarrel in which he beats her, and she flees back to the underworld.

After Nuvarahu flees back to the underworld, Mataora resolves to seek her, reaches the entrance to Po, and descends.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4352-4459 confidence: high

Tane seeks Hine-nui-te-po below, passes guardians, reaches her house, begs her to return to the world of light, but she refuses and says she will remain below to draw their descendants into darkness and death.

The passage explicitly groups the Mataora, Tane, and Mangaia accounts around a descent to the underworld to seek a lost wife or spouse.
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Oceanic Mythology MISCELLANEOUS TALES 67 / PLATE IX / MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73; lines 4461-4580 confidence: high

Kawelu dies of grief after Hiku’s departure; Hiku returns too late, weeps over her corpse, is taunted by her friends, and resolves to recover her spirit from the underworld.

After Kawelu dies, Hiku decides to bring her spirit back from the underworld, descends through an opening, retrieves the spirit, and restores her to life.
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Oceanic Mythology MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73 / PLATE X / MISCELLANEOUS TALES 77.; lines 4583-4673 confidence: high

Hutu asks that Pare's corpse not be buried, promises to return in three or four days, and goes to the abode of the spirits of the dead to find Pare and bring her back to life.

Hutu goes to the abode of the spirits, receives the road, descends to the nether realm, and seeks Pare there.
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Oceanic Mythology MISCELLANEOUS TALES 69 / MISCELLANEOUS TALES 73 / PLATE X / MISCELLANEOUS TALES 77.; lines 4583-4673 confidence: medium

Hutu asks that Pare's corpse not be buried, promises to return in three or four days, and goes to the abode of the spirits of the dead to find Pare and bring her back to life.

The source itself calls the episode a somewhat different version of the Orpheus theme and the narrative involves descent to the dead and return with Pare.
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Oceanic Mythology MYTHS OF ORIGINS AND THE DELUGE 113 / MYTHS OF ORIGINS AND THE DELUGE 115 / PLATE AI / MYTHS OF ORIGINS AND THE DELUGE 117; lines 6155-6246 confidence: medium

Emakong, among people ignorant of fire, loses an ornament in a stream, dives after it, and reaches a house-yard at the bottom, where people ask his name and a namesake hosts him.

Emakong enters a lower world through water, encounters fire and night-related beings or sounds, receives them in a package, returns, and teaches their use.
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Oceanic Mythology PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47; lines 3111-3237 confidence: high

Maui sees his mother pull up reeds or grass and descend through the opening; he adopts a bird disguise and follows her down to the world below.

Maui descends to the world below and seeks fire; the passage explicitly states that all Polynesian versions cited have fire originally obtained from the underworld.
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Oceanic Mythology PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47; lines 3111-3237 confidence: high

Maui sees his mother pull up reeds or grass and descend through the opening; he adopts a bird disguise and follows her down to the world below.

The narrative and comparative discussion include a concealed reed or grass opening, a charm-opened rock or cliff, and a removed house post as descent routes.
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Oceanic Mythology PLATE VI / MYTHS OF ORIGINS AND THE DELUGE 39 / THE MAUI CYCLE 45 / THE MAUI CYCLE 47; lines 3111-3237 confidence: high

Maui sees his mother pull up reeds or grass and descend through the opening; he adopts a bird disguise and follows her down to the world below.

Maui adopts a bird disguise and follows his mother down the aperture to the world below.
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Oceanic Mythology THE MAUI CYCLE 47 / PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53; lines 3419-3501 confidence: medium

The commentary says some versions include the element that Maui must pass into the world of night or death and return so that humans may survive fate; he completes the first part but is caught and killed just before victory.

The commentary states that in some versions Maui must pass into the world of night or death and return for humans to survive their fate.
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Oceanic Mythology TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209; lines 10323-10435 confidence: high

Dixon frames the Galela tale as widespread in the Archipelago, extending elsewhere, and involving descent to the underworld, though not as in Polynesian Orpheus-type examples.

Both Galela and Celebes versions send a human figure through a cleft or hole in the earth into an underworld town.
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Oceanic Mythology TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205 / MISCELLANEOUS TALES 209; lines 10323-10435 confidence: medium

In the Celebes version, seven brothers hunt pigs; a food robber is speared by the youngest and disappears with the spear; the brothers use a vine at a great earth hole, but only the youngest descends to the underworld town.

The elder brothers are afraid when lowered into the darkness, while the youngest reaches the underworld and completes the task.
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siberian

Aboriginal Siberia - A Study in Social Anthropology CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73 / CUSTOMS CONNECTED WITH BIRTH 131; lines 6767-6864 confidence: medium

Sterility is a punishment and sign of dead relatives’ disfavour; a barren woman may ask a shaman to descend to the deceased world and persuade a relative’s soul to enter her body, though such a child often dies.

A shaman descends to the world of the deceased and persuades a relative’s soul to enter a barren woman’s body.
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Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 211 / THE ACCESSORIES OF THE SHAMAN 213 / THE ACCESSORIES OF THE SHAMAN 215 / THE ACCESSORIES OF THE SHAMAN 217; lines 10951-11048 confidence: medium

By assuming the coat, the shaman receives supernatural power to go to upper- and under-worlds to meet and deal with spirits; among the Yakut it is called the shaman’s horse; the coat and each symbolic picture are the shaman’s tanara, or protector.

The passage says that by assuming the coat the shaman receives supernatural power to go to upper- and under-worlds to meet and deal with spirits, and that the coat is called the shaman’s horse among the Yakut.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 233 / THE SHAMAN IN ACTION 235 / THE SHAMAN IN ACTION 237 / THE SHAMAN IN ACTION 239; lines 12071-12158 confidence: medium

The drum’s horse-hoof beats indicate that the shaman and accompanying spirits are “departing to the underworld of Erlik, the god of darkness.”

Enchu imitates horse hoof-beats on the drum to indicate that he and accompanying spirits are departing to Erlik’s underworld.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 235 / THE SHAMAN IN ACTION 237 / THE SHAMAN IN ACTION 239 / THE SHAMAN IN ACTION 241; lines 12161-12214 confidence: high

The kam travels south across the Altai Mountains, Chinese desert sands, yellow and pale steppes, and reaches the iron mountain of Tamir Shayha, which leans against the sky; he urges his train to share one mind to pass it.

The passage lays out a route through mountains, deserts, steppes, a sky-leaning iron mountain, an underworld opening, a hair bridge over a sea, warders, and Erlik's dwelling.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3627-3795 confidence: high

Zenith says Spider-Woman should lower the figure. Spider-Woman attaches him to a thread, tells him to close his eyes, describes a dark house on the way, berries for thirst, and a small bright spot to go toward. He passes through it into this world.

Spider-Woman lowers the figure by a thread and gives directions through a dark house, berries, and a bright spot that leads to this world.
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Chukchee Mythology Chukchee Mythology; lines 280-375 confidence: medium

At full moon a western shaman overtakes him, flying with long knives used as wings; the pursued shaman flees upward with his sledge and dives underground, leaving the sledge on the ground.

The pursued shaman dives underground, the western shaman plunges into the ground as though it were water, and later searches underground for Children's-Death.
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Chukchee Mythology Chukchee Mythology; lines 377-474 confidence: medium

The father sends the shaman to look for Death; after failed searches, he travels underground and along crevices and sees Iu'metun, who is black like coal, has three fingers on each hand, and says no live being has seen him.

The shaman travels underground and along crevices in the ground to find Iu'metun, a hidden being associated with death.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 6139-6228 confidence: medium

The suitor opens the chest, finds the sleeping naked girl, has physical or sexual contact with her, and the father says he has become son-in-law and must get good trimming for a fur-shirt collar.

After being recognized as son-in-law, the suitor is sent for collar trimming and travels out of the bright world into a dark one.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 5233-5290 confidence: medium

In the Yaghishna story, a young girl meets two boys who say they are her brothers; she sinks through the ground, and they later go down the road she descended and taunt her.

The girl sinks through the ground, the boys follow the road by which she descended, and she later jumps back up to the earth’s surface.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia III. KOLYMA TALES. / F. B. / W. B. / V. MARKOVA TALES.; lines 5293-5406 confidence: medium

The man wakes late, finds the girl gone, jumps into the water, sinks, and arrives in a new world; he follows a track to a city whose houses are covered with black calico.

The man jumps into the water, sinks, undergoes bodily sensations, and arrives in a new world with a city and inhabitants.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1; lines 670-759 confidence: high

The Monster-Woman removes the thimble and the man wakes instantly; he runs to the water-hole, finds it full of blood, says his wife spilled it, and plunges in head-first.

The man plunges head-first into the bloody water-hole and reaches a lower place described as like another earth.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 6161-6235 confidence: high

The current carries the net away; the girl sees a road in the water-hole, descends to the lower world, and cleans an unclean horse stable, bringing grass for fresh litter.

After losing the net, the girl looks down the water-hole, sees a road, descends, and comes to the lower world.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 6237-6326 confidence: medium

The girl loses the net in the current, sees a road down the water-hole, follows it, and reaches the lower world.

A traveler sees a road in a water-hole, follows it, and reaches the lower world.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia V. MARKOVA TALES. / W. B. / VI. ANADYR TALES. / W. B.; lines 6328-6404 confidence: medium

The youngest son flees at night, enters Haihai-Woman's underground house through a place where smoke comes from the ground, is claimed by Haihai-Woman, and returns to his parents after Gege-Woman and Haihai-Woman fight and kill each other; the family takes goods and becomes rich.

The surviving son flees and plunges down where smoke comes from the ground, entering Haihai-Woman's underground house.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER XX / THE REALM OF THE DEAD / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21226-21330 confidence: medium

A Buriat tale begins with Mu-monto traveling through the realm of the dead on his father's commission to demand back a horse sacrificed at the burial of his grandfather; the route begins due north and includes a large black stone.

The Buriat hero Mu-monto is sent through the realm of the dead to demand back a horse sacrificed at a burial.
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Finno-Ugric, Siberian Mythology DREAMS, SICKNESS AND DEATH 473 / DREAMS, SICKNESS AND DEATH / PLATE LV / DREAMS, SICKNESS AND DEATH 477; lines 20847-20939 confidence: high

The Prince of Death complains to the Heaven god Esege-Malan-Tengeri, who tests the shaman by taking a soul to heaven and hiding it in a bottle stopped with his thumb; the person becomes dangerously ill, and the shaman searches for the soul in multiple regions.

Mergen-khara searches for the sick person’s soul in the death kingdom, under the earth and sea, in mountain chasms and forests, and then flies to heaven on his drum.
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Finno-Ugric, Siberian Mythology MYTHOLOGY / CHAPTER I / THE BELIEF IN SOULS / THE BELIEF IN SOULS; lines 607-683 confidence: medium

The Votiak urt corresponds to the Cheremiss ort; if it fails to return before waking, illness follows. Lost souls cause grave illness, and shamans or magicians may retrieve them; a dying soul may go to the nether world and return.

Soul disappearance causes grave illness; a magician or shaman seeks the lost soul and returns it, and the shaman's shadow may go to the underworld for aid.
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Finno-Ugric, Siberian Mythology OF ME / PLATE LXII / OF THE / PLATE LXIII; lines 22648-22696 confidence: high

With the aid of many objects, the shaman’s soul can move easily on earth, in heaven, and in the underworld, and by rapid journeys can gain supernatural knowledge hidden from ordinary mortals.

The shaman’s soul is explicitly described as able to move on earth, in heaven, and in the underworld and to obtain supernatural knowledge through rapid journeys.
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Finno-Ugric, Siberian Mythology OF ME / PLATE LXII / OF THE / PLATE LXIII; lines 22648-22696 confidence: high

A difficult task of the shaman is to seek and recover sick people’s souls that left too early; he journeys to the underworld to propitiate spirits and save the soul.

The shaman must seek souls of the sick, journey to the underworld, propitiate spirits, and save the soul.
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Finno-Ugric, Siberian Mythology OF THE / THE REALM OF THE DEAD 489 / THE REALM OF THE DEAD / THE REALM OF THE DEAD; lines 21502-21585 confidence: medium

The Princes say the bodiless beings were “invisible serving-spirits” that injure the wicked but not the good.

Kubaiko converses with the Princes of death, learns the meanings of rooms and punishments, and then leaves them.
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Finno-Ugric, Siberian Mythology PLATE LVII / OF THE / THE REALM OF THE DEAD 489 / THE REALM OF THE DEAD; lines 21425-21499 confidence: high

Kubaiko is tormented in a dark room by invisible bodiless hands; after she shouts, the room becomes light, the Head or Ataman of the Princes of death enters and leaves, and she follows him.

Kubaiko moves through the realm’s rooms, reaches death-rulers, negotiates for her brother’s head, receives it, and seeks the way back to earth.
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Finno-Ugric, Siberian Mythology PLATE LVII / OF THE / THE REALM OF THE DEAD 489 / THE REALM OF THE DEAD; lines 21425-21499 confidence: medium

The Princes say Yelbegen acted by their orders and promise to return the head if Kubaiko can pull up a seven-horned goat embedded in the earth; otherwise she will lose her own head. Kubaiko accepts.

The Princes condition the return of the brother’s head on Kubaiko pulling up the seven-horned goat, with loss of her own head as the penalty for failure.
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Finno-Ugric, Siberian Mythology SACRIFICES TO NATURE GODS / THE SHAMAN / PLATE XXXVII / THE SHAMAN 285; lines 13014-13104 confidence: high

The passage compares sueje-animals with Southern Lapp shaman-animals that assist the shaman during unconscious underworld visits: a reindeer-bull, bird, fish, and snake.

The shaman-animals assist underworld visits, and the fish carries the shaman to and from the underworld during trance.
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Finno-Ugric, Siberian Mythology SACRIFICES TO NATURE GODS / THE SHAMAN / PLATE XXXVII / THE SHAMAN 285; lines 13014-13104 confidence: high

The shaman’s soul takes different forms to overcome underworld difficulties and recover a sick person’s soul carried off by spirits; the spirits bolt doors, the shaman enters through a crevice, fighting may occur, and a sacrifice-based compromise precedes the soul’s return home.

The shaman’s soul enters the underworld to retrieve a sick person’s bodyless soul that spirits have carried off, then returns it home.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVII / OF THE / THE REALM OF THE DEAD 489; lines 21333-21422 confidence: high

A fox appears in an opening under the stone, says to hold fast to its tail, and leads into the land of the dead; Mu-monto travels onward with the fox's help.

The fox guides Mu-monto into the land of the dead, and Kubaiko follows the tracks of Yelbegen's ox to an underground opening into Irlek-Khan's kingdom.
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Finno-Ugric, Siberian Mythology THE REALM OF THE DEAD / PLATE LVII / OF THE / THE REALM OF THE DEAD 489; lines 21333-21422 confidence: medium

In a Tatar tale, Irlek-Khan's daughter comes to earth as a harmful black fox; Komdei-Mirgan hunts her; Yelbegen, a nine-headed monster on a forty-horned ox, rises from earth, beheads the hero, and carries the head to the underworld.

Kubaiko, the hero's sister, descends to the realm of the dead to seek her brother's missing head after Yelbegen carries it below.
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Finno-Ugric, Siberian Mythology THE SHAMAN / PLATE XXXVIII / THE SHAMAN / THE SHAMAN; lines 13293-13369 confidence: high

The drum has divinatory use for minor questions such as hunting or fishing success, but serious sickness requires a real shaman who can visit under-earth spirits; the drum then serves as a trance excitant.

For serious sickness, only a real shaman can visit spirits under the earth, and the later ritual is explicitly described as a voyage to the underworld.
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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 4651-4770 confidence: high

Before wizards existed, famine at Igdlulik killed many; an assembled man declared he would go down to the Mother of the Sea.

During famine, a man descends to the Mother of the Sea and returns with her goodwill and a grant of game for hunters.
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Across Arctic America: Narrative of the Fifth Thule Expedition I4 A CROSS ARCTIC AMERICA / WOMAN'S DRESS, FRONT VIEW / CHAPTER III / A WIZARD AND HIS HOUSEHOLD; lines 1453-1606 confidence: high

When hunting fails, the Angakoq must seek the Mistress of the Sea to persuade her to release creatures; he sits on bare snow or earth, meditates, invokes helping spirits, and chants that the way is opening while those present answer.

When hunting fails, the Angakoq descends through an opened way under the earth to the sea to reach the Mistress of the Sea and secure the release of animals.
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Across Arctic America: Narrative of the Fifth Thule Expedition I4 A CROSS ARCTIC AMERICA / WOMAN'S DRESS, FRONT VIEW / CHAPTER III / A WIZARD AND HIS HOUSEHOLD; lines 1453-1606 confidence: medium

When the helping spirits arrive, the earth opens beneath the wizard, though it may close again; after struggle, an underground voice recedes into the distance, showing he is on his way to the Mistress of the Sea.

The wizard's route includes a difficult opening through the earth, a hostile wall, a dog barring the passage, and a guardian of souls who tries to seize him.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 7349-7452 confidence: medium

The Fox woman’s husband comments on Raven’s wife’s bad smell, then follows his own wife’s tracks in the snow; the tracks show she retained human feet and boots and lead to a small hole in stones of an old hut.

The man enters the fox-hole only after shutting his eyes, turning his jacket inward, and going in backward; inside, the hole appears as a hut with nonhuman inhabitants.
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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 7972-8083 confidence: high

During famine, the people ask the great shaman Ashewaahallow to visit Sedna; after incantations her soul goes down and returns, and she reports Sedna's promise of two young whales, one tailless.

A shaman's soul goes down to Sedna during starvation, returns, and reports a promise of whales that then arrive.
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The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3514-3599 confidence: medium

When bad weather and starvation continue and Sedna’s wrath must be discovered, an angakok may visit Sedna to receive instructions and wishes.

The passage says that an angakok may visit Sedna for instructions, and in the second account Tadlo’s soul goes down to Sedna while his body remains in the hut.
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The Eskimo of Baffin Land and Hudson Bay, Part I III. SOCIAL ORGANIZATION. / WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 3998-4098 confidence: medium

Three angakut visit Sedna by soul travel: their souls go down to her house, ask about food and health, receive reproach and conditional promises, return, and report.

The angakut’s souls go down to Sedna’s house, converse with her about future food and health, then return and report.
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The Eskimo of Baffin Land and Hudson Bay, Part II HUDSON STRAIT. / PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 4972-5071 confidence: medium

When an angakok desires to visit Sedna, others assist and interpret after his return; in the performance he sets a ground-seal spear and line at the ground-ice with the harpoon point upward.

An angakok desiring to visit Sedna goes down to the ground-ice, is entered by a walrus-spirit, loses self-knowledge, and believes he dives.
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The Eskimo of Baffin Land and Hudson Bay, Part II V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45, / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 7022-7156 confidence: medium

A cannibal fish in a large lake devours killed caribou and drags a man under; the man's brother enters the fish's throat with a knife, cuts it up from inside, and loses facial skin while in its stomach.

The rescuer jumps down the cannibal fish's throat and cuts it up from inside, killing it.
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The Eskimo of Baffin Land and Hudson Bay, Part II WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45,; lines 6665-6785 confidence: medium

Anauaping's rival claims greater powers but his incantation has no effect; Anauaping makes a rock bleed by striking it with a spear, splits it, disappears into the chasm as it closes, and later reappears from underground at a distance.

Anauaping disappears into a chasm that closes over him and later reappears from under the ground at a distance.
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The People of the Polar North: A Record MAGICIANS / OTAQ, THE MAGICIAN / OTAQ'S WIFE / THE INTERIOR OF OTAQ'S HOUSE, FACING THE ENTRANCE; lines 6065-6194 confidence: medium

When hunting animals grow scarce, Angakut go under the sea to Nerrivik, one-handed ruler of sea-creatures, arrange her hair, and she releases animals to men.

Angakut go down under the sea to Nerrivik, ruler of sea-creatures, to obtain the release of animals.
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The People of the Polar North: A Record PORTRAIT STUDY / MAGICIANS / OTAQ, THE MAGICIAN / OTAQ'S WIFE; lines 5995-6062 confidence: medium

An East Greenlander had to be swallowed by a bear-like monster, chewed limb by limb, and spat out; if he survived before an old Angakoq, he was declared a genuine magician able to fly to heaven or dive to the sea bottom.

Genuine or former magicians are said to fly up to heaven and dive down to the bottom of the sea in soul-flight.
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egyptian

Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1460-1552 confidence: medium

Setna says, "Give me the book which I see between you and Na-nefer-ka-ptah; for if you do not I will take it by force."

Setna is in the tomb seeking the book, confronts its dead possessors, is trapped by magic, and then leaves the tomb with the book.
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The Book of the Dead CHAPTER IX, A Short Description of the "Doors" or Chapters of the Book of the Dead; summaries of Chapters LXIV, LXXIV-LXXXVIII, CXLIV-CXLVII, and CLV-CLXVII confidence: medium

Chapter XCVIII provides a boat and ladder; Chapters XCIX-CIII describe the magical boat whose parts' mystic names must be known.

The deceased must know or repeat magical names to pass through guarded halls, gates, and boat parts.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume I THE HELL OF THE GNOSTICS 267 / RA AND APEP 269 / RA AND APEP 271 / TUAT AND GEHENNA 273; lines 11501-11584 confidence: medium

The passage says Coptic hell was influenced by Egyptian Tuat mythology and that Hebrews appear to have borrowed ideas about abodes of the dead from it; it contrasts this with Ishtar’s Babylonian land of no return, which had Seven Gates but no pits of fire or monster serpents, and contained darkness, feather-garmented beings, and dust and mud as food.

The story of Ishtar’s descent into the land of no return is cited, including its Seven Gates and dark underworld setting.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II CROCODILE AND HYDRUS 357 / HIPPOPOTAMUS, LION 359 / LYNX AND CAT 363 / ELEPHANT AND BEAR 365; lines 22657-22743 confidence: low

The wolf is said to have been respected in parts of Egypt such as Lycopolis, while ancient writers are said to have confused it with the jackal. Herodotus is introduced as describing a festival linked with Rhampsinitus's descent into the Underworld.

The passage mentions a Herodotean festival connected with Rhampsinitus's descent into the Underworld.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11226-11314 confidence: high

Istar seeks Tammuz in Hades with the waters of life; the descent poem is sung at Tammuz’s yearly festival; Tammuz is mourned as a young dead god, and an alternate Eridu belief makes him a heavenly gate warder with Nin-gis-zida.

Istar descends to Hades to seek Tammuz, the bridegroom of her youth, hoping to give him the waters of life and bring him back to life and light.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11226-11314 confidence: high

The passage describes Hades as the land or house from which there is no return, a place of darkness where dust and clay are food, and notes that this description appears again almost word for word in a probable book of the Epic of Gilgames.

Hades is described as a no-return realm of darkness, and Istar descends through seven gates, losing adornments at each.
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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 11491-11587 confidence: high

The road is unprecedented for mortal man; because of divine blood Gilgames, like Greek Hêraklês forcing his way to Hades, passes the mountains of Mas and the scorpion-bodied guardians of the sun gate.

Gilgames forces his way beyond the limits of the human world, passes the sun-gate mountains and scorpion guardians, traverses darkness, crosses the ocean and waters of death, and reaches Xisuthros beyond death's realm.
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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 11748-11833 confidence: high

The passage lists further Gilgames-Hêraklês parallels: Khumbaba and Geryon, bull-slaying, lion-combat, Hêra and Istar as persecutors, Hêraklês’ journey into Hades and Gilgames’ journey beyond the waters of death, and the precious-stone-fruited tree by the sea and the Hesperides tree with golden apples in the western ocean.

The passage compares Hêraklês’ journey into Hades with Gilgames’ journey beyond the waters of 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 12271-12348 confidence: low

In the lower world of Hades there are female and male soothsayers; it is called the home of the black art and reflects sorcery in the upper world.

The lower world of Hades is described as containing male and female soothsayers and as the home of the black art.
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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 7570-7659 confidence: medium

Nergal of Cutha becomes lord of Hades with Eris-kigal or Allat; legend says that at the gods of light's command he enters the underworld and compels the goddess to become his bride.

Nergal forces his way into the dark underworld at the command of the gods of light, after which Hades becomes subject to heavenly order.
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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 8936-9017 confidence: low

Istar’s name is treated as foreign; she takes Baal-like attributes, presides over war and love, is conceived as virgin or unmarried lover, and is linked with Tammuz in the underworld.

Tammuz is identified as Istar’s bridegroom and as banished to the darkness of the underground world.
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The Religions of Ancient Egypt and Babylonia PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS. / INDEX.; lines 13667-14079 confidence: medium

'Istar, descent of, to Hades, 426 sq.'

The index explicitly names 'Istar, descent of, to Hades.'
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islamic

The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14707-14802 confidence: low

The speaker is told that if he could seek a den into the inward parts of the earth or a ladder to ascend into heaven to show a sign, the search would be fruitless unless God willed guidance.

The speaker is hypothetically told that if he could seek a den to penetrate the inward parts of the earth to show a sign, the search would be fruitless without God’s will.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14707-14802 confidence: low

The speaker is told that if he could find a den into the inward earth or a ladder into heaven to show a sign, the search would be fruitless unless God willed guidance.

The speaker is told hypothetically that he might seek a den to penetrate into the inward parts of the earth in order to show a sign, but the effort would be fruitless.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20212-20234 confidence: medium

The group carries Joseph away, sets him at the bottom of the well, and a revelation tells him he will later declare their action.

Joseph is carried away from his prior setting and placed at the bottom of a well, beginning a forced separation that leads to later discovery and transfer.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20236-20305 confidence: medium

Commentators say Joseph's brothers abused and beat him in the field and would have killed him if Judah had not invoked their promise not to kill him but to cast him into the well.

Joseph is beaten by his brothers, cast down into a well, then drawn up by a water-drawer.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20236-20305 confidence: medium

Commentators say Joseph's brothers beat him, Judah prevented his killing, they bound him, removed his inner garment for blood deception, mocked the eleven stars, sun, and moon, dropped him into the well, and Gabriel came to him while he stood on a stone.

Joseph is removed by his brothers, bound, dropped into a well, and later drawn up from it.
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The Koran (Al-Qur'an) CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25309-25406 confidence: medium

Dhu'lnun departs in wrath, cries out in darkness that there is no God but God and that he has been unjust, and is delivered; notes identify him as Jonas and the darkness as the belly of the fish.

Dhu'lnun/Jonas cries out from darkness, glossed as the belly of the fish, and is delivered from affliction.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31215-31300 confidence: medium

Jonas is said to be one of those sent by God; he flees into a loaded ship, those on board cast lots, he is condemned, and the fish swallows him because he is worthy of reprehension.

Jonas flees by ship, is condemned by lots, swallowed by a fish, then cast ashore and sent to a large people who believe.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31215-31300 confidence: medium

Jonas flees into a loaded ship; those aboard cast lots and he is condemned; a fish swallows him, and the passage says he would have remained in the belly until the day of resurrection if he had not praised God.

Jonas flees into a loaded ship, lots are cast, he is condemned, and a fish swallows him.
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The Koran (Al-Qur'an) ENTITLED, Y. S.; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 31302-31400 confidence: medium

The ship stands still, lots are cast, the lot falls on Jonas, and he throws himself into the sea.

The commentary describes Jonas entering the sea, being swallowed by a fish, supplicating in the belly, suffering until his body is compared to a newborn child, and being vomited out on land.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13289-13435 confidence: medium

Joseph’s brothers say Joseph and his brother are favored, propose killing or expelling Joseph, and one advises casting him into the bottom of the well; they ask their father to send him with them, while the father fears a wolf may devour him.

Joseph is placed at the bottom of the well, receives revelation there, and is later drawn out by travelers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1841-2018 confidence: medium

The Prophet is told not to be like the one in the fish who cried to God in deep distress; divine favor prevented him from being cast on the naked shore in shame, and his Lord chose him as just.

The passage alludes to a figure in the fish who cries to God in distress, is reached by divine favor, avoids shame on the shore, and is made just.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5185-5401 confidence: medium

Jonas is an apostle who flees to a laden ship; lots are cast, he is doomed, and the fish swallows him because he is blameworthy.

Jonas is swallowed by a fish, would have remained in its belly until resurrection had he not praised God, and is cast sick onto a bare shore.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 422. / XIII. 13. / A.D. 425. / INGIO. EX:; lines 18551-18596 confidence: medium

The divers cannot reach the bottom; Wosashi, a fisherman of Naga-zato in Aha who excels the others, ties a rope to his loins and descends.

Wosashi descends to the bottom of the sea, locates and retrieves the sea-ear containing the pearl, and dies after returning to the surface.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 476. / YURIAKU. 36.7 / XIV. 44. / A.D. 478.; lines 20999-21063 confidence: medium

A man associated with Urashima went fishing in a boat, caught a large tortoise, the tortoise changed into a woman, he married her, and they went down into the sea to Horai San, where they saw genii.

The couple goes down together into the sea and reaches Horai San, where they see genii.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ABBREVIATIONS. / NILHONGI / GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION.; lines 2000-2154 confidence: high

Izanagi "entered the land of Yomi"; Izanami says, "I have already eaten of the cooking-furnace of Yomi" and asks, "do not thou look on me."

Izanagi goes after Izanami and enters Yomi, a lower-world or Hades-like place according to the footnote.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 ES 308 / L400: / II. 42. / IT. 44.; lines 6236-6382 confidence: medium

One writing says the elder Ho no susori no Mikoto has a sea-gift and the younger Ho no ori no Mikoto a mountain gift; the younger brother grieves by the seashore until Shiho-tsutsu no Oji asks why and offers to devise a plan.

A grieving younger brother receives guidance, mounts a sea-monster courser, enters the sea, follows a prescribed route, and reaches the Sea-God’s palace.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2330-2462 confidence: medium

Izanagi goes to see Izanami at the temporary burial-place. She asks him not to look; he lights a single light and sees her swollen and festering with eight Thunder-Gods on her, then flees as they pursue him.

Izanagi goes to the temporary burial-place or follows Izanami after death; the alternate account places the conflict at the Even Pass of Yomi.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2464-2606 confidence: medium

Izanagi, polluted by visiting Yomi, seeks ablution; strong tides block two gates; at Wodo in Tachibana he enters and exits water, blows out or forth, and produces deities.

The passage states that Izanagi has visited the Land of Yomi, has brought ill-luck or defilement on himself, and then seeks ablution.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 I. 38. / T, 56. / I. 58. / I 626; lines 4364-4484 confidence: high

Taka-mi-musubi assembles the gods to choose someone to send to the Central Land of Reed-Plains; they propose Futsu-nushi no Kami.

Taka-mi-musubi selects divine envoys who descend to clear and pacify the Central Land of Reed-Plains so the August Grandchild can preside over it.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II AEG, / P3420: / I. 37. / I. 38.; lines 3708-3852 confidence: low

Sosa no wo no Mikoto grants the designation Inada no Miya-nushi no Kami and then proceeds to the Nether Land.

The passage says Sosa no wo no Mikoto proceeds to the Nether Land and, in one writing, descends from Heaven to the head-waters of the river Hi.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5664-5783 confidence: high

The elder brother demands his old fish-hook; the younger brother has lost it and offers new hooks, including many made from his cross-sword, but the elder brother refuses them.

The younger brother loses the fish-hook, is sent into the sea, reaches the Sea-God's palace, obtains the lost hook, and returns.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 16. / BES (20; / II. 26. / II. 28.; lines 5786-5929 confidence: high

Shiho-tsuchi no Oji finds Hiko-hoho-demi grieving on the shore, throws down a black comb that becomes bamboo, makes a basket, places him in it, and casts him into the sea; a variant says he used a float attached by a cord and sank him.

An old helper uses a transformed comb and bamboo basket, or a float in a variant, to send Hiko-hoho-demi into the sea, where he reaches the Sea God's palace.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 II. 28. / ES 308 / L400: / II. 42.; lines 6140-6233 confidence: medium

Shiho-tsutsu no Oji makes a basket-work skiff without interstices, places Hoho-demi no Mikoto in it, sends it into the sea, and it sinks until the Pleasant Road appears and leads to the Sea-God's palace.

Hoho-demi no Mikoto is placed in a skiff that sinks into the sea, follows a revealed road, and reaches the Sea-God's palace.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 III. 29. / B.C. 660. / B.C. 659. / III. 33.; lines 7955-8088 confidence: medium

Nigi-haya-hi no Mikoto crosses the Great Void in a Heaven-rock-boat, sees the region, descends upon it, and names it Sora-mitsu-Yamato.

Nigi-haya-hi crosses the Great Void in a Heaven-rock-boat, sees the region, descends upon it, and names it.
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caucasian

Caucasian Folk-Tales A TATAR VARIANT 243 / A TATAR VARIANT 245 / A TATAR VARIANT 247 / GEORGIAN VARIANT 249; lines 10618-10693 confidence: medium

Amiran kills two dragons with his sword; the third swallows him, but he cuts open its belly and comes out bald and naked; his uncles clothe him.

The third dragon swallows Amiran, and he cuts open its belly and emerges bald and naked.
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Caucasian Folk-Tales CHAMYTS, SOSRYQO, URYSMAG 197 / URYSMAG AND SOSRYQO 199 / THE BIRTH OF SATANA 203 / URYSMAG, CHAMYTS, SOSRYQO 205; lines 9005-9079 confidence: medium

Sósryqo opens the beloved's grave, enters it for a week, crawls out, and reports hearing young dogs baying in her parents' grave.

Sósryqo opens his beloved's grave, spends a week inside it after it is filled in, hears sounds from another grave, and crawls out again.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39 / COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45; lines 2577-2648 confidence: medium

The father tells the daughters to gather apples, they fall into a deep hole after stepping on a sheet, he leaves them, and the two elder sisters offer themselves as food when hungry.

The daughters are abandoned in a deep hole, and the youngest obtains miraculous tool-hands through prayer to escape.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 217 / ETSEMEJ, SON OF ETSEJ 219 / AN UDIAN VARIANT 221 / AN UDIAN VARIANT 223; lines 9664-9736 confidence: high

Rustum and the others find the hole too deep to see into, fetch a rope, and lower the nut-tree man, the man with millstones, and the water-drinker; each cries that he is burning and is pulled up.

Rustum is lowered into a very deep hole, reaches the bottom, encounters doors and monsters, and undertakes rescues there.
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Caucasian Folk-Tales ETSEMEJ, SON OF ETSEJ 219 / AN UDIAN VARIANT 221 / AN UDIAN VARIANT 223 / AN UDIAN VARIANT 225; lines 9739-9809 confidence: high

Rustum strikes feathers together; a sheep and goat appear; the goat prevents him from sitting on the sheep and carries him down to the underworld.

Rustum is unable to mount the sheep, sits on the goat, and is taken down to the underworld.
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Caucasian Folk-Tales I2 FAIRY TALES / THE MASTER AND HIS PUPILS 13 / THE MASTER AND HIS PUPILS 15 / THE DREAMER . 17; lines 1413-1500 confidence: medium

When the boy says the dream came and went away, the king has him thrown into a deep pit; the king’s daughter secretly lowers food to him.

The king throws the boy into a deep pit, and the king’s daughter secretly feeds him there.
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Caucasian Folk-Tales NOTES ON THE VARIOUS RACES, ETC. / CONTENTS / CONTENTS / CAUCASIAN FOLK-TALES; lines 677-843 confidence: medium

The youth calls the red fish, which carries him to the bottom of the sea, puts him in a cave, and floats above; the maiden looks in her mirror and discovers him.

The red fish hides the youth in a sea-bottom cave, and the stag hides him in a cave behind the ninth mountain.
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Caucasian Folk-Tales SOSRYQO 193 / SOSRYQO 195 / CHAMYTS, SOSRYQO, URYSMAG 197 / URYSMAG AND SOSRYQO 199; lines 8865-8919 confidence: high

Batrás, son of Chamyts, looks down from heaven, says the Narts cannot defeat Tschilächsärton, flies down to them, and tells them to fetch cannons.

Batrás looks down from heaven, comments on the Narts' battle, and flies down to intervene.
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Caucasian Folk-Tales THE KID, LAMB AND CALF 177 / THE GREY WOLF 179 / THE BIRTH OF BATRAS 185 / THE DEATH OF CHAMYTS 187; lines 8280-8358 confidence: medium

Batras comes from heaven to earth burning, puts half a glacier on his head, goes to the Narts, hears that the malik of Tynty killed his father, and readies himself for vengeance.

Batras comes down from heaven to earth while burning and places half a glacier on his head.
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Caucasian Folk-Tales THE ROSE OF PARADISE 33 / THE ROSE OF PARADISE 35 / COCK AND HEN NIGHTINGALE 37 / COCK AND HEN NIGHTINGALE 39; lines 2354-2463 confidence: high

The king’s son and maiden set out with the cock and hen nightingale; the beardless lute-player seizes the maiden, disappears with her into the earth, and flies toward heaven; the king’s son has servants bind him with a long rope at the disappearance place and then travels onward to a meadow.

After the maiden disappears into the earth, the king’s son arranges a rope at the place of disappearance and then rides the red horse downward into an underground kingdom.
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Caucasian Folk-Tales THE VIRGIN QUEEN 89 / ARSUMAN 93 / THE FAITHFUL SERVANT 95 / THE FAITHFUL SERVANT 97; lines 4621-4751 confidence: high

The servant follows a voice, sees a fugitive vanish into the earth, finds a large hole, and tells the prince to use a rope to pull up whatever he ties to it.

The servant descends by rope into a hole in the earth, finds underground rooms with treasure and captives, and confronts the seven Divs.
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japanese

Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 151-260 confidence: medium

Hidesato is led to the Dragon King's palace under the bridge; as he goes downward the waters part, his clothes stay dry, and he sees a white marble palace beneath Lake Biwa.

Hidesato follows the Dragon King downward as the waters part and arrives at a white marble palace beneath Lake Biwa.
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Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 151-260 confidence: medium

Hidesato agrees to help and is conducted under the bridge to the Dragon King’s palace; the waters part, his clothes remain dry, and he sees a white marble palace beneath Lake Biwa served by fish.

Hidesato follows the Dragon King downward beneath the lake to an underwater palace while the waters part around them.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 856-981 confidence: high

The tortoise says the Sea King’s Palace is far away at the bottom of the sea and offers to be Urashima’s guide there.

A speaking tortoise guides and carries Urashima down through the sea to the distant palace of the Sea King.
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Japanese Fairy Tales JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW / THE STORY OF URASHIMA TARO, THE FISHER LAD; lines 856-981 confidence: high

The tortoise asks whether Urashima has seen Rin Gin, the Palace of the Dragon King of the Sea, says it lies far away at the bottom of the sea, and offers to be his guide.

The tortoise serves as guide and mount, taking Urashima down through the sea to the Dragon King’s palace.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4010-4103 confidence: high

“You had better go down to Ryn Gu and tell Ryn Jin, the Dragon King of the Sea, what your trouble is and ask him to find the hook for you.”

The Happy Hunter is instructed to go down to Ryn Gu at the bottom of the sea to ask the Dragon King to find the lost hook, and he departs by sea.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4010-4103 confidence: high

The old man advises the Happy Hunter to go to Ryn Gu and ask Ryn Jin, the Dragon King of the Sea, to find the hook; the Happy Hunter notes that this realm is said to be at the bottom of the sea.

The Happy Hunter is told that Ryn Gu is at the bottom of the sea and travels through the water to the Sea King’s Palace.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4105-4215 confidence: high

Tayotama and Tamayori say Ryn Jin will be pleased to meet so great a man, the grandson of Amaterasu, who has come down to the bottom of the sea; they lead him through the gate.

The visitor has come down to the bottom of the sea and enters the Sea King’s Palace, a rarely visited realm for mortals.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4105-4215 confidence: high

Hohodemi explains that he lost his brother's treasured fishing hook and was directed by a wise old man to seek help from Ryn Jin in Ryn Gu.

Hohodemi states that he came to Ryn Gu and to Ryn Jin for help finding the lost hook, and Tayotama says he has come down to the bottom of the sea.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4105-4215 confidence: high

Tamayori goes first to the Sea King's Palace and tells her father; the Dragon King is surprised because mortals visit the palace only rarely.

The Sea King's Palace is described as rarely visited by mortals, and Ryn Jin orders a ceremonial welcome for Hohodemi.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4217-4334 confidence: high

The Happy Hunter remembers he came to Ryn Gu to recover his brother’s fishing hook and asks Ryn Jin to inquire among his subjects.

Ryn Jin says the Happy Hunter came down to the bottom of the sea kingdom in connection with the lost fishing hook, and the Happy Hunter asks for help recovering it.
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Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4217-4334 confidence: medium

Ryn Jin welcomes the Happy Hunter at the Sea Palace, seats him in the guest room's uppermost seat, and identifies himself as the Dragon King of the Sea.

Ryn Jin says the visitor has come to the kingdom at the bottom of the sea, where an organized nonhuman court receives him.
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persian

Persian Literature, Volume 1 AFRSIYB / GARSHSP / KAI-KOBD / KAI-KS; lines 4056-4155 confidence: medium

Zl says the sword must be unsheathed, Kai-ks is captive in a dragon's den, Rakush must be saddled, and Rustem must bear the rescue because Zl is too old for war.

Zl charges Rustem to rescue Kai-ks, describes the king as held in a dragon's den, and Rustem accepts a road likened to hell and filled with demons and sorcery.
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Persian Literature, Volume 1 GARSHSP / KAI-KOBD / KAI-KS / THE SEVEN LABORS OF RUSTEM; lines 4280-4386 confidence: medium

Ald says the White Demon's people dwell in two hundred deep caves between two dark lofty mountains; twelve hundred demons keep night watch with Baid and Sinja, and the hills tremble when the White Demon moves.

Ald describes a dangerous route to the White Demon's domain through dark mountains, deep caves, a stony desert, a broad stream, and guarded banks.
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Persian Literature, Volume 1 GARSHSP / KAI-KOBD / KAI-KS / THE SEVEN LABORS OF RUSTEM; lines 4388-4456 confidence: medium

Kai-ks tells Rustem to storm the cavern of the Demons, reach the Seven Mountains, pass the guarded passage, confront the White Demon in a deep recess, and use its heart-blood to remove blindness.

Rustem is directed to storm the cavern of the Demons, pass the Seven Mountains and guarded passage, enter a deep recess, and confront the White Demon.
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Persian Literature, Volume 1 GARSHSP / KAI-KOBD / KAI-KS / THE SEVEN LABORS OF RUSTEM; lines 4458-4575 confidence: high

Rustem advances to a cavern, sees a gloomy infernal depth, and perceives a hair-covered mountain-form monster that wakes at his shouts.

Rustem advances into a gloomy cavern described as infernal and confronts the White Demon there.
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Persian Literature, Volume 1 LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT / THE HEFT-KHAN OF ISFENDIYR / CAPTURE OF THE BRAZEN FORTRESS; lines 12590-12679 confidence: medium

Rustem contrasts Isfendiyr's slaying of Arjasp with his own victories over Afrasiyab, the king of Hamaveran, the Khakan of Chin, demons of Mazindaran, the White Demon, and Akwan Div.

Rustem says he released Kai Kavus from the demons of Mazindaran and slew monsters roaring in dismal caves.
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Persian Literature, Volume 1 STORY OF SOHRB / THE STORY OF SAIWUSH / KAI-KHOSRU / AKWN DW; lines 9487-9580 confidence: medium

Afrsiyb says Byzun's offense brings shame and must be punished by death; Prn proposes imprisonment in a deep cavern so the king cannot be accused of shedding his blood, and Afrsiyb changes his decision.

Byzun is chained, hung head downward in a deep pit or cavern, cut off from sun and moon, and sealed under a massive stone.
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Persian Literature, Volume 1 STORY OF SOHRB / THE STORY OF SAIWUSH / KAI-KHOSRU / AKWN DW; lines 9582-9674 confidence: low

The Cup displays Karugsar and shows Byzun in a dismal cave, while lovely Manjeh sits sad and alone on a demon-stone.

Byzun is located in a dismal cave and described as chained in a pit covered by a huge stone.
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The Shahnama of Firdausi, Vol. II ARGUMENT / PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT; lines 1665-1755 confidence: medium

The argument says the poet bewails Kai Kubad; Kai Kaus is seduced by a div into invading Mazandaran; Kai Kaus and his host are captured and blinded by the White Div; Rustam goes to rescue and deliver them.

Rustam travels to rescue the captured and blinded Shah and host in Mazandaran, a region framed as difficult to reach and associated with demons and the White Div’s cave.
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The Shahnama of Firdausi, Vol. II ARGUMENT / PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT; lines 1665-1755 confidence: medium

The note says the Dinkard seems to describe the beings as inhabiting burrows and caves, and says the Shahnama personifies the blanched race as the White Div whom Rustam encounters in a cave.

The note says Mazandaran-associated beings inhabit burrows and caves and that Rustam encounters the White Div in a cave.
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The Shahnama of Firdausi, Vol. II THE WAR WITH MAZANDARAN. / ARGUMENT / KA1 KAUS 29 / KA1 KAUS 43; lines 2421-2502 confidence: medium

Zal says there are 'two routes both hard and dangerous'; one is long and was taken by Kaus, while the shorter route is a two-week haunt of div and lion, full of gloom.

The short road is described as haunted by div and lion, full of gloom that will maze the eyes, and Rustam characterizes the undertaking as going to Hell.
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The Shahnama of Firdausi, Vol. II THE THIRD COURSE / VOL. II. D / KAI KAVS 57 / THE SIXTH COURSE; lines 3147-3298 confidence: high

Kai Kaus says Rustam must pass over seven mountains crowded with divs before reaching a frightful cavern guarded by warrior-divs; the cavern is the White Div's home.

Rustam passes toward the White Div's cave, enters a pit-like dark space, searches the gloom, and confronts the White Div there.
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guiana amerindian

Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 14892-15004 confidence: medium

Warrau ancestors live in sky-land; Okonoroté follows and shoots a bird, sees the land below through a pit, descends by bush-rope with help from his tribe, hunts, and returns with venison.

Okonoroté discovers the lower world, descends by bush-rope, hunts, and returns with venison; the broader group later descends to earth.
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Among the Indians of Guiana: Being Sketches Chiefly Anthropologic from the Interior of British Guiana TT TT / WRESTLING SHIELD. / CHAPTER XVIII. / FOLK-LORE.; lines 15212-15318 confidence: high

At Ouropocari fall, an omar feeding on rotten wood drags down boats; an Ackawoi peaiman waterproofs fire-rubbing wood, enters the omar's belly, burns its rotten wood stores, is belched out, and the omar dies.

The peaiman dives into the falls, enters the omar's belly, uses fire inside it, is belched out, and the omar dies.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7241-7336 confidence: medium

An Omar feeds on rotten wood and drags down boats. An Ackawoi peaiman protects fire-making wood from water, dives into the falls, enters the Omar's belly, sets fire to wood inside, is belched out, and the Omar dies.

The Ackawoi peaiman descends into the falls, enters the Omar's belly, lights fire within it, escapes when belched out, and the monster dies.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7597-7642 confidence: medium

The father, a piai, declares that the Water Spirit must eat him too, gathers relatives, tells them to dig when they hear his shell, and dives below the river bank into the Water Spirit’s underground cavern, where he is killed after blowing the shell.

The father, a piai, dives beneath the river bank into the Water Spirit’s underground cavern to confront the being after his daughter’s death.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians BUREAU OF AMERICAN ETHNOLOGY / THIRTIETH ANNUAL REPORT PLATE 4 / THE KAIETEUR FALL / THE SPIRITS OF THE WATER; lines 7644-7708 confidence: medium

The wife dives, returns with her father’s invitation, reassures the man, clamps a big water-camudi to the boat as a fastening, takes his hand, and leads him below the surface to her father’s house.

The man is led below the water to his father-in-law’s house and later returns to the surface; after his wife’s death he descends again to the same underwater house.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians MYTHS AND FOLK-TALES / ILLUSTRATIONS / WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115; lines 2030-2124 confidence: high

Warrau account: the Warraus lived above the sky, knew only birds, and Okonor6t6 shot a rare bird whose fall revealed a large hole through which earth animals could be seen.

The Warrau account places the people above the sky, has Okonor6t6 discover the earth through a hole, descend by rope, and later has the people descend collectively.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians THE MEDICINE-MAN / Chapter XIX / MISCELLANEOUS INDIAX BELIEFS COXCERNING MAN / BUREAU OF AMERICAN ETHNOLOGY THIRTIETH ANNUAL REPORT PLATE 7; lines 13997-14081 confidence: high

A party of Caribs are shooting birds when an earthquake occurs, the ground opens, many people are seen inside the earth, and Aiyobanni jumps in to join them.

Aiyobanni enters the earth through an earthquake-opened ground and remains among people beneath the ground.
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL TALES. / LEGEND OF OKONOROTE. / ABORIGINAL TRIBES OF GUIANA. S7; lines 2693-2834 confidence: high

Okonorote descends from above by a frail ladder and gazes in amazement at abundant life and strange large quadrupeds on the lower ground.

Okonorote descends first from above, and the Waraus later come down the rope ladder to this world below; the framing passage calls the story a "descent from heaven."
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Legends and Myths of the Aboriginal Indians of British Guiana INTRODUCTION. / MYTHOLOGICAL TALES. / LEGEND OF OKONOROTE. / ABORIGINAL TRIBES OF GUIANA. S7; lines 2693-2834 confidence: high

The Waraus gather cotton, perhaps aided by bush-ropes, spend months making a ladder, lengthen it until it reaches trees on the lower ground, and brace it above.

A rope ladder is constructed to connect the upper place with the lower ground, allowing both Okonorote’s descent and return and the Waraus’ descent.
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The Central Caribs MATERIAL CULTURE / ANTHROPOLOGICAL PUBLICATIONS, VOL. X / LANGUAGE / TEXTS; lines 4681-4889 confidence: high

“Suffered under Pontius Pilate, Was crucified, dead and buried. He descended into hell.”

The creed says Jesus died, was buried, and descended into hell, with the interlinear gloss referring to a dead place.
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buddhist

Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17199-17302 confidence: medium

The Buddha spent WAS among angels to teach them how to forsake error; a later form of the legend says he descended into hell for a similar purpose.

The Buddha is said to go among angels for their instruction and, in a later legend, to descend into hell for a similar purpose.
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Buddhist birth stories; or, Jataka tales, Volume 1 INDIAN TALES FROM TIBETAN SOURCES. / THE RELIGIONS OF INDIA. / BY A. BARTH. / FOOTNOTES:; lines 17199-17302 confidence: medium

A December festival marks the close of the rainy season; the Buddha spent the period among angels to teach them, and a later legend says he descended into hell for a similar purpose.

The Buddha teaches deluded angels and, in a later legend, descends into hell for a similar purpose.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 confidence: medium

Headings list the Last Bodisat’s descent from heaven, birth, Song of the Angels, prophecies of Kāḷa Devala and Brāhman priests, the Ploughing Festival, and the Young Bodisat’s Skill and Wisdom.

A contents heading explicitly names the Last Bodisat’s descent from heaven.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE OF CONTENTS. / PART I. / PART II. / SUPPLEMENTARY TABLES.; lines 202-273 confidence: medium

Headings include the last Bodisat’s descent from heaven, birth, song of angels, prophecies by Kāḷa Devala and Brāhman priests, ploughing festival, skill and wisdom, four visions, and the birth of the Bodisat’s son.

A heading in the life of the last Bodisat is “His Descent from Heaven.”
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6648-6667 confidence: medium

Subhaga hears the statement, hesitates, and thinks that he will carry the man to the Naga-world and ask his brothers about it.

The Naga capital is located beneath the Yamuna's sacred stream, and Subhaga carries the man toward the Naga-world.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI NIMI-JATAKA. / J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA.; lines 5638-5733 confidence: medium

Bhuridatta describes his home as an awful, dark, storm-tossed lake whose subjects obey him and invites the Brahmin to plunge beneath the dark blue waves to enjoy bliss stored for those who keep the precepts.

Bhuridatta describes his home beneath dark blue waves and then brings the Brahmin and Somadatta from the Yamuna bank to the Naga dwelling by his power.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXX / THE MAKING OF THE RELIC-CHAMBER / CHAPTER XXXI / THE ENSHRINING OF THE RELICS; lines 14504-14640 confidence: medium

Sonuttara hears the music, goes through the earth to the naga palace, is received by the naga king, and says the relics in the naga king's hands were appointed by the Buddha for enshrinement in the Great Thupa.

Sonuttara passes through the earth to the naga palace in order to request the relics for enshrinement.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER VIII. / VIII. DESTINY OF THE FIVE HUNDRED MONKS. 1 93 / SADDHARMA-PUJVDARIKA. VIII. / VIII. DESTINY OF THE FIVE HUNDRED MONKS. 1 95; lines 9522-9602 confidence: medium

Beings who begin as lowly-disposed and somewhat lazy later become Buddhas; disciples think themselves of little use, descend into all places of existence, and clear their own field.

The passage states that disciples descend into all places of existence and clear their own field while following a course that ultimately saves creatures.
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georgian

Georgian Folk Tales MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN; lines 781-899 confidence: high

The lord demands that the man go to the other world for his dead mother's ring and threatens to take the man's wife if he fails.

The lord commands the man to retrieve a ring from the other world; the man descends toward the lower regions on the ram.
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Georgian Folk Tales MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN; lines 781-899 confidence: high

The wife tells the husband to ask the lake for the ram; after he calls out, a ram with twisted horns and flame from its mouth comes out and tells him to mount.

A fire-breathing ram comes from the lake, invites the man to mount, and transports him through the earth toward the lower regions.
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Georgian Folk Tales MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN; lines 781-899 confidence: high

The ram and rider reach hell, described as boiling pitch and flame; the ram tells the man to sit firmly, leaps, and they pass through the fire unharmed.

The ram warns that they must pass through fire in hell, leaps, and the man and ram escape unhurt.
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Georgian Folk Tales THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD) / THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA; lines 1483-1595 confidence: medium

The prince gives the gum and candle to the grandmother; after hearing the matter, she tells him to sit on her back, flies up high, and then flies down into the depths.

The grandmother carries the prince on her back, flies high, and then flies down into the depths while helping with the riddle crisis.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2551-2645 confidence: high

The devi's head rolls into a hole where Asphurtzela sees three maidens; the clod-swallower and hare-catcher each descend partway, cry that they burn, and are drawn up.

The head leads to a hole; two companions fail to descend because they cry that they burn, while Asphurtzela orders himself lowered farther and reaches the maidens below.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2647-2735 confidence: high

After the three maidens are up, the two men block the mouth of the hole with stones and leave Asphurtzela; he puts his head under the black spring and is carried to the lower regions.

Asphurtzela is trapped by his companions and is then carried through the black spring into the lower regions.
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Georgian Folk Tales THE STORY OF GERIA, THE POOR MAN'S SON / THE PRINCE WHO BEFRIENDED THE BEASTS / THE CUNNING OLD MAN AND THE DEMI / SANARTIA; lines 4114-4219 confidence: medium

Sanartia buys tools, flint, and tinder; near the sea he carries an oak tree, and his father casts him into the sea with the tree, where a fish swallows him.

A fish swallows Sanartia; he survives inside it for thirty years and then cuts his way out after the fish lands ashore.
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Georgian Folk Tales THE THREE PRECEPTS / KAZHA-NDII / THE STORY OF GERIA, THE POOR MAN'S SON / THE PRINCE WHO BEFRIENDED THE BEASTS; lines 3890-3993 confidence: medium

At the seashore, a fish swallows the youth, carries him into the Red Sea, and hides him in the deep waters near the shore overnight.

A fish swallows the youth and carries him into the Red Sea, where he is hidden in deep waters overnight.
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hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5714-5805 confidence: medium

After seeing everything, the young man returns to the steep bluff, mounts his kilt, and a breeze lifts him; the Kwaniita chief with a big horn head-dress tells him he has seen the place and should return because his parents are mourning.

The traveler must cross a steep bluff or precipice with supernatural or ritual aid from a kilt, a breeze, and the Kwdniita chief.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13053-13142 confidence: high

At the island is Spider Woman's house; she calls him in, hears his story, receives a baho, points to a kiva in the water guarded by wild animals, gives medicine, and sits behind his right ear.

The traveler reaches a kiva in the water, passes animal guardians, descends a ladder, undergoes tests, and is treated as initiated.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13395-13487 confidence: high

In 'The Pookonghoyas and the Cannibal Monster,' Shita devours people at Oraibi. The Pookonghoyas are swallowed, find many people inside the stomach, kill the monster by shooting its heart, and escape with the people through the nose; resettlement explains scattered small ruins.

The brothers are swallowed, travel inside the monster’s body, kill it by shooting the heart, and release many swallowed people.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13646-13698 confidence: high

The bullsnake maiden goes to the village, is killed by her parents who do not recognize her, her soul goes to Skeleton House, and sorcerers are said sometimes to leave graves as bullsnakes.

The bullsnake maiden's soul goes to Skeleton House, and the youth later dies by medicine and travels there, seeing paths and places of the dead.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 13700-13786 confidence: medium

The dead young man follows a westward path to Skeleton House, passes a figure in a stick enclosure, reaches a steep bluff, is sent down on his kilt, and meets Skeleton Woman, who explains smoke from the destruction of wicked people.

The traveler is sent over a precipice on his kilt, descends to the afterlife region, and later rises back up on the kilt with a breeze before returning home.
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The Traditions of the Hopi DOWNWARD. / UPWARD. / Q4. THE RED EAGLE SONG. 1 / W. WHY THE ANTS ARE SO THIN. 1; lines 14142-14214 confidence: high

Wren appears at the bluff; Black Spider, informed by Wren, pities the young man and brings turkey feathers; Wren makes a ladder down a crack using its own feathers.

Wren makes a ladder from its feathers down the bluff, and Spider Woman later makes a web route down through the sky opening.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 4080-4154 confidence: high

The brothers watch around Oraíbi, see the monster approaching from the west, and meet it; it says it will eat them and swallows first the older brother and then the younger.

The brothers are swallowed, remain alive, find a path inside the monster, and proceed toward its stomach.
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The Traditions of the Hopi STARS.' / HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1; lines 8112-8207 confidence: medium

The bird sees a cactus with one red blossom at Tuwanashabe, removes it, enters an opening, passes through kivas with vegetation and corn, and reaches a kiva where Muyingwa lives.

The bird finds a concealed opening beneath a cactus and passes through kivas containing plant life, corn, birds, and Muyingwa, the God of Growth and Germination.
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melanesian

The Melanesians of British New Guinea CHAPTER LIV / BURIAL AND MOURNING CEREMONIES. / CHAPTER LV / RELIGION.; lines 40144-40241 confidence: medium

Barom may leave the body without death, in sleep or intentionally, and its experiences may become dreams; some individuals say they visited Tuma and returned.

The passage says barom can leave the body without death and reports Marogus's visit to Tuma during illness, after which Topileta sent him back.
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The Melanesians of British New Guinea CHAPTER XXXII / NOTE ON POKAO. / CHAPTER XXXIII / I. THE BIRTH OF THE SUN.; lines 22502-22622 confidence: medium

In the bat's cave story, a man favored by women is envied by other men; while he descends by rattan into a cave to catch flying foxes, fellow villagers cut the rattan, and a clansman says this is due to jealousy.

The favored man descends into a cave, is trapped there after the rattan is cut, survives, and emerges through a tunnel onto the beach and into sunshine.
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The Melanesians of British New Guinea TRADE. / MARKETS. / CHAPTER VIII / LEGEND OF THE ORIGIN OF THE HIRI.; lines 5873-5993 confidence: high

The dirava Edai arises from the water, carries Edai Siabo under water to his rock-cave, and says he brought him there to teach him about lakatoi, their construction, and the westward search for sago.

Edai Siabo is carried beneath the water into the dirava's rock-cave and receives special knowledge there before returning.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11760-11840 confidence: high

A woman who wanted to see her recently dead brother used water steeped with a dead rat, pulled up a bird's-nest fern, descended through the hole, found Panoi and her brother, was warned not to eat there, and returned.

Several figures descend to Panoi, bodily or in soul, to see recently dead relatives or others among the dead.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 11842-11920 confidence: medium

The man is instructed to apply the smell of putrid black gecko liquor, is given a stick, and the two descend to Panoi.

A living man descends to Panoi with assistance, passes a ghostly test, and seeks his dead wife there.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTER XIV. / BIRTH. CHILDHOOD. MARRIAGE. / CHAPTER XV. / DEATH. BURIAL. AFTER DEATH.; lines 12125-12215 confidence: medium

A widower seeking his dead wife takes a friend to the lake, swims to a rocky islet, gives his friend a clue to hold, dives into the water, reaches a village, is warned by an old friend to keep apart and not eat, fails to see his wife, takes sweet herbs, and returns through the water.

Two stories describe living men descending to the realm or village of the dead and returning, one through water with a line and one by a banyan root.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MAGIC. / XII. J / CHAPTER XIIT. / POSSESSION. INTERCOURSE WITH GHOSTS.; lines 9659-9738 confidence: medium

A man at Lo leads the rite, says he will descend into Panoi, the abode of the dead, has assistants, and the party are called ghosts while engaged in the affair.

The Torres Islands leader says he will descend into Panoi, identified as the abode of the dead, during a rite after a death.
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The Melanesians: Studies in Their Anthropology and Folk-Lore MISCELLANEOUS. / CHAPTER XIX. / STORIES. / I. ANIMAL STORIES.; lines 15204-15323 confidence: medium

Kamakajaku goes to the sea with obsidian in his ear, leaves his bag, club, and shield on the beach, swims out until he sees the hill at Gaji, and dips into the water.

Kamakajaku swims out to investigate the sea, is swallowed by a great Kombili, and escapes by cutting open its belly with obsidian.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words APPENDIX. / UMKATSHANA. / UMKATSHANA. / IZINOANEKWANE.; lines 17460-17511 confidence: medium

Uncama’s mealie garden is repeatedly damaged by a porcupine; he waits for a dewy day so he can follow the trail where dew is brushed off, then takes weapons and goes to the garden.

Uncama tracks a porcupine that has damaged his crop and enters the hole where it went, armed and intending to kill it.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words IZINGAXEKWANE. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI.; lines 16496-16594 confidence: medium

“Open, earth, that I may enter, for I am about to die this day.” The earth opens, Untombi-yapansi enters, and Usilwane cannot see where she descended.

When the pursuer is near, Untombi-yapansi asks the earth to open, enters it, remains underground, and later emerges elsewhere.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UMKATSHANA. / UMKATSHANA. / IZINOANEKWANE. / USTCAMA-NGAMANZI-EGUDU.; lines 17513-17612 confidence: medium

The traveler moves through a dark hole, passes a pool, sleeps, reaches a river, and continues after following porcupine footprints.

The protagonist enters and travels through a dark hole, crosses water, and reaches a settlement of underground people.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UN AN AN A-BOS EEE. / UNANANA-BOSELE. / UNANANA-BOSELE. / I2ISGANEKWANE.; lines 18277-18325 confidence: low

“The elephant seized her and swallowed her too.”

After being swallowed, the woman enters the elephant’s stomach, which contains a large, populated interior landscape and her lost children.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / APPENDIX. / UMKATSHANA. / UMKATSHANA.; lines 17412-17458 confidence: medium

Umkatshana goes hunting with dogs; a rheebuck is driven into a hole, and the dogs and Umkatshana enter after it.

Umkatshana follows a hunted animal into a hole and reaches people who live beneath.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / APPENDIX.; lines 17381-17410 confidence: medium

Several Zulu tales allude to persons descending into water, staying there, and returning; water is not destructive to them.

The passage explicitly says persons descend into water, remain there, and return, and that water is not destructive to them.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / UNTOMBI-YAPANSI. / APPENDIX.; lines 17381-17410 confidence: high

The two following tales are said to recount men descending to the lower regions and returning to relate what they had seen, with an authorial contrast to Virgil or Dante.

The passage describes tales of men descending to lower regions and returning to relate what they had seen.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words USITUNGUSOBENHLE NAMAJUBATENTE. / ULUHLAZASE. / ULUHLAZASE. / ULUHLAZASE.; lines 5177-5265 confidence: medium

Uluthlazase's father summons the nation and orders the men to seek the Isikqukqumadevu; Uluthlazase goes too and shows them the pool.

The summoned men enter the water at the pool shown by Uluthlazase; the creature comes out enraged and is killed.
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ekoi

In the Shadow of the Bush CHAPTER IV / EGBO 39 / EGBO 41 / EGBO 45; lines 3118-3216 confidence: medium

The passage introduces a story of how the first Egbo image came: Nki gathers palm kernels; one rolls down a crab's hole to the ghost town, where a chief's son finds and eats it.

Nki follows a palm kernel down a crab's hole to the ghost town and interacts with chiefs there.
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In the Shadow of the Bush CHAPTER XIX / OBEREKKAI TO ETARA 205 / OBEREKKAI TO ETARA 207 / FOBEREKKAI TO ETARA 209; lines 11129-11235 confidence: medium

The woman knocks upon her belly; the bush becomes a town, her sores disappear, she becomes beautiful, washes Agbo in the river, identifies the road to the ghost town, and gives him chalk.

Agbo is directed along the road to the ghost town, must follow special instructions there, and faces lethal danger from its inhabitants.
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In the Shadow of the Bush EGBO 39 / EGBO 41 / EGBO 45 / EGBO 47; lines 3219-3315 confidence: medium

Nki learns of Ngbe's actions, mourns the loss, then follows a palm kernel through a crab hole to the ghost town, where he speaks to a chief about his palm kernel.

Nki throws a palm kernel into a crab hole, follows it through the hole to the ghost town, meets a chief, and receives the long drum Egyuk.
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In the Shadow of the Bush FOLK-LORE 351 / FOLK-LORE 353 / S.B. A A / FOLK-LORE 355; lines 18202-18316 confidence: medium

Obassi orders each child to dig a hole, praises two holes, tells Ndifemm his is not deep enough, and one brother warns Ndifemm that their father is trying to kill him and should consult the charm.

Ndifemm is ordered into a hole meant to kill him, but escapes through a tunnel to his mother's house before stones fill the pit.
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In the Shadow of the Bush FOLK-LORE 385 / S.B. C C / FOLK-LORE 387 / FOLK-LORE 389; lines 19976-20072 confidence: medium

Obassi Osaw’s sons are Oro and Agbo; after their father’s death, Oro takes all property, Agbo remains poor in the sky, and Agbo descends by a road to earth and a solitary bush house while seeking food.

Agbo, living in the sky, follows a road that brings him down to earth while seeking food through hunting.
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In the Shadow of the Bush OBAN TO NIAJI 91 / OBAN TO NIAJI 93 / CHAPTER IX / S.B. H; lines 5686-5827 confidence: medium

A hunter goes into the bush, pursues an antelope, and follows it down a great hole in the earth, where he finds himself in a ghost town.

The hunter follows an antelope down a great hole in the earth and finds himself in a ghost town.
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In the Shadow of the Bush OJJE OR WITCHCRAFT 201 / CHAPTER XIX / OBEREKKAI TO ETARA 205 / OBEREKKAI TO ETARA 207; lines 11024-11126 confidence: medium

Nsan, Thunder town, is named as common in Ekoi folklore; Obassi Osaw, Obassi Nsi, or any unjust father may send an unloved son there, usually to the underworld, on a mission planned for the youth’s destruction.

The framing says Nsan is usually underworld and is used for destructive missions against unloved sons; Obassi Osaw sends Agbo to Nsann, Thunder town, for an elephant tusk.
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nahua maya inca

The Myths of Mexico & Peru BIBLIOGRAPHY / INDEX AND GLOSSARY / NOTE ON THE PRONUNCIATION OF THE MEXICAN, MAYAN, AND PERUVIAN LANGUAGES / INDEX AND GLOSSARY; lines 12097-12292 confidence: high

The second book includes Hunhun-Apu and Vukub-Hunapu descending to the Underworld, Hunhun-Apu and Xquiq, the birth and exploits of Hun-Apu and Xbalanque, the hero-brothers in Xibalba, discomfiture of the Lords of Hell, and comments on a conception common to other mythologies and death's vanquishment.

The index says Hunhun-Apu and Vukub-Hunapu descend to the Underworld and later lists hero-brothers in Xibalba.
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The Myths of Mexico & Peru CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY; lines 2654-2749 confidence: high

Other accounts say Quetzalcoatl casts himself on a funeral pyre, his ashes become brilliant birds, his heart becomes the morning star, he is called Lord of the Dawn, remains invisible four days, wanders the underworld eight days, resurrects, and ascends his throne as a god.

Variant accounts describe Quetzalcoatl's funeral pyre, upward-moving ashes, heart becoming the morning star, four days of invisibility, eight days in the underworld, resurrection, and divine enthronement.
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The Myths of Mexico & Peru CHAPTER I: THE CIVILISATION OF MEXICO / CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY; lines 5367-5476 confidence: high

Zotzilaha Chimalman is a sinister bat-god, prince of Maya legions of darkness, dwelling in the House of Bats, a gruesome cavern on the way to darkness and death.

Zotzilaha Chimalman/Camazotz dwells in a cavern on the way to darkness and death and attempts to bar the journey of hero-gods across those realms.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 6955-7047 confidence: high

Hunhun-Apu and Vukub-Hunapu play ball near Xibalba; Hun-Came and Vukub-Came send four owl-shaped messengers with a challenge, and the brothers follow them down the hill to the Underworld.

Hunhun-Apu and Vukub-Hunapu accept a challenge from the rulers of Xibalba and follow owl messengers down a long hill to the Underworld, later crossing a river of blood and entering Xibalban spaces.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7049-7140 confidence: high

The divine children torment Xmucane, are expelled, become skilled blow-pipe hunters, are mistreated by Hunbatz and Hunchouen, transform them into apes, and Xmucane fails three times to withhold laughter at the men-monkeys' antics.

Hun-Apu and Xbalanque are repeatedly described as divine brothers or twins, receive an underworld challenge, travel to Xibalba, and survive its tests.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7049-7140 confidence: high

The twins go to Xibalba by the road of Hunhun-Apu and Vukub-Hunapu, pass the river of blood, send Xan to prick Xibalbans with a hair to identify wooden images and learn names, avoid the red-hot stone, pass through the House of Gloom, and defeat the underworld inhabitants at ball.

The twins enter Xibalba, cross the river of blood, avoid deceptive objects, pass through the House of Gloom, and escape the House of Lances.
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The Myths of Mexico & Peru CHAPTER II: MEXICAN MYTHOLOGY / CHAPTER III: MYTHS AND LEGENDS OF THE ANCIENT MEXICANS / CHAPTER IV: THE MAYA RACE AND MYTHOLOGY / CHAPTER V: MYTHS OF THE MAYA; lines 7142-7244 confidence: high

The brothers pass through the House of Cold, House of Tigers, House of Fire, and House of Bats; Camazotz decapitates Hun-Apu, and a tortoise becomes a replacement head so Hun-Apu rises unharmed.

The passage explicitly frames the narrative as heroes daring the dangers of Hades or Xibalba and emerging triumphant over death.
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native american southeast

Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21190-21286 confidence: high

Hagar's variant says messengers carry four staves, travel seven days to ghost country, find the woman dancing, strike her with successive staves until she comes to them, and place her in a box.

Cherokee messengers travel to ghost country; Turkey-head reports a land of souls; the passage's parallels include kin traveling to spirit domains to retrieve relatives' souls.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21190-21286 confidence: medium

A Shawano myth tells of a brother traveling west to bring back his dead sister from the land of shadows, aided by a beneficent grandfather spirit, capturing her at a dance in a hollow reed, being restored to material form, and returning through a sky trapdoor with sacred rituals.

The Shawano brother needs medicine and directions to enter the spirit world; in the British Columbia myth, a living person cannot enter until his mortal part is removed.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 23542-23634 confidence: high

The dakwa' story is said to be well known; dakwa' is used as the equivalent of whale, and Haywood is quoted on a Cherokee tradition that a whale swallowed a little boy and later spewed him onto land.

The passage explicitly identifies a pattern in which a great fish swallows a man who afterward comes out alive, and applies it to the dakwa' story and parallels.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 15146-15249 confidence: medium

The people seek help from a great medicine man, who uses a linn-bark rope and hooked stick to enter the cave, finds four young birds and animal bones, and throws the young into the water where an Uktena serpent finishes them.

A great medicine man aids the people by being lowered from a cliff, entering the Tla'nuwa cave, and removing the four young birds.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 15445-15466 confidence: medium

The Dakwa' rises beneath a canoe of warriors crossing the river, throws them upward, swallows one man, and dives to the bottom.

The swallowed man is taken to the river bottom inside the Dakwa', survives in a dark enclosed space, escapes, and returns to the settlement.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15580-15685 confidence: medium

The panther leads the hunter up a stream branch to a head spring; a door opens in a hill, and inside is a warm townhouse with green trees and many panthers preparing for a dance.

The hunter follows a speaking panther to a door in the side of a hill, enters a warm panther townhouse, participates in the dance, and returns to the ordinary winter woods.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16835-16929 confidence: medium

An unknown old woman enters, promises to make the sick man well, leads him to the water, and takes him onto a road and into a country under the water.

The sick man follows the old woman into the water, travels along an underwater road, sees a hidden settlement, and returns home with knowledge of it.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAPTER XI. / CHAPTER XII. / CHAPTER XIII.; lines 7117-7221 confidence: medium

John says he came down ahead to tell them the Son of God will visit those in darkness and the shadow of death as day-spring from on high.

John says he came down ahead to announce that the Son of God will next visit those in darkness and the shadow of death.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 7294-7422 confidence: medium

The heading describes a quarrel over Christ's expected arrival in hell; all saints rejoice, and Satan, prince and captain of death, speaks to the prince of hell.

The heading and dialogue concern Christ's expected arrival in hell; Satan intends to bring Jesus there, while the prince of hell fears his arrival and predicts the release of captives.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI.; lines 7425-7549 confidence: high

A sudden voice like thunder and rushing winds says to lift up the gates so that the King of Glory may come in.

The chapter heading states Christ's arrival at hell-gates and descent into hell; the narrative depicts the King of Glory entering and the mighty Lord appearing in hell's darkness.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI. / CHAPTER XVII.; lines 7552-7644 confidence: high

The speakers ask who Christ is, describing him as without corruption, bright in appearance, dead and alive, slain on the cross, dead in the grave, come down alive among the dead; they also say creatures trembled and stars moved at his death.

Christ is described as having lain dead in the grave, come down alive among the dead, and entered the abodes of the underworld powers.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / CHAPTER XVI. / CHAPTER XVII. / CHAPTER XVIII.; lines 7647-7752 confidence: high

Jesus has broken hell's prisons from top to bottom, dismissed captives, released the bound, and ended the captives' former groaning under torments.

Jesus is described as brought down to the infernal regions, where he breaks prisons, releases captives, and removes humanity from hell's subjection.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XVI. / CHAPTER XVII. / CHAPTER XVIII. / CHAPTER XIX.; lines 7755-7871 confidence: high

All the saints prostrate at Jesus' feet, call him Redeemer of the world, say he fulfilled what was foretold, and state that by the cross he redeemed the living, came down to deliver them from hell, and freed them from death; they ask that the sign of cross-victory be set in hell.

The saints say Jesus came down to them so that by the death of the cross he might deliver them from hell and by his power from death.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 783-938 confidence: medium

Plate titles include the Agony in Gethsemane, soldiers binding Christ, soldiers tying Christ's hands and spitting in His face, the Crucifixion, Joseph of Arimathea and Nicodemus taking Christ down from the Cross, Christ taking Adam out of Sheol and trampling the Devil, the Ascension, the Last Judgement, and Sheol as the abode of the Devil and his angels.

A plate title describes Christ taking Adam out of Sheol and trampling the Devil under His feet.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 12161-12315 confidence: medium

“Christ taking Adam out of Sheol and trampling the Devil under His feet.”

The plate caption presents Christ taking Adam out of Sheol while trampling the Devil.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N 2 195 / PLATE / O 2 211 / THEIR PERSONS; lines 12754-12884 confidence: high

Jonah is swallowed by the great fish; the Redeemer goes into the heart of the earth and rises the third day. Daniel is cast into a sealed lions’ pit and comes out unharmed; Christ is placed in a sealed grave and comes forth.

Jonah’s fish, Daniel’s sealed lions’ pit, and Christ’s descent into the earth and sealed grave are linked with rising or emergence.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N I93 / N 2 195 / PLATE / O 2 211; lines 12735-12752 confidence: medium

In like manner, the Redeemer went down, delivered the Church or Assembly of the Nations, and went up again with honour and praise.

The Redeemer goes down, delivers the Church, and goes up again with honour and praise.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9839-9945 confidence: medium

The Queen says that through wisdom she dived into the great sea, seized a pearl from the depths, went down like an iron anchor, received a lamp, and came up by ropes of the boat of understanding.

The Queen says she dived into the great sea, seized a pearl in the depths, received a lamp, and came up by the ropes of the boat of understanding.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 8030-8140 confidence: high

Moses smites the sea and drowns Pharaoh with the Egyptians in the Sea of Eritrea; the Saviour will overthrow Sheol’s walls and drown Satan and devils. The passage states that the sea is interpreted as Sheol, Pharaoh as Satan, and the Egyptians as devils.

The passage says the Saviour goes down to Sheol, tears down its walls, delivers those there, and is associated with resurrection.
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kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3423-3537 confidence: high

The four Kipalendes plot to kill Sudika-mbambi because a child has surpassed them; they dig a hole, cover it with mats, call him to sit there, cover him after he falls in, and stay with the woman.

After being dropped into and covered in a hole, Sudika-mbambi finds a road below and travels onward toward na Kalunga-ngombe’s place.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3539-3620 confidence: medium

Kabundungulu, the younger brother, goes behind the house to see the kilembe; finding it dry, he says his elder is dead and that he will follow where the elder went.

Kabundungulu enters an uncovered grave and finds the road on which his elder passed while searching for him after declaring him dead.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. 11. / NO. III. / NO. IV. / NO. V.; lines 10144-10239 confidence: medium

"The scene in which the hero is swallowed by the fish" is said to recall Kabindama and similar swallowings in universal folklore.

The passage mentions Sudika-Mbambi being swallowed by a fish and compares the episode with Litaolane, who is swallowed by Kammapa, kills the monster, and leads victims out.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NO. XLVII. / NO. XLVIII. / NO. XLIX. / NO. L.; lines 12164-12252 confidence: medium

The comparative note says the story illustrates life in the spirit world, should be compared with Nos. V and XL, and tackles death and future life; it contrasts popular attribution of death to Kalunga-ngombe, who wants subjects for an underground kingdom, with the view that deaths arise from vice, crime, and carelessness.

The editor says the story includes heroic fighting with Kalunga-ngombe, who is associated with death and an underground kingdom.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XLIX. / THE PAST AND THE FUTURE. / NGUNZA KILUNDU KIA NGUNZA. / NGUNZA KILUNDU KIA NGUNZA.; lines 8533-8602 confidence: high

The trapped figure asks not to be shot and identifies himself as Kalunga-ngombe. He says he does not kill wantonly, that people are brought to him, and gives Ngunza four days before going to fetch Maka in Kalunga.

Kalunga-ngombe tells Ngunza to fetch Maka in Kalunga; Ngunza goes to Kalunga and then to Milunga to reach Maka.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes XXXIX. / NIANGA DIA NGENGA AND HIS DOGS. / MBANZA KTTAMBA KIA XIBA. / KING KITAMBA KIA XIBA.; lines 7826-7953 confidence: high

The doctor enters the grave with his little child, instructs his wife to put water on the fireplace daily, and is covered over with the child under the fireplace.

The medicine-man enters a grave, travels along a road to Kalunga, encounters the dead queen, receives a token, and emerges again through the fireplace.
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zuni

Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1225-1329 confidence: medium

At sunset a plume enters a valley with a lake; old lake-side figures greet the maiden and tell her to enter; a ladder of flags rises from the lake, she descends under the waters, and light, voices, and music come from below.

The maiden steps down a ladder of flags under the lake, and the spirit realm is located beneath the waters.
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Zuni Folk Tales HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA / THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER; lines 4246-4343 confidence: high

The Deer tells the youth to step into the lake boldly; ladders of rushes will rise and carry them gently and swiftly beneath the waters into the Halls of the Dead and Sacred Dance.

The youth steps into the Lake of the Dead and is carried downward beneath the waters into luminous halls where gods and sacred dancers are assembled.
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Zuni Folk Tales JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA / THE TALE; lines 11522-11650 confidence: high

Áhaiyúta and Mátsailéma are introduced as the Twain Little-ones, seekers of contention; the note identifies the two as chief gods under the Sun.

The two named brothers, described in the note as chief gods under the Sun, hear distress from the Underworld and descend through the pool to investigate.
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Zuni Folk Tales JACK-RABBIT AND COTTONTAIL / THE RABBIT HUNTRESS AND HER ADVENTURES / THE UGLY WILD BOY WHO DROVE THE BEAR AWAY FROM SOUTHEASTERN MESA / THE TALE; lines 11522-11650 confidence: high

Beside a deep pool, the pair hear sounds through the waters; the younger brother says there is dire trouble among the Underworld people, and Áhaiyúta agrees to descend.

Strange sounds rise through a deep pool, and the pair use that pool and its waters as the route down to the Underworld village.
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Zuni Folk Tales THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME; lines 2555-2682 confidence: medium

The boy leaves early with bows and arrows, cries or pretends fear, reaches the hole of an old Gopher called his grandfather, and enters when the hole enlarges.

The boy enters the Gopher's hole and crawls through an underground tunnel to attack the Bison from below.
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Zuni Folk Tales THE YOUTH AND HIS EAGLE / THE POOR TURKEY GIRL / HOW THE SUMMER BIRDS CAME / THE SERPENT OF THE SEA; lines 3205-3277 confidence: low

The maiden “followed and descended with him into the Doorway of the Serpent of the Sea and dwelt with him ever after.”

The maiden follows the serpent-youth and descends into the Doorway of the Serpent of the Sea.
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ainu

Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 confidence: high

A handsome and brave young hunter pursues a large bear into the mountains until it disappears down a hole on a bleak summit; he follows it into an immense cavern.

The hunter follows a bear into a mountain hole and cavern, emerges into another world identified as Hades, and later returns through the same tunnel-like cavern.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1719-1809 confidence: high

A skilled young hunter pursues a large bear through dangerous mountain heights until it disappears into a hole on a bleak mountain summit.

The hunter follows a bear through a mountain hole and cavern into an underground world called Hades.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

An Aino man seeks to test stories of an under-world, enters a cavern at Sarubutsu, passes through darkness toward light, and emerges into Hades, which has trees, villages, rivers, sea, junks, and inhabitants including known dead persons.

A living Aino enters a cavern, reaches Hades, observes its landscape and inhabitants, and returns to the human world.
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Aino Folk-Tales AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA. / II.--MORAL TALES. / IV.--MISCELLANEOUS TALES.; lines 1811-1905 confidence: high

An Ainu man seeking proof of the under-world enters an immense cavern at Sarubutsu, passes through darkness toward light, and emerges into Hades with trees, villages, rivers, sea, junks, and inhabitants including Ainu, Japanese, and people he knew when alive.

A living man deliberately enters a cavern, reaches Hades, observes its landscape and inhabitants, and returns.
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Aino Folk-Tales AUDITORS. / LOCAL SECRETARIES. / HONORARY SECRETARIES. / INTRODUCTION.; lines 209-263 confidence: low

The passage discusses belief in wonder-tales involving talking beasts, stones that may once have been giants, and a hero being swallowed by a monster and getting out again.

The passage gives the example of a hero being swallowed by a monster and getting out again as a wonder-tale incident.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 6065-6247 confidence: high

Gesir Bogdo says he will go to earth to destroy evil creatures if the ninety-nine Tengeris give him all their tricks; they deliver one hundred thousand tricks and he swallows them.

Gesir Bogdo is prepared or sent from heaven to earth to destroy evil creatures, evil spirits, bad people, Shalmo Khan, and hostile beings.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8850-8978 confidence: high

A ninety-nine-pood rock is lifted, hurled beyond seven valleys, and found to have covered a deep hole.

A deep hole is uncovered, a supernatural chain is forged, several men fail to descend fully, and Altun descends beyond the full length of the chain.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8980-9121 confidence: high

Altun overturns the house, takes goods and cattle, sends everything and the four women up by the chain at the hole, and while following them the chain is cut and he falls to the bottom, sinking into the earth up to his chin.

Altun falls when the chain is cut, is in an underground kingdom, seeks return to the country above, and reaches the top through magical assistance and transformations.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9123-9269 confidence: medium

At the yurta of the man of the gray horse, Altun becomes a fly and listens; the sister says Altun saved her from the Mangathai, and Altun later makes the brother bite the dudki and become a skunk.

Altun refers to having been in the underground kingdom, and other speech mentions a hole associated with his death; in this passage he returns, overcomes hostile men, and reaches home.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY / NOTES / NOTES; lines 14145-14214 confidence: medium

“Esege Malan is the Creator. To destroy the harmful creatures which inhabited the earth, Gesir Bogdo, his grandson, leaves heaven and is born of woman.”

Gesir Bogdo, the Creator’s grandson, leaves heaven and is born of woman to carry out a world-purifying task.
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fjort

Notes on the Folklore of the Fjort (French Congo) HIS BROTHER, LINGUISTER FRANCISCO ... ,, 114 / V. CLIMBING A PALM-TREE FOR PALM-WINE 121 / NOTES ON THE EOLKLOEE OF THE FJOKT. / INTRODUCTION.; lines 428-531 confidence: high

The writer mentions Fjort and neighbouring stories of living men descending into hell, identifies “The Twin Brothers” as a leading example, and calls “How the Spider won and lost Nzambi's Daughter” Prometheus-like.

The writer says Fjorts and neighbouring tribes possess stories concerning the descent into hell of living men.
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Notes on the Folklore of the Fjort (French Congo) HIS BROTHER, LINGUISTER FRANCISCO ... ,, 114 / V. CLIMBING A PALM-TREE FOR PALM-WINE 121 / NOTES ON THE EOLKLOEE OF THE FJOKT. / INTRODUCTION.; lines 428-531 confidence: medium

The writer mentions Fjort and neighbouring stories of living men descending into hell, identifies “The Twin Brothers” as a leading example, and calls “How the Spider won and lost Nzambi's Daughter” Prometheus-like.

“The Twin Brothers” is named as Mr. Dennett's finest example of the living descent into hell story pattern.
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Notes on the Folklore of the Fjort (French Congo) HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61 / THE TWIN BROTHERS. 63; lines 3770-3845 confidence: medium

Luemba asks to see the closed mirrors; Nzambi's daughter shows all but one, which she says reflects the town whence no man returns. Luemba insists on seeing it and knows from the picture that Mavungu is there.

Luemba leaves Nzambi's town for the town whence no man returns after seeing it in a mirror and learning Mavungu is there.
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Notes on the Folklore of the Fjort (French Congo) INDEX. / INDEX. / I., 146 / INDEX.; lines 7720-7901 confidence: medium

"Hell, descent into"

The index explicitly lists 'Hell, descent into.'
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Notes on the Folklore of the Fjort (French Congo) THE SONG OF HUNGER. 163 / INDEX. / INDEX. / I., 146; lines 7625-7717 confidence: medium

“Descent into Hell, ii., and see Brothers, The Twin”

The index explicitly lists “Descent into Hell” and cross-references twin brothers.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 21987-22166 confidence: medium

The Perfect Logos of the Light makes himself like the Beast or Serpent and enters the impure Womb to loosen bonds laid on the perfect mind.

The Logos of God descends into the Womb of the Virgin, takes on likeness to the serpent, and loosens bonds on the perfect mind.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 185 / THE MYTH OF MAN IN THE MYSTERIES 187 / THE MYTH OF MAN IN THE MYSTERIES 189 / THE MYTH OF MAN IN THE MYSTERIES 191; lines 11077-11197 confidence: high

"Wherefore, send me, Father! Seals in my hands, I will descend; Through Aeons universal will I make a Path; Through Mysteries all I'll open up a Way!"

The speaker asks to be sent, descends with seals, and promises to make a path through aeons and mysteries.
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Thrice-Greatest Hermes, Vol. I: Prolegomena VOL. L 11 / THE MYTH OF MAN IN THE MYSTERIES 163 / THE MYTH OF MAN IN THE MYSTERIES 165 / THE MYTH OF MAN IN THE MYSTERIES 167; lines 9597-9803 confidence: low

Thracians around Haimos and Phrygians call this Man Korybas; his descent begins from the Head Above and expressive Brain and passes through all sources beneath, though the manner is not understood.

Korybas or the Man is described as taking the source of descent from the Head Above and passing through all sources beneath.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) OF MEN / PCEMANDRES, THE SHEPHERD OF MEN 5 / POEMANDRES, THE SHEPHERD OF MEN 7 / PCEMANJDRES, THE SHEPHERD OF MEN 9; lines 815-898 confidence: medium

Man intends to break through the boundary of the spheres and subdue the might pressing upon the Fire.

Man intends to cross the boundary of the spheres and bends downward through Harmony to reach Nature.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 29 / PCEMANDRES, THE SHEPHERD OF MEN 31 / PCEMANDRES, THE SHEPHERD OF MEN 33 / PCEMANDRES, THE SHEPHEED OF MEN 35; lines 1886-1964 confidence: medium

Man the Beloved descends clothed with powers from his Brother's creative energy; after learning the Spheres' conformations and limitations, he seeks to break through the Great Boundary and must descend further into matter.

Man the Beloved descends, breaks through the Spheres downward, and must descend further into matter before breaking upward.
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navajo

Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6958-7036 confidence: medium

The log reaches Tó`hodotliz, stops, sinks, and is pulled down by sacred people under the water, who take the Navaho to their underwater home.

The Navaho is taken to a home under the water, and Tó`nenili and then Hastsézini descend to seek or recover him.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 7652-7731 confidence: medium

The wife obtains a turquoise wand and uses it on a turquoise-adorned stone stopple, touching east, south, west, north, and upward, which opens a hole leading to four stone steps.

Nati'nesthani follows his wife through a stone-covered opening and down four steps into a hidden square chamber with four doors leading to extraordinary animal lands.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 8292-8371 confidence: medium

The Navaho finds smoke rising from a smoke-hole, sees a smoke-yellow ladder into a subterranean chamber, and encounters Nastsé Estsán, the Spider Woman, who invites him down into her house.

The Navaho looks through a smoke-hole, sees a ladder into a subterranean chamber, and descends when Spider Woman invites him in.
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Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 4531-4622 confidence: high

Tsóhanoai asks the brothers to point out their home below. Ni'ltsi prompts the younger brother, who names Male Water, Female Water, several mountains, and the area near their home. Tsóhanoai confirms this and sends the brothers down on a streak of lightning to Tsótsil.

The two brothers act as a pair and are sent from the sky-hole to Tsótsil on a streak of lightning.
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Navaho Legends WASHINGTON MATTHEWS. / LEGENDS. / THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE.; lines 2693-2785 confidence: medium

White Body and Blue Body carry white-shell and blue-shell bowls, spin them on the water, and open a hollow entry to a large four-room house of differently colored directional waters.

Delegates descend through opened water into an under-water house and find stolen girls held by a water monster.
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arthurian

The High History of the Holy Graal BRANCH XXIII. / TITLE I. / BRANCH XXIV. / TITLE I.; lines 12576-12694 confidence: low

The knight warns that the castle is dangerous and has underground, at a cavern's issue, a lion and griffon that have devoured more than half a hundred knights.

The castle is said to have an underground cavern area containing a lion and griffon that have devoured more than half a hundred knights.
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The High History of the Holy Graal BRANCH XXIII. / TITLE I. / BRANCH XXIV. / TITLE I.; lines 12798-12872 confidence: medium

The messenger reports the lord’s planned ambush at the gate and relays the lady’s information about a cavern under the castle leading to the forest, containing a lion and two serpent-griffons, with an orchard and broad river near the exit.

The lady directs Lancelot away from the guarded castle gate and through an underground cavern beneath the castle to reach the forest.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1611-1731 confidence: medium

Gawain sees a foul black castle with misshapen halls, black roaring water descending from a mountain, and a gateway likened to hell. He hears lamentations asking for the Good Knight. The damsel identifies it as the castle of the Black Hermit and warns Gawain not to meddle or he may die.

The castle has a hell-like entrance, lamenting prisoners, black riders, and a prophecy that only the Good Knight can come, amend the mischief, defeat evil folk, and free the prisoners.
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The High History of the Holy Graal XXVI. / BRANCH VII. / TITLE I. / VIII.; lines 5114-5246 confidence: medium

At the forest edge Lancelot sees a tall cross at the entrance of a thorn-enclosed burying ground; the graveyard is full of tombs and sepulchres, and nearby is a chapel with candles burning.

Lancelot passes at night through a thorn-enclosed burial ground, encounters a hostile grave-digging dwarf, and faces accusations and combat around the chapel.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAUSA SUPERSTITIONS / THE FRIENDLY LION / THE FRIENDLY LION 201 / THE BOY, THE GIRL, AND DODO 203; lines 9603-9683 confidence: medium

Dodo seizes the Boy and Girl during the crossing; they are dragged underwater, the Boy struggles with the Dodos for about twenty days, their parents search, and on the twenty-first day the Boy conquers the Dodos and emerges with the Girl.

The Boy and Girl are dragged underwater by Dodo; the Boy struggles with the Dodos for about twenty days, conquers them, and emerges with the Girl on the twenty-first day.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk TEE WONDERFUL HORSE / FIG. 94. / FIG. 95- / THE BOY WHO CHEATED DEATH 441; lines 19433-19516 confidence: medium

“there was a certain town where Death lived, with her Children, and whosoever went there never returned”; the King’s Son challenges the Rich Man’s Son to go to Death’s house, eat her food, and bring back the remains.

The Rich Man’s Son is challenged to go to a town where Death lives and from which no one returns, eat Death’s food, and bring back the remains.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE HALF-MAN 123 / DODO 125 / FIG. 32. / FIG. 33.; lines 6554-6609 confidence: medium

A youth volunteers to rescue the maiden if he may marry her; the parents agree, and he makes himself look like a leper, enters the water, and asks Dodo if he wants to be shaved.

A youth disguises himself, enters the water, kills Dodo, and rescues the maiden under a marriage condition.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE KING'S SON'S WIFE 305 / DODO'S SON 307 / THE GIRL WHO MARRIED DODO'S SON. / DODO'S SON 309; lines 13982-14059 confidence: medium

The girl buys a small gourd, plants it at the mosque washing place, asks it to guide her to the sister, and it grows from the city to the river and the sister's house, where it climbs, blossoms, and fruits.

The girl follows the gourd to the riverbank, throws herself into the water, and reaches the sister's house where Dodo's Son lives.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK / KAALA AND KAAIALII / A LEGEND OF LANAI; lines 4196-4298 confidence: medium

At the shore, Kaala asks if the shark is to be her mother; Opunui says her temporary home is in the sea, the shark will be her mate and not harm her, she goes down where the sea god lives, and the chief of Olowalu will later bring her to earth.

Opunui says Kaala's home for a time is in the sea and that she goes down where the sea god lives.
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Hawaiian Folk Tales: A Collection of Native Legends AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK / KAALA AND KAAIALII / A LEGEND OF LANAI; lines 4404-4503 confidence: low

The priest says Kaala's resting place is unseen except by her sire, that Opunui has dens in the sea and sleeps with fish gods, and that Kaaialii will find his love in a cave on the rock-bound southern shore.

The priest directs Kaaialii to seek Kaala in a cave on the rock-bound southern shore, and Kaaialii later sees a form rising from the spray of a blowing cave.
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Hawaiian Folk Tales: A Collection of Native Legends AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK / KAALA AND KAAIALII / A LEGEND OF LANAI; lines 4505-4605 confidence: high

He cries, "Where art thou, O Kaala? I come, I come!" and springs into the white foaming surge.

Kaaialii leaves the shore, dives through dangerous waters, passes through the ocean cave's gorge, and seeks Kaala within the sunless interior.
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Hawaiian Folk Tales: A Collection of Native Legends II.--THE ORIGIN OF FIRE / PELE AND THE DELUGE / PELE AND KAHAWALI / HIKU AND KAWELU; lines 961-1053 confidence: medium

After Hiku's flight, Kawelu grieves, refuses food, dies, and her spirit departs to the netherworld ruled by Milu; Hiku resolves to descend and try to bring her spirit back.

After Kawelu's spirit departs to Milu's netherworld, Hiku resolves to descend there and, if possible, bring her spirit back.
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tibetan buddhist

The Buddhism of Tibet, or Lamaism PIE TOT TPRLLS. 93 / THE COLD HELLS, 95 / THE MANES OR PRETA, 97 / TANTALIZED SPIRITS.; lines 4914-5000 confidence: medium

The passage introduces a famous Buddha story, the Avalambana Sutra, in which Maudgalyayana descends into the Preta-world to relieve his mother and which illustrates rites for extricating starveling ghosts.

The passage introduces Maudgalyayana’s descent into the Preta purgatory and recounts his supernatural sight of his mother there, followed by efforts to relieve her condition.
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The Buddhism of Tibet, or Lamaism THE COLD HELLS, 95 / THE MANES OR PRETA, 97 / TANTALIZED SPIRITS. / HARITI, THE CANNIBAL SHE-DEVIL, 99; lines 5003-5074 confidence: medium

The author says flying visits of mortals to Hades, with parallels in Odysseus and Dante, are found in Lamaism as De-lok, or ghostly returning, and are used to stir people to good behavior.

The passage states that flying visits of mortals to Hades are found in Lamaism as De-lok, or ghostly returning.
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The Tibetan Book of the Dead THE AFTER-DEATH JUDGEMENT 39 / INTERPRETATION OF REBIRTH DOCTRINE 41 / ESOTERICISM OF REBIRTH DOCTRINE 43 / ESOTERICISM OF REBIRTH DOCTRINE 45; lines 2890-2985 confidence: high

Herodotus is said to give a symbolic account of King Rhampsinitus' descent into Hades and return to the human world, in whose honour Egyptian priests probably instituted a rebirth festival.

Rhampsinitus descends into Hades and returns; Nachiketas goes to Yama-Loka and returns; Kunjarakarna is commanded to visit Yama's kingdom, and Purnavijaya is recalled to human life.
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The Tibetan Book of the Dead THE GREAT / MANDALA OF THE PEACEFUL DEITIE / XI, TI8 / THE TIBETAN WHEEL OF THE LAW; lines 8119-8242 confidence: medium

Old Tibetan folk-tale: a devotee’s mother learns mantra-recitation, is reborn in Hell due to bad karma, and is rescued when her son goes there and she recites the mantra, liberating herself and all hearers.

In the old Tibetan folk-tale, the son, proficient in yoga, goes to the Hell-world to rescue his mother.
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tongan

Tongan Myths and Tales A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114 / HOW TWO KINDS OF YAMS WERE BROUGHT FROM SAMOA118; lines 9918-9996 confidence: medium

The tale opens with two attendants of the Tui Tonga at Lapaha burning his house; as punishment, he orders them to go to Pulotu, described as the world of the departed, and bring breadfruit-tree wood for a new house.

The Tui Tonga punishes the attendants by requiring them to journey to Pulotu, explicitly called the world of the departed, to bring back house material.
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Tongan Myths and Tales DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION; lines 9313-9422 confidence: high

Hikuleo says two great clams are in the Underworld; Tutula, Vakafuhu, and one of Hikuleo’s divers dive and stay underwater for a month.

Hikuleo says two great clams are in the Underworld; Tutula, Vakafuhu, and a Pulotu diver remain underwater for a month to retrieve them.
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Tongan Myths and Tales THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114; lines 9782-9886 confidence: medium

The god suggests going down to Pulotu to ask permission; they arrive in darkness and see some people crying and others singing.

The god tells Taufaiteau to go down to Pulotu; there he arrives in darkness, sees crying and singing people, is sent to bathe, and receives instructions to return to earth and proceed with his quest.
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Tongan Myths and Tales THE EXPLANATION / STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108; lines 8367-8508 confidence: high

Two parents have nine children; deaths occur one by one through the sixth child. The seventh says he will investigate, leave his body in the cave Makatuuua, and return to it if not buried.

Tui Haatala leaves his body, goes down to Pulotu, and questions Hikuleo about the deaths of his family members.
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vietnamese

Stories and Legends of Annam OF ANNAM / THE TREASURE OF THE CHAM CHIEFTAIN / THE DEATH OF MY LORD TIGER / IN THE DRAGON KINGDOM; lines 1540-1755 confidence: high

Banh-Mong, Thi-Nam’s betrothed, dives with other swimmers to the genie’s realm, an underwater country with mountains, forest, and fish-inhabited villages.

Banh-Mong, Thi-Nam’s betrothed, dives to the realm of the genie after her and demands his love.
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Stories and Legends of Annam OF ANNAM / THE TREASURE OF THE CHAM CHIEFTAIN / THE DEATH OF MY LORD TIGER / IN THE DRAGON KINGDOM; lines 1757-1887 confidence: medium

Vua-long-Vuong is accompanied by "four dragons with human heads" who surround Thay-Loi and draw him underwater.

Thay-Loi is drawn under water by dragon attendants and moves through the underwater realm as if walking on earth.
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Stories and Legends of Annam THE CROW AND THE PEACOCK / THE DAUGHTER OF KING MINH-TONG / F 65 / THE GENIE OF THE TAN-VIEN; lines 2806-2860 confidence: high

"The Dragon of the Song-Koi could confer kingship and immortality"; seekers must plunge to the bottom of the Red River.

Those seeking the dragon's gifts must plunge to the bottom of the Red River; the youth does so to obtain kingly power.
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Stories and Legends of Annam THE SENSITIVE PLANT / THE PEARL1 / XXVII / THE ORCHID; lines 7203-7432 confidence: medium

Hoa-Lan remembers the all-powerful genie of Mount Tan-Vien and sets out alone and trembling on a dark stormy night with lightning and torrents of rain.

Hoa-Lan goes alone in a storm to Mount Tan-Vien, passes a guarded entrance into a cavern, and petitions the genie.
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celtic welsh

The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5346-5386 confidence: medium

Arthur asks if any marvel remains, and a man answers that it is "the blood of the witch Orddu" from "the confines of Hell."

Arthur's party goes to a witch's cave at a place described as on the confines of Hell; multiple warriors are defeated before Arthur kills the witch at the cave door.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 confidence: high

A fair lady on a mound says Peredur is going to encounter the Addanc, which kills by craft from behind a stone pillar with a poisonous dart; after Peredur pledges to love her above all women, she gives him a stone that lets him see the Addanc while unseen, says to seek her toward India, and vanishes.

Peredur is directed to the Addanc's cave, enters with a magical seeing stone and lance, kills the cave-dwelling monster, and cuts off its head.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 confidence: medium

The youth explains that one road leads to his palace, one to a nearby town, and the narrower road to the Addanc's cave; Peredur chooses the narrow road.

Peredur chooses the narrow road to the cave, enters with a stone and lance, sees the Addanc, and kills it.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa FOLK LORE / MYTHS / FOLK TALES / IK. R.; lines 17636-17741 confidence: high

"THE TALE OF THE MAIDEN WHO WAS SACRIFICED BY HER KIN, AND WHOM HER LOVER BROUGHT BACK FROM BELOW"

The young warrior who loves Wanjiru follows her route by sinking into the ground, travels along a road under the earth, finds her, and carries her back.
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With a Prehistoric People: The Akikuyu of British East Africa SNAKE WORSHIP / CONCEPTION OF THE SOUL / SPIRITS 241 / THE ABODE OF THE DEAD 243; lines 15782-15852 confidence: high

A friend of the speaker’s brother guards ripening maize at night with spear and sword, spears a damaging porcupine, and follows it through high grass into a large, very long burrow.

The man follows a porcupine through a burrow into the underworld, is detained, escapes through another passage, and returns to tell people what happened.
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With a Prehistoric People: The Akikuyu of British East Africa THE GIANT OF THE GREAT WATER / THE GIANT OF THE GREAT WATER 311 / THE SNAKE FROM THE GREAT WATER / SNAKE FROM THE GREAT WATER 313; lines 18567-18638 confidence: medium

Asked what reward he wants for slaying the beast, Wadua says he seeks a wife and asks for Washuma.

After asking for Washuma, Wadua is told to fetch the nyoya and goes under the big water, remains there overnight, and returns alive.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2006-2115 confidence: high

Maui tells the birds not to laugh when he enters the old chieftainess, but to wait until he is inside and coming out of her mouth; he says early laughter will wake her and cause his death, while proper restraint will let him live and make her die.

Maui enters Hine-nui-te-po after saying that, if he passes through safely, he will live and she will die; the narrator states that successful passage would have destroyed death and ended human dying.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1235-1356 confidence: medium

Maui explains the purpose of his journey; his brothers approve his departure with his magical knowledge and skill; he returns from the wood looking like a real pigeon.

Maui departs, uncovers a hidden cave entrance, descends through it, and reaches the place where he finds his parents.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 9 / THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15; lines 1235-1356 confidence: medium

Taranga questions Maui about where he came from, accepts the wind as bringing him, names him Mauitikitiki-o-Taranga, welcomes him, says winds and waves fashioned him, and foretells his future act at Hine-nui-te-po's threshold ending death's power over humans.

Taranga foretells that Maui will climb the threshold of Hine-nui-te-po's house and that death will thereafter have no power over humankind.
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maya quiche

The Popol Vuh KICH AND MEXICAN MYTHOLOGY / THE VUKUB-CAKIX MYTH / BOOK II. COMMENTED UPON / THE HARRYING OF XIBALBA; lines 986-1071 confidence: high

The passage identifies Hun-Ahpu and Xbalanque in Xibalba as either heroes in a new land or divine beings visiting Hades to conquer death, and says Xibalba had become confounded with the Place of the Dead.

The passage explicitly frames Xibalba as a Place of the Dead and says the gods descend there and emerge triumphant.
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The Popol Vuh THE POPOL VUH / THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK; lines 437-521 confidence: high

The brothers follow their fathers' route, pass the river of blood and Papuhya, send Xan to prick the Xibalbans, learn identities and names, avoid mannikins and a red-hot stone, and pass the House of Gloom.

The brothers travel to Xibalba, pass named rivers and multiple named houses of ordeal, and survive staged dangers.
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The Popol Vuh The Second Book, Hero Twins in Xibalba confidence: high

The twins cross the river of blood and river Papuhya, expose wooden decoys, avoid the red-hot stone, pass the House of Gloom, and beat the Xibalbans at ball.

The twins descend to Xibalba and pass a series of named houses, rivers, decoys, heat, cold, animal, and weapon dangers.
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native american california

Creation Myths of Primitive America HAKA KAINA / PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES; lines 16308-16454 confidence: medium

He pushes up the central post, enters the ground, reaches a spring, moves in multiple directions and circles to mislead his sister, then emerges west onto a trail.

Both Titindi Maupa and Titildi Marimi pass beneath the central post into the ground and travel through an underground route involving a spring.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10414-10566 confidence: medium

Norwanchakus finds Keriha gone and the snow gone; he searches for tracks and trails across mountains, rivers, and directions for years and asks everyone in the world without finding Keriha.

Norwanchakus searches for Keriha across the world for years and follows tracks into underground passages before losing the trail.
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Yana Texts Yana Texts / INTRODUCTORY REMARKS.; lines 1330-1430 confidence: medium

Fish Hawk proposes fishing with a seine net. The Ya'ewi place a water grizzly deep in the river and tell it to catch Bluejay while ten people fish with nets.

Bluejay is dragged underwater by a water grizzly, has an underwater encounter, and returns home alive.
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akan

West African Folk-Tales I. ANANSI, OR SPIDER, TALES / II. HOW WISDOM BECAME THE PROPERTY OF THE HUMAN RACE / III. ANANSI AND NOTHING / IV. THUNDER AND ANANSI; lines 616-719 confidence: medium

Anansi jumps into the water, stands on the sea-bottom before a cottage, meets Thunder as an old man, tells his trouble, and receives a cooking-pot that will supply food for him and his family.

Anansi jumps into the water and unexpectedly stands on the sea-bottom before Thunder’s cottage.
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West African Folk-Tales XII. ADZANUMEE AND HER MOTHER / XIII. THE GRINDING-STONE THAT GROUND FLOUR BY ITSELF / XV. WHY THE SEA-TURTLE WHEN CAUGHT BEATS ITS BREAST WITH ITS FORE-LEGS / XVI. HOW BEASTS AND SERPENTS FIRST CAME INTO THE WORLD; lines 1419-1522 confidence: medium

A nearly three-year famine leads Kweku Tsin to search for food; three palm-kernels fall into a hole, and he decides to go down after them.

Kweku goes down a hole into an unknown town and returns with a drum that produces food during famine.
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australian aboriginal

The Native Tribes of Central Australia XI TRADITIONS AS TO ALCHERINGA ANCESTORS 431 / XI TRADITIONS AS TO ALCHERIN'GA AN'CESTORS 433 / XI TRADITIONS AS TO ALCHERIXGA ANXESTORS 435 / F F 2; lines 18623-18662 confidence: medium

After depositing the Churinga, one man mounts another's back and goes into the ground; only far away western people know where they came out again.

One male traveller goes into the ground with re-emergence known elsewhere, and the Unjiamba women enter the ground and come out again at Arapera.
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The Northern Tribes of Central Australia ILLINJA THE OPOSSUM MAN, AND MURUNDA THE / ILTJERKNA AND ILLINJA AND THE EATING OF / BY A THAKOMARA MAN / KARINJI THE JABIRU; lines 21794-21894 confidence: low

The returning boomerang sticks in the ground where Bobbi-bobbi is hidden. The boys cannot pull it out, sink down, are caught and dragged under by the snake; a water-hole called Mumbi-mumbi arises, and Bobbi-bobbi takes them down the Macarthur River to Waliangu Island, where they remain.

The boys sink into the ground while pulling the stuck boomerang and are dragged underground by Bobbi-bobbi.
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basque

Basque Legends V.--WITCHCRAFT AND SORCERY. / THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING.; lines 3459-3594 confidence: high

The king supplies rope, bucket, and bell; the two elder brothers descend partway into the well and retreat in fear; Malbrouk descends and finds a beautiful underground house with a young lady holding a sleeping serpent in her lap.

Malbrouk descends into a well after others fail, reaches a house underground, and rescues two of the king's daughters.
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Basque Legends VARIATION OF THE ABOVE. / THE STEP-MOTHER AND THE STEP-DAUGHTER. / THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD). / THE WHITE BLACKBIRD.; lines 7468-7516 confidence: medium

The brothers see him coming, decide to throw him into a cistern, take the blackbird, throw him and the lady into the water, and leave the horse outside.

The youngest brother and young lady are thrown into cistern water and are saved by the fox, after which they return to the king.
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biblical

The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4190-4347 confidence: medium

The speaker cries day and night; his life draws near the grave; he is counted with those going down into the pit, like slain in the grave, laid in the lowest pit, darkness, and deeps; wrath, waves, isolation, and being shut up afflict him; he stretches his hands to the LORD.

The speaker describes being near the grave, counted among those going down to the pit, laid in the lowest pit, in darkness and deeps, and in the land of forgetfulness.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 335-461 confidence: low

"Hell hath enlarged herself, and opened her mouth without measure"; glory, multitude, pomp, and rejoicers descend into it.

Hell is personified as opening her mouth without measure, and the glory, multitude, pomp, and rejoicing person descend into it.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 confidence: medium

Lieh Yü K'ou falls prostrate with sweat pouring down; Po Hun Wu Jên says the perfect man soars to the blue sky, dives to the yellow springs, or flies to compass extremes without change of countenance, while Lieh is terrified and internally defective.

The perfect man is said to soar to the sky and dive to the yellow springs without change of countenance; Confucius later says perfect sages' souls pierce mountains and descend into the abyss.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 9030-9184 confidence: medium

Wu Jên says the perfect man soars to the blue sky, dives to the yellow springs, or flies to extreme points without change of countenance; he says Lieh Tzŭ is terrified and internally defective.

Wu Jên describes the perfect man as able to soar to the blue sky and dive to the yellow springs without change of countenance.
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filipino

Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 1992-2141 confidence: medium

A man reaches the highest peak, his dog yelps, a deer appears, the man spears it, and the deer runs into a hole with the man and dog pursuing.

The hunter enters a hole after a wounded deer, becomes lost in dark cave rooms, encounters a talking bead-bearing tree, and emerges with a valuable twig.
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Philippine Folk Tales TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES; lines 4559-4691 confidence: low

The King presents the earring; the Princess asks for water from heaven and the lower world, and the King sends Benito on this hardest errand.

The Princess requests water from heaven and from the lower world, and Sparrow-hawk agrees to get it.
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inca

Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / AN ACCOUNT / THE ANTIQUITIES OF PEEU. / ANTIQUITIES OF PERU. 69; lines 3556-3641 confidence: high

Christ dies on the cross at Jerusalem, is buried, enters the infernal regions to free the holy fathers' souls, rises on the third day, remains bodily for forty days, ascends to heaven, and sends the Holy Spirit to apostles and disciples.

Christ is said to enter the infernal regions to free the souls of the holy fathers.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU, / AN ACCOUNT / THE ANTIQUITIES OF PERU. / ANTIQUITIES OP PERU. 69; lines 3161-3236 confidence: high

The speaker professes belief in God as creator of heaven and earth, Adam as progenitor of all mankind, Christ's incarnation, death on the cross, descent to the infernal regions, resurrection, forty days bodily presence, ascension, sending of the Holy Spirit, and God as supreme Lord and Judge.

Christ is said to enter the infernal regions to free the souls of the holy fathers.
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jewish christian

Genesis Footnotes / Chapter 38 / Footnotes / Chapter 39; lines 2579-2630 confidence: low

Joseph is brought down to Egypt; Potiphar, an Egyptian officer of Pharaoh and captain of the guard, buys him from the Ishmaelites who brought him there.

Joseph is brought down to Egypt and later put into prison, yet Yahweh remains with him and his responsibility increases in prison.
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Numbers Numbers 16:1-50 confidence: low

The earth opened its mouth and swallowed them up... He stood between the dead and the living; and the plague was stayed.

The rebels are described as going down alive into Sheol.
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african bantu

The Life of a South African Tribe, Vol. II (The Psychic Life) A. CONCEPTIONS REGARDING NATURE. / B. THE CONCEPTION OF HEAVEN / A. MEDICAL ART / B. POSSESSIONS; lines 17729-17815 confidence: medium

Schools of magicians rival one another and steal drugs. Sindondondo disappears for two or three years, is considered dead, then returns claiming to have lived at the bottom of the sea, where underwater chiefs gave him the nd^und^u drug roots.

Sindondondo is said to disappear for years, be considered dead, reappear claiming to have lived at the bottom of the sea, and return with a powerful drug given by chiefs under water.
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confucian

The Yi King (I Ching) (Sacred Books of the East, Vol. 16) SECT. II, THE HANG HEXAGRAM. 125 / SECT. IJ. THE THUN HEXAGRAM. 127 / SECT. II. THE 3IN HEXAGRAM. I31 / SECT. 11. TUE MING I HEXAGRAM. 135; lines 7308-7391 confidence: medium

Fourth line: the subject enters the left side of the belly of the dark land and is able to carry out the Ming I mind by quitting the gate and courtyard of the lord of darkness.

The fourth line describes entry into the belly of the dark land and quitting the gate and courtyard of the lord of darkness.
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fijian

Tales from Old Fiji THE BEGINNING OF DEATH 157 / THE BEGINNING OF DEATH 159 / APPENDIX / APPENDIX 163; lines 8026-8110 confidence: high

Thimba-thimba is the place where departed spirits go down into Bulu; each island has one, and some Fijian heroes are believed to have gone down bodily.

Some Fijian heroes are said to have gone down to Bulu in the body.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs FOLKLORE / CH. XVII FOLKLORE 461 / XVII FOLKLORE 463 / XVII FOLKLORE 465; lines 22972-23012 confidence: medium

The rat and dogs enter a large hole; Mpobe follows the bells and reaches people, a large garden, and many houses, where people direct him after the dogs.

Mpobe follows animals through a large hole, reaches a country associated with Death, and speaks with Death before being told to return home.
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indigenous australian

Australian Legendary Tales: folk-lore of the Noongahburrahs as told to the Piccaninnies The Origin of the Narran Lake confidence: low

Byamee pursues water beings through connected water holes, kills them, restores his wives, and declares that the water-filled hollows will become Narran Lake.

The women pass through an underground watercourse and Byamee follows across the hidden boundary.
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khoekhoe

Reynard the Fox in South Africa; or, Hottentot Fables and Tales VARIOUS FABLES, / THE ELEPHANT. / TEE NAMA WOMAN AND THE ELEPHANTS. 63 / AND OTHER LEGENDS.; lines 3174-3333 confidence: medium

Heitsi Eibip/Heigeip is pushed down into the hole twice; each time he asks the hole to support him and then comes out again.

In the alternate version, Heitsi Eibip is pushed into the hole twice, asks it to support him, and emerges again.
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korean

Korean Tales SIM CHUNG. / SIM CHUNG . / SIM CHUNG. / SIM CHUNG.; lines 4891-4955 confidence: medium

Sim Chung's boat reaches the place of the evil spirit; she wears bridal garments, the merchant's food offering fails, she prays and leaps into the sea, and the waters calm so the boats pass safely.

After leaping into the sea, Sim Chung regains consciousness in a fish-drawn boat, wonders whether this is death, and is guided by the Sea King's servants toward an underwater palace.
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malay

Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF MALACCA 325 / SA VA GE MA LA YS OF AIA LA CCA 329 / CHAP. VI SAVAGE MALA YS OF MALACCA 331 / CHAP. VI SAVAGE MALAYS OF SELANGOR 333; lines 18002-18076 confidence: medium

The Lord of the Underworld made the earth, which is supported by an iron staff and iron cross-bars; below is the Land of Nyayek, inhabited by Setan whose children are pulled from the stomach-pit; Mertang visited and reported on them.

Mertang visits the Land of Nyayek beneath the earth-supports and brings back an account of its inhabitants.
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mongol

Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1610-1725 confidence: high

Massang and his companions follow the witch-woman's blood to a rock cleft and see her bloody body far below on gold, jewels, adamant armour, and other treasures.

Massang is let down by rope into the rock cleft below, where the Schimnu corpse and treasure are located.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 770-930 confidence: medium

"I fasten a rope to the sacred tree, I twist it in eight folds, that by it I, a magician, may descend to the magical house."

The Ixcocauhqui hymn describes a magician fastening an eightfold rope to a sacred tree in order to descend to a magical house.
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native american great lakes

Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 8759-8884 confidence: medium

At a high bluff on Lake Winnebago near Oshkosh, the youth sprays medicine from his mouth, the rock opens, and he enters the underground powers' storehouse, where he chooses powerful medicines explained and given with songs and formulae.

After the youth sprays medicine on a bluff or rock, it opens and he enters the storehouse of underground powers to receive medicines, songs, and formulae.
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samoan

Samoa, A Hundred Years Ago And Long Before NOVEMBER. / DECEMBER. / CHAPTER XIX. / THE ORIGIN OF FIRE, AND OTHER STORIES.; lines 5300-5403 confidence: medium

Samoans once ate raw food; Ti'iti'i son of Talanga is credited with cooked food; Talanga is favored by Mafuie, the earthquake god living below where fire burns, and enters through a rock that divides at his spoken formula.

Talanga enters below through a rock that opens to a spoken formula, and Ti'iti'i gains entry by imitating his father's voice.
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sufi

The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12581-12672 confidence: medium

A sincere childhood friend visits Joseph; Joseph describes his brothers' wrong as a chain on a lion, accepts God's decree, and compares the well and prison to the moon's waning and change.

Joseph's casting into the well and prison is recalled and interpreted through the moon's waning and a lion bound by chains but not disgraced.
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taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL; lines 12187-12315 confidence: medium

Wu Jen says the perfect man soars to the blue sky, dives to the yellow springs, or flies to compass extremes without change of countenance, while Lieh Tzu is terrified and dazed.

Wu Jen says the perfect man can soar to the sky, dive to the yellow springs, or go to compass extremes without change of countenance.
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temne

Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales WHILE THE BIRDS DID NOT COME / MR. SPIDER SECURES A POWERFUL WITCH MEDICINE. / MR. SPIDER GETS INTO TROUBLE AGAIN. / A GHOST STORY.; lines 5702-5822 confidence: medium

Some women say they will go wherever their sweethearts go and die if they die; at a large valley the men tell them to return, but one woman refuses and continues with her sweetheart while a dog is with her.

The woman refuses to turn back, follows the dead sweetheart to the place where he lives, and enters a frightening setting associated with dead persons.
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xhosa

Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF SIMBUKUMBUKWANA, 77 / THE STORY OF SIKULUME. / THE STORY OF SIKULUME. 79 / THE STORY OF SIKULUME, 83; lines 3691-3769 confidence: high

Sikulume says he will enter the water with an assagai; much movement of the water will mean he is in the inabulele's stomach, and red water will mean he has killed it.

Sikulume deliberately enters the river, is swallowed by the inabulele, and acts inside the monster's body.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L / CHAPTER II.; lines 1948-2035 confidence: medium

Shango calls his three wives, takes a long iron chain, stamps the earth open, descends with them, and the earth closes again while the chain end remains protruding above ground.

Shango stamps on the earth until it opens, descends into it with his wives, and leaves the chain end protruding after the earth closes.
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