Motif

Mystical Quest

mystical_quest

A motif of the Mystical Quest and Interior Journey family. Every row below is a tagged passage; each rests on a quote in its source text.

6,112 occurrences

93 traditions

sufi

Bird Parliament Bird Parliament; lines 1178-1400 confidence: high

The speaker ceases; amazement and silence hold the feathered folk until murmurs arise, and the Tajidar checks or cheers those with undue hope or fear.

The birds face a long mysterious way and receive guidance to act in hope and faith according to their strength.
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Bird Parliament Bird Parliament; lines 1402-1627 confidence: high

A speaker expects the Wine to be his, but a corrective voice says prayer requires breath from Him, a curtain divides the lover from the hidden Harim, and fulfillment comes from His love.

The passage rejects boasting about spiritual assurance and says prayer and fulfillment depend on divine breath and divine love; Bajazyd similarly says prayers signify nothing unless God responds.
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Bird Parliament Bird Parliament; lines 1402-1627 confidence: high

A speaker expects the Wine to be his, but a corrective voice says prayer requires breath from Him, a curtain divides the lover from the hidden Harim, and fulfillment comes from His love.

The correction speaks of lover, hidden Harim, and divine love; the dying holy spirit rejects becoming an angel and asks to be one with God.
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Bird Parliament Bird Parliament; lines 1629-1832 confidence: medium

The knightly soul descends from heaven to earth, begins a race, and a foul imp creeps near, leaps onto the saddle, and clings through life’s stages of ill, lust, fury, ambition, gold, and dust.

The soul alights from heaven on earth and begins a race while a sin-imp attaches to it through the stages of life.
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Bird Parliament Bird Parliament; lines 1629-1832 confidence: high

The old Arab chieftain confesses that his soul is possessed by two dear things: his only son and a colt descended from the Prophet’s Thunderbolt.

The passage warns that even consecrated bonds can clog the follower’s steps toward the world beyond and compares life to a net and threads.
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Bird Parliament Bird Parliament; lines 1835-2072 confidence: high

"no gift this Sovereign receives / Save the mere Soul and Self of him who gives"; the soul should seek no reward except the sovereign lord's presence.

The birds seek the presence of a great sovereign; the Tajidar becomes their guide and announces a difficult road toward that goal.
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Bird Parliament Bird Parliament; lines 1835-2072 confidence: high

Installed in a pulpit-throne, the Tajidar proclaims the order of march over a road never before flown, trod, or imagined, through waterless deserts, shoreless waters, mountains, and deep valleys.

The announced road includes deserts, waters, mountains, adders, fire, hunger, heat, death, failed travelers' bones, and the requirement of self-sacrifice.
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Bird Parliament Bird Parliament; lines 1835-2072 confidence: high

The first stage, the Vale of Search, is an endless maze with innumerable ways but one right way, beset by pitfall, gulf, precipice, ember-like dust, fiery sleet, hyena, hissing snake, ghoul, ash-fruit, and water receding into sand.

The Vale of Search is an endless maze with innumerable ways but only one right path, beset by pitfalls, beasts, ghoul, deceptive food, and receding water.
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Bird Parliament Bird Parliament; lines 2074-2308 confidence: high

In utter darkness a gleam of glory renews the heart and lights the pilgrim toward the Mountain Range of Knowledge; the way has a nimble guide, false shows and voices, higher peaks, love that burns the carnal load, and the cry for more.

The pilgrim is guided toward the Mountain Range of Knowledge and Kaf’s peak, encountering harder stages, false voices, and higher summits.
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Bird Parliament Bird Parliament; lines 2074-2308 confidence: high

The moths, long exiled from the flame they worship, meet in council and choose one by lot to find their idol; he sees what he thinks is a taper in a room and returns, but the chief rejects the report as slight belief.

Among three moths seeking the flame, only the third, which enters the sacred fire and becomes one color and substance with it, is said to know the flame.
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Bird Parliament Bird Parliament; lines 2310-2569 confidence: high

At the first valley, a wilderness wind described as edged with flames or snows freezes the birds’ feathers; a multitude rises briefly, then flees, leaving less than half the original caravan.

The birds undertake a dangerous road toward Kaf and the Everlasting One; only thirty survivors reach the final threshold.
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Bird Parliament Bird Parliament; lines 2571-2575 confidence: medium

“the Ground / Of Speech fails underfoot”

The passage joins the breakdown of speech with an exhortation to follow a road associated with others, suggesting a quest-path framed beyond ordinary telling.
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Bird Parliament Bird Parliament; lines 311-540 confidence: high

A voice says, "The Royal Road is not for all to tread" and that "Thousands may knock for one that enters in."

The passage presents a Royal Road and Palace that few can enter, followed by the birds' declared willingness to follow through flood, fire, and snow.
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Bird Parliament Bird Parliament; lines 311-540 confidence: high

The Tajidar says Allah's grace comes and goes mysteriously; a lifelong striver may not enter while another scarcely moves and is inside, yet each must endure and do their best.

The Tajidar says one may strive life-long and fail while another quickly enters, yet each must endure and do the best possible.
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Bird Parliament Bird Parliament; lines 311-540 confidence: medium

The Nightingale, drunk with the Rose's ecstasy, says it alone has the Key of Love, and that its song inflames hearts and makes Creation forsake reason.

The Nightingale centers its love on the Rose and asks why it should waste life searching for the farther goal mentioned by the guide.
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Bird Parliament Bird Parliament; lines 542-753 confidence: high

The singer devoted to a short-lived flower is rebuked; a dervish misreads a beauty's smile and is told she smiled at him, not on him.

Multiple birds voice desires for flower, fruit-life, Edenic beauty, or treasure, and the Tajidar redirects them toward a higher King or true garden.
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Bird Parliament Bird Parliament; lines 70-309 confidence: high

Birds of all kinds gather from all quarters into a divan to find or choose a Sultan Khalif, because other creatures have rulers while the birds lack a bond of union.

The birds gather to seek a Sultan Khalif; Tajidar says he knows the sought ruler and route but that the birds themselves must travel to the destination associated with Symurgh.
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Bird Parliament Bird Parliament; lines 755-938 confidence: medium

A speaker stabs the ground for rubies, swallows them, and says they become sparks that burn his beak and eyes; rubies are said to grow in the mountain heart and burn with inward light.

The ruby-seeker, Shah-Falcon, and Duck each assert a valued attachment, while the answering guide rebukes jewel desire, royal vassalage, and ritual pride.
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Bird Parliament Bird Parliament; lines 940-1176 confidence: high

A smaller modest bird addresses the Tajidar as wise and holy, one who has been behind the Veil and seen the Presence, and says the birds are weak, vain, and concerned with nests and daily fare.

The smaller bird asks the Tajidar how weak birds can reach the Mountain and obtain a hearing from the Symurgh, a great Prince dwelling alone in glory.
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Bird Parliament Bird Parliament; lines 940-1176 confidence: medium

The smaller bird asks, “How should we reach the Mountain?” and says the Symurgh dwells “alone / In Glory, like Sulayman on his Throne,” while the birds are “Pismires at his feet.”

The birds ask how they can reach the Mountain, where the Symurgh is said to dwell in solitary glory.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5082-5286 confidence: medium

The pauper calls the prison his sustenance and paradise; the passage then says Iblis asks Allah for respite until resurrection and says he is at ease in the prison of the world, taking true faith by fraud and deceit.

The pauper calls the prison his paradise, and Iblis is then described as being at ease in the prison of the world.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5082-5286 confidence: high

The passage states that the true Beloved is hidden, outward affections should be renounced, love does not depend on form or face, and the remaining form of a dead beloved does not explain love.

The passage says the Beloved is hidden, love does not depend on outward form, and the seeker should look beyond reflected beauty to the source of light.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5082-5286 confidence: medium

The real Workman is hidden in His workshop; the hearer is told to enter the workshop, named Not-being, to see Creator and creation at once, since looking outside the workshop leaves one ignorant.

The hearer is told to enter the workshop called Not-being in order to see the Creator and creation at once.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5486-5615 confidence: high

The passage lists 'Ali, his two sons, and several Sufi figures as illumined, transformed, exalted, or directed by reflected or divine light and by the spiritual way.

The saint catalogue and the falcon’s speech both describe figures as exalted or authenticated by reflected or divine light from a higher source.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5486-5615 confidence: medium

A multitude of great spiritual kings are said to be exalted by divine light, while their names remain hidden through God’s jealousy; a note associates hidden saints with Sufi tradition.

The passage says many spiritual kings exalted by divine light approach the world while their names remain hidden through God’s jealousy.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST.; lines 5486-5615 confidence: high

The falcon says he is unlike the king but bears the king’s reflected light, compares this to water and earth in plants, and tells the owls to imitate his outward form so they may reach the king’s substance.

The falcon and the subsequent teaching warn against being misled by form while also saying that imitation or attention to form can lead toward the king’s substance or Allah.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 5618-5805 confidence: high

A thirsty man finds a tank of water but cannot drink because a high wall surrounds it; he removes bricks from the top and throws them into the water.

The thirsty man cannot reach the water, removes bricks to draw nearer, and the passage moralizes the wall as the body and the water as access to life and union with Deity.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 5808-6018 confidence: high

The prologue mentions Bilqis enlightened by the Hoopoo sent by Solomon; it contrasts outward sense and true inner reason as Abu Jahl and Muhammad, and says body is foam while heart is a limitless ocean.

The prologue contrasts outward sense with true inner reason, and the divine speech says God regards the inside and heart rather than outward words.
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Masnavi i Ma'navi: Teachings of Rumi ALPS FORBEARANCE. / PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN.; lines 6248-6477 confidence: high

Bayazid of Bastam in Khorasan travels toward Mecca and visits saints in the towns along his route.

Bayazid travels toward the Ka'ba, but the Sage instructs him to circumambulate the Sage seven times and give him the dirhams, counting this as fulfillment of pilgrimage.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS / CONTENTS. / CONTENTS. / CONTENTS.; lines 337-475 confidence: low

The contents list the old man and his sons, Bahlol and the Darvesh, the visions of Daqaqi, identification of the will with God's will, and all religions in substance one.

The contents list 'The Visions of Daqaqi.'
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS, / TEACHINGS OF RUMI / THE MASHAVI. / THE MASHAVL; lines 935-1009 confidence: medium

The speaker tells the son to arise, burst bonds, and be free from silver and gold; the ocean poured into a pitcher can fill only one day’s store; covetous desire never fills; the oyster-shell fills with pearls only when content.

The speaker urges the son to break bonds and be free from captivity to silver and gold, followed by images of desire that cannot be filled.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS,; lines 813-880 confidence: medium

Story VII is listed as 'The Three Travellers'; associated headings mention lofty speculation diverting from God, uses of chastisement, the mouse and the frog, and discerning God in the world as safety.

A heading states that one who discerns God in the world is safe.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS,; lines 813-880 confidence: medium

Story IX is listed as 'The King and his Three Sons'; associated headings mention forms, hidden Truth in phenomenal being, figurative language of the Princes, delayed prayer, inexpressible 'Fruitio Dei,' and the death of the Second Prince.

Headings refer to the significance of 'forms' and to 'The Truth' hidden in phenomenal being.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS,; lines 813-880 confidence: medium

Story IX is listed as 'The King and his Three Sons'; associated headings mention forms, hidden Truth in phenomenal being, figurative language of the Princes, delayed prayer, inexpressible 'Fruitio Dei,' and the death of the Second Prince.

A heading asks why the answer to prayer is delayed.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS,; lines 813-880 confidence: medium

Story IX is listed as 'The King and his Three Sons'; associated headings mention forms, hidden Truth in phenomenal being, figurative language of the Princes, delayed prayer, inexpressible 'Fruitio Dei,' and the death of the Second Prince.

A heading states that the joys of 'Fruitio Dei' are inexpressible.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 478-555 confidence: medium

"Ibrahim bin Adham’s love for music"; "Ibrahim bin Adham abdicates his throne"

The contents state that Ibrahim bin Adham abdicates his throne.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 478-555 confidence: medium

"Solomon’s admonitions to Bilqis"; "How men and demons helped to build the temple"; "All creatures cry to God for sustenance"; "On cleansing the heart from self-conceit"

The contents include a heading on cleansing the heart from self-conceit.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 478-555 confidence: medium

"Story IV. — The Ecstatic States of Bayazid"; "Bayazid’s impious sayings"; "Why the Hudhali youth was promoted"

The contents title Story IV as 'The Ecstatic States of Bayazid' and include 'Bayazid’s impious sayings.'
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 558-675 confidence: medium

The contents list “The Prophet and his Quest,” outward acts and thoughts, prayers for spiritual enlightenment, the Arab and his dog, the sage and the peacock, no monkery in Islam, and prayers for higher aspirations.

The passage lists “The Prophet and his Quest,” “Prayers for spiritual enlightenment,” and “Prayers for higher aspirations.”
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 678-810 confidence: medium

The passage lists The Lion, the Fox, and the Ass, with headings on blind imitators, worldly illusions, and the monk's search for a man.

The passage mentions a monk's search, hearing leading to seeing, prayers for guidance, gradual growth in grace, a faqir and hidden treasure, and God's nearness.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 678-810 confidence: high

The passage lists The Turkish Amir and the Minstrel, with intoxication as a figure of spiritual ecstasy and reasons for knocking at the empty house.

A heading explicitly calls intoxication a figure of spiritual ecstasy.
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Masnavi i Ma'navi: Teachings of Rumi CONTENTS. / CONTENTS. / CONTENTS. / CONTENTS.; lines 678-810 confidence: medium

The passage lists The Faqir and the Hidden Treasure, God ruling men by hope and fear, placing a Khalifa on earth, and being nearer than the neck-vein.

The story title names a faqir and hidden treasure, and nearby headings mention God ruling by hope and fear and being nearer than the neck-vein.
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Masnavi i Ma'navi: Teachings of Rumi COUNSELS OF RESERVE. / ALPS FORBEARANCE. / ALPS FORBEARANCE. / PROLOGUE.; lines 4679-4881 confidence: medium

The prologue says the Masnavi was delayed; blood must become milk; fortune appears as a newborn; Husamuddin descends from heavenly ascent; his return brings springlike blossoming, sea-to-shore return, poetry sounding, the day of Opening, and the bulbul becoming a hawk to hunt mysteries.

Husamuddin is described as having ascended to sublimest verities and returning from the summit of heaven; his return allows springlike blossoming and the Masnavi to sound again.
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Masnavi i Ma'navi: Teachings of Rumi COUNSELS OF RESERVE. / COUNSELS OF RESERVE. / ALPS FORBEARANCE. / ALPS FORBEARANCE.; lines 4534-4676 confidence: high

The passage asks for God's grace, speaks of severance from God as bitter, says worldly goods and the body damage the soul, and describes the soul as blind and darkened without union with the Beloved.

The passage says the soul without union with the Beloved remains blind and darkened, and that life without God should be esteemed dead.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / MAHMUD AND AYAZ. / THE MASH AVI. / THE MASH AVI.; lines 16813-16950 confidence: medium

The noble says sovereignty cannot compensate him for wine; the passage states that spiritual pleasures typified by wine are not to be bartered for worldly pleasures.

The passage explicitly states that spiritual pleasures are typified by wine and are not to be bartered for worldly pleasures.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / THE MASH AVI. / THE MASH AVI. / MAHMUD AND AYAZ.; lines 16953-17012 confidence: medium

“Description of a devotee who trusted to the light of nature”

The devotee trusts the light of nature, practices abstinence, receives no joy or reward, lacks an eye-opening helper, and works only on the chance of being right.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / THE MASH AVI. / THE MASH AVI. / MAHMUD AND AYAZ.; lines 16953-17012 confidence: medium

Age and abstinence add infirmity; the devotee has endured toil and done work but has gained no reward from his Friend.

The devotee has not gained reward from the Friend, and the vision of the Friend is far from his course.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE.; lines 17687-17792 confidence: high

No soul finds admittance to the divine hall until annihilated; “What is ‘ascension’ to heaven? Annihilation of self”; self-abandonment is called the creed and religion of lovers.

The passage says a soul must be annihilated before admission to the divine hall and explicitly defines ascension to heaven as annihilation of self.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE.; lines 17687-17792 confidence: medium

The passage says the whole world flees from will and being toward self-abandonment and intoxication, using wine and strong drink to escape self-consciousness; existence is called a snare, and thought, memory, and will a hell.

The passage says people flee from self-consciousness and the snare of existence toward self-abandonment, intoxication, or preoccupation.
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Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / THE MASNA VL; lines 14529-14665 confidence: high

The passage contrasts ordinary evidence with one joined to the divine Ocean like a stream and describes the traveller at the goal whose light fills deserts and wastes.

The traveller at the goal, the divine Ocean, the holy assembly, saints in ecstasy, and the speaker's prayer for guidance all support a spiritual journey pattern.
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Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / MOSES AND PHARAOH. / THE MASNA VL / TUB MAS:LAV!.; lines 14668-14857 confidence: high

Mankind is bewildered by thoughts and digs for hidden treasure; this bewilderment is compared to men in the dark looking in all directions for the Qibla.

Mankind is bewildered, digs for hidden treasure, and is compared to people in darkness looking for the Qibla.
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Masnavi i Ma'navi: Teachings of Rumi MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL / THE MASHA VI.; lines 9375-9577 confidence: high

Daquqi is in devotions and prayers, seeks God's favourites, asks to draw near to God's chosen ones, and says he journeyed long to East and West for love of the Moon, absorbed in God.

Daquqi undertakes long journeys seeking God's favourites and longing for the Friend, while the passage frames his travel as a journey of the heart and soul rather than ordinary bodily movement.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13743-13911 confidence: high

The passage recounts Abraham cast into fire by Nimrod; Gabriel offers help, Abraham refuses, and the passage says union with God removes need for intermediaries.

The passage explicitly says one who has attained union with God needs no intermediaries and illustrates this with Abraham refusing Gabriel’s help.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13743-13911 confidence: high

The passage invokes the hidden treasure, says the true treasure is hidden under the false, compares soul hidden in body to butter hidden in milk, and urges stirring the milk with knowledge.

The passage says true treasure is hidden under the false transitory body and that the divine soul is hidden like butter within milk, to be disclosed through knowledge.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13914-14069 confidence: high

Physicians break the spell; the prince loves his wife, and the narrator states that the wife is the Deity, the old paramour the world, and the physicians prophets and saints.

The physicians break the spell and are explicitly identified as prophets and saints.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 13914-14069 confidence: medium

A devotee has concentrated on things above so strongly that he is cheerful and rejoicing even during severe famine.

A devotee focused on things above remains cheerful and rejoicing amid severe famine.
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Masnavi i Ma'navi: Teachings of Rumi MOSES. AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH. / MOSES AND PHARAOH.; lines 14283-14466 confidence: high

Muhammad asks Gabriel to show his real form openly and perceptibly; Gabriel replies that Muhammad is too weak and that his senses are frail.

Muhammad asks for Gabriel's true form; Gabriel warns of frail senses; the revealed form rends mountains, fills the sky, and causes Muhammad to swoon.
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Masnavi i Ma'navi: Teachings of Rumi PROLOGUE. / THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI.; lines 19609-19821 confidence: medium

The three princes disobey and visit the fort; it is full of pictures, images, and forms, including a portrait of the beautiful daughter of the King of China, which makes them lovesick and determined to seek her hand.

After seeing the portrait, the princes determine to journey to the court of the King of China to seek the daughter’s hand.
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Masnavi i Ma'navi: Teachings of Rumi PROLOGUE. / THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI.; lines 19609-19821 confidence: high

The speaker warns not to be intoxicated with goblets of forms or become an idol-worshipper; wine is in the cups but does not proceed from them, and the hearer should look to the Giver of the wine.

The passage repeatedly contrasts forms, images, and cups with the formless Giver or Absolute Agent, warning the hearer not to mistake the form for the source.
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Masnavi i Ma'navi: Teachings of Rumi PROLOGUE. / THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL; lines 1667-1743 confidence: high

A teaching says to give up all possessions because covetousness is grievous sin; the narrator then says many diverse roads are pointed out and followed by sects.

The narrator says many roads are pointed out, sects follow them, and teachings dispute the right road and how to attain it.
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Masnavi i Ma'navi: Teachings of Rumi PROLOGUE. / THE SUFTS BEAST. / THE THIRSTY MAN. / THE MASH AVI.; lines 6505-6628 confidence: medium

'abandon and ignore your own knowledge' and 'dip your hand in the dish of abnegation of knowledge.'

The passage commands abandonment of one’s own knowledge, wealth, profit, sectarian identity, name, and fame in favor of abnegation and disgrace.
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Masnavi i Ma'navi: Teachings of Rumi TEACHINGS OF RUMI / THE MASHAVI. / THE MASHAVL / PROLOGUE.; lines 1012-1222 confidence: medium

The speaker asks why the mirror does not reflect and answers that rust has not been scoured away; if purified, it would reflect the shining of the Sun of God.

The rusted mirror must be purified before it can reflect the shining of the Sun of God.
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Masnavi i Ma'navi: Teachings of Rumi TEACHINGS OF RUMI / THE MASHAVI. / THE MASHAVL / PROLOGUE.; lines 1012-1222 confidence: medium

Shams of Tabriz is praised as a perfect light and a beam of God; he catches Jalal-ud-Din's skirt, invokes the perfume of Yusuf's garment, and asks him to tell a hint of ecstatic states so earth, heaven, Reason, and Spirit may rejoice.

Shams of Tabriz urges Jalal-ud-Din to tell of ecstatic states and invokes the immediacy of present time.
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Masnavi i Ma'navi: Teachings of Rumi THE ARAB AND HIS WIFE. / THE ARAB AND HIS WIFE. / THE MASHAVL / THE LION WHO HUNTED.; lines 3821-3973 confidence: medium

A man knocks; when asked who he is, he answers, “’Tis I,” and is told there is “no admittance” and that only “fire of separation and absence” can cook the raw one.

The man approaches a door, fails the first verbal test, undergoes a year-long ordeal of absence and grief, and passes on returning with a transformed answer.
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Masnavi i Ma'navi: Teachings of Rumi THE ARAB AND HIS WIFE. / THE MASHAVL / THE LION WHO HUNTED. / THE MASK A VI.; lines 3976-4142 confidence: medium

The passage says His name suggests the idea of Him, the idea guides to union with Him, one should seek the reality named, look for the moon in heaven rather than water, become free from self, and scour rust like a steel mirror.

The passage says the divine name or idea guides toward union with Him and urges freedom from self and polishing away rust.
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Masnavi i Ma'navi: Teachings of Rumi THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH.; lines 8373-8598 confidence: medium

The speaker advises silence so that the hearer may hear Him, the Sun, and the Spirit speaking things inexpressible in books and discourses.

The passage repeatedly advises silence so the hearer may hear Him, the Sun, and the Spirit speaking what ordinary books and discourse cannot express.
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Masnavi i Ma'navi: Teachings of Rumi THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH.; lines 8600-8676 confidence: medium

The speaker says extended questions and answers would let the mystery of love escape; the section heading states that bewilderment from intense love of God ends thinking and argument.

The speaker says prolonged argument would let the mystery of love escape, and the heading states that bewilderment from intense love of God ends thinking and argument.
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Masnavi i Ma'navi: Teachings of Rumi THE HARPER. / THE MASNA VL / THE MASNA VL / THE ARAB AND HIS WIFE.; lines 3306-3546 confidence: high

God is reported as saying that He is not contained in highest heaven but is contained in the believer’s heart, and that seekers should search in such hearts to gain the paradise of beholding Him.

God is said to be sought in the believer’s heart, and entering the hearts of God’s servants is linked with the paradise of beholding Him.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 19858-20047 confidence: high

The princes learn from an old Shaikh the name of the lady depicted in the fort; he warns them of the perils of the journey to China.

The princes are warned about the perilous journey to China, are urged to persevere, and abandon country and parents; the passage compares this to seeking the Spiritual Beloved.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 19858-20047 confidence: medium

The nest of the Simurgh is beyond Mount Qaf, and not every thought can attain to it except by a glimpse.

The Simurgh's nest is beyond Mount Qaf, reachable only by rare glimpses of thought, presenting a remote transcendent goal.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20049-20201 confidence: medium

After many toils, the three princes arrive in the metropolis of China; the eldest prince wants to present himself before the king, and his brothers warn him against risking his life.

The eldest prince reaches China, rejects his brothers’ warnings, and chooses to proclaim his passion and approach the king despite risk.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20049-20201 confidence: high

A distressed man of Bagdad calls on God and dreams that a great treasure is hidden in a certain spot in Egypt.

The poor man travels from Bagdad to Egypt because of a dream of treasure, then learns that the treasure is at his own house and returns to find it.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20203-20358 confidence: high

The story says what follows is hidden and inexpressible; one rides to the sea-coast but needs a wooden horse, glossed as a boat, for the sea; silence is this horse and guides men at sea while uttering cries of love audible to the spiritual.

The passage says the state is inexpressible, identifies silence with the wooden horse or boat needed for the sea, and describes the perfect spiritualist plunging into the sea of Truth as a fish.
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Masnavi i Ma'navi: Teachings of Rumi THE HINDU SLAVE. / THE MASNA VL / TUB MASNA VI. / THE MASNA VL; lines 20360-20507 confidence: medium

When the pure spirit escapes bodily bonds, God gives it sight to behold spiritual things; the logician denies such illumination, but the Prophet is cited as confirmation.

The passage says God gives the pure spirit sight to behold spiritual things after it escapes bodily bonds.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 1933-2165 confidence: high

The passage says flight and stratagem can worsen danger; Pharaoh slew many babes while Moses was in his house; the speaker counsels annihilating human sight in God's sight.

The speaker says to annihilate one's sight in God's sight and the lion says to seek union with God.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2167-2381 confidence: high

The heart seeks the Giver of the secret and a distant Bowman; a bewildered person thinks his steed has been stolen while riding it, searches door to door, and is told to look at the steed beneath him. The real Soul is said to be lost to view.

The rider searches for a lost steed while riding it, and the passage connects the image to the real Soul being lost to view.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2167-2381 confidence: medium

The passage introduces Story VI, saying the hare delivered his companions from the tyranny of the lion and exhorted them to greater warfare against the inward enemy, the lusts of the flesh. It then states that an ambassador was sent by the Emperor of Rum to the Khalifa 'Omar and approached Medina.

After the hare delivers the companions from the lion, he exhorts them to a greater warfare against the inward enemy, the lusts of the flesh.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2384-2590 confidence: medium

The ambassador learns 'Omar has no material palace but a spiritual tabernacle, finds him under a palm-tree, receives instruction, accepts the teaching, becomes a pure-hearted Sufi, and the hare urges companions to do likewise.

The ambassador searches for 'Omar's palace but learns of a spiritual tabernacle and finds 'Omar lying under a palm-tree, where instruction follows.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2384-2590 confidence: high

Wavering will is described as God's whispered riddle; the listener is told to remove cotton from the mind's ear so the heavenly inward voice may enter.

The passage speaks of the mind's ear, heavenly inward voice, inner eye, and perception of hidden and future things when God opens inward sight.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING.; lines 2813-2920 confidence: medium

"The light of my dawn is a beam from Thy light"; "What is this spiritual wine that causes me this joy?"; "Wine is intoxicated with me, not I with it!"

The speaker attributes joy to a spiritual wine and reverses ordinary intoxication by saying wine is intoxicated with him.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING. / THE HARPER.; lines 2923-2976 confidence: medium

In Omar’s time a harper had a voice as sweet as the angel Israfil and was sought at feasts; with age his voice broke and he was no longer employed.

The harper loses his public employment and turns his performance toward God in the burial-ground.
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Masnavi i Ma'navi: Teachings of Rumi THE JEWISH KING. / THE MASNA VL / ANOTHER JEWISH KING. / THE HARPER.; lines 2923-2976 confidence: medium

The harper cast away his harp, said it had diverted him from God, and expressed contrition for past sins.

The harper casts away his harp because it diverted him from God and then sings no more after Omar’s instruction.
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Masnavi i Ma'navi: Teachings of Rumi THE M ASM AVI. / THE MASNA VL / THE MASHA VI. / THE MASNA VL; lines 9948-10166 confidence: medium

The passage compares human action to placing goods on a ship without knowing whether one will drown or arrive safely; refusing to act until the hidden outcome is known prevents all trade.

The passage compares religious exertion to trade and sea travel in which the result is unknown and action proceeds by hope and fear.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17062-17285 confidence: high

A speaker in a cell rebukes bad passion, vows to God not to leave the cell, says private acts are for God's sight, and names the struggle the greater warfare as distinct from the lesser.

The passage personifies bad passion, places the struggle in a private cell before God, and names it the greater warfare.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17062-17285 confidence: high

A questioner asks a philosopher about true and false; the sage touches his ear and says the ear is false in relation to the eye, while the eye's report is certain.

The sage contrasts ear and eye, and the instruction urges moving from hearing to seeing until the body becomes eye, mirror, or gem.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17062-17285 confidence: high

The passage compares a bat's fear of the sun to fear shaped by ideas, refers to Moses' revelations shedding glory on the mount, and says one must endure the idea of Truth before reality.

Images of the bat and sun, Moses' revelations on the mount, and the coward's imagined combat all distinguish idea from direct reality.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17062-17285 confidence: medium

The passage contrasts imagined combat with actual sight, compares cowardly ideas to pictures of Rustam, and urges pressing from hearing to seeing until ear and body become like eye, mirror, or gem and ideas guide one to the Beloved like Majnun.

The passage says ideas guide the seeker to the Beloved like Majnun.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17287-17475 confidence: medium

Believers view lust and gluttony as only ideas and behold the Beloved's beauty; others are identified with lust and gluttony, and the passage warns against speaking mysteries to them.

The passage warns not to speak of the Beloved's mysteries to the unfit and states that mysteries are communicable only to those who know.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ.; lines 17477-17684 confidence: high

The Masnavi is called an island for one thirsting for the Ocean of Spirituality; when purged of letters and words it appears as the sea of Unity; forms dissolve and essences remain; spirits await judgment.

The Masnavi is addressed as an island for one thirsting for the Ocean of Spirituality and as revealing spiritual verities.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL; lines 17015-17059 confidence: high

A cowardly Sufi boasts of bravery but lacks courage to slay a captive infidel; the passage states that the greater warfare against one’s own lusts and passions demands as much courage as the lesser warfare against infidels.

The passage explicitly names the greater warfare as the struggle against one’s own lusts and passions and contrasts it with lesser warfare against infidels.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASH AVI. / MAHMUD AND AYAZ. / THE MASNA VL; lines 17015-17059 confidence: high

Tyazi, once a great warrior against infidels, renounces the world to wage greater warfare against his own lusts; in his cell he hears an army going to fight, and his carnal passion urges him to join.

Tyazi is a former warrior who renounces the world and applies himself to the greater warfare against his own lusts.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASHA VI. / THE MASHA VI. / THE MASH AVI.; lines 7115-7287 confidence: high

The scholar says his learning has brought poverty, weariness, and headaches; the Arab tells him to dismount, and the moral states that mere human knowledge is inferior to divine knowledge from inspiration.

The Arab story is explicitly interpreted as showing the inferiority of mere human knowledge to divine knowledge from inspiration, and Ibrahim's inspired knowledge supplies the positive example.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASHA VI. / THE MASHA VI. / THE MASH AVI.; lines 7115-7287 confidence: medium

Ibrahim bin Adham is described as a former prince of Balkh who renounced his kingdom and became a saint; while mending his cloak by the shore, he reads the thoughts of a former subject who marvels at him.

Ibrahim is identified as a former prince who renounced his kingdom and later asks whether the kingdom of the heart is better than the earthly kingdom he formerly possessed.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE.; lines 7522-7643 confidence: medium

A wise man says that in Hindustan there is a tree of such virtue that whoever eats its fruit lives forever; a king sends a courtier to seek it.

The king sends a courtier to Hindustan to find a tree whose fruit lets whoever eats it live forever.
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Masnavi i Ma'navi: Teachings of Rumi THE MASH AVI. / THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE.; lines 7522-7643 confidence: high

The Shaikh says, "This is the tree of knowledge," calls it "the very water of life," and says the seeker ran after form and lacked the fruit of substance.

The courtier searches for an outward tree, but the Shaikh explains that the tree is knowledge and says the seeker pursued form rather than the fruit of substance.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASH AVI. / THE MASHA VL / THE GLUTTONOUS SUFL; lines 7395-7519 confidence: medium

The passage describes an ecstatic state like a dream; the speaker says his eyes sleep but his heart is awake, cites the Prophet similarly, and says the heart has five senses that view the two worlds.

The speaker describes sleeping eyes, an awake heart, heart-senses, and perception of the two worlds.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASHA VI. / THE MASH AVI. / THE MASHA VL; lines 7337-7392 confidence: medium

The Sufi says the mean is relative, a person led by the spirit is not subject to outward law, and the inner voice rules conduct as its own evidence.

The Sufi claims that one led by the spirit is no longer subject to outward law and that the inner voice is self-evidencing.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10451-10639 confidence: medium

The Vakil says he is a drawer of water and that water attracts him even though it may be his death; he says no drawer of water flees water and that death by water would be acceptable.

The Vakil compares himself to a water-drawer attracted to water even if water may kill him, and says death from it would be acceptable.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10879-11102 confidence: high

The soul is a heaven-born stranger in exile; the body loves pastures, running water, and material goods, while the soul loves life, wisdom, knowledge, and high things.

The soul calls itself heaven-born and exiled, and its loves are directed to life, the living one, wisdom, knowledge, and high things.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 10879-11102 confidence: medium

A suburban mosque is said to kill anyone who sleeps there; people attribute it to fairies or magic, propose warnings or a locked door, and warn a stranger who still wishes to sleep there.

The stranger insists on sleeping in the deadly mosque, confronts the midnight voice, dispels the spell, and receives showers of gold.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 11329-11507 confidence: medium

The fourth book begins with a story of a lover separated from his mistress for seven years; fleeing the city patrol, he takes refuge in a garden and finds her, then blesses the rough patrol for bringing about the meeting.

The lover's flight from the patrol leads him into the garden where he finds the mistress he has sought for seven years.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 11509-11667 confidence: medium

The lover blesses the rough patrol because its harshness united him with his love; the passage also says whatever is hateful becomes agreeable if it leads to the beloved.

The lover blesses harshness because it united him with love, and the passage says what is hateful becomes agreeable if it leads to the beloved.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE MASNA VL / THE VL / THE MASNA VL; lines 11509-11667 confidence: high

The hearer is told to look at God, the Beauty and Object of desire, with the eyes of those who love Him, and to borrow from God both eyes and sight.

The hearer is told to look at God through the eyes of those who love Him and to borrow eyes and sight from God; God is represented as the servant's eye, hand, and heart.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE THREE FISHES. / MOSES. AND PHARAOH. / MOSES AND PHARAOH.; lines 13312-13411 confidence: medium

“I was a hidden treasure” is introduced; the verses say to destroy the house because the treasure lies under it and can build thousands of houses.

The verses say the treasure lies under the house and will be revealed only by pulling the house down; the treasure is called divine.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VI. / THE THREE FISHES. / MOSES. AND PHARAOH. / MOSES AND PHARAOH.; lines 13312-13411 confidence: high

Moses is discouraged, but a voice from heaven assures him that he is beloved of God because he clings to God through good and evil.

Moses is discouraged but is told by a heavenly voice that he is beloved of God because he clings to God through good and evil.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 7646-7850 confidence: medium

The duckling is told: "Thy mother was a duck of that ocean" and "Thy nurse was earthy, and her wing dry land."

The duckling's longing for the ocean is traced to its true mother, and it is urged to leave the dry-land nurse for the ocean of real Being.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 7646-7850 confidence: medium

Solomon is compared to the sea and humans to birds; the passage says to plunge with Solomon into the ocean, mentions David and coats of mail, and says negligence closes eyes to Solomon's presence.

Solomon is said to be present but unseen through negligence, and the thirsty person is described as looking to streams while missing heavenly rain and the Causer.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 7852-8037 confidence: high

An unnamed person cries “O Allah” at night; Satan says no answer comes from near the throne, the person becomes sad and fears repulsion, and Khizr appears in a vision.

Khizr reports that the seeker’s cry of “Allah” was God’s “Here am I,” and that longing and striving were divine attractions.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 7852-8037 confidence: medium

An unnamed person cries “O Allah” at night; Satan says no answer comes from near the throne, the person becomes sad and fears repulsion, and Khizr appears in a vision.

Satan discourages the caller from prayer, but Khizr appears in a vision with a divine message of reassurance.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHA VL / THE GLUTTONOUS SUFL / THE TREE OF LIFE. / THE YOUNG DUCKS.; lines 8039-8245 confidence: medium

The speaker says afflictions have been escaped through princes of the faith, urges the addressee to ask pardon of the men of heart, shed tears like clouds so their rose-garden may bloom, and press around the door like the Seven Sleepers’ dog.

The addressee is urged to seek pardon from the men of heart and remain at the door, with tears likened to clouds that make a rose-garden bloom.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHAVI. / THE MASHAVL / PROLOGUE. / THE JEWISH KING.; lines 1472-1599 confidence: medium

The section on sleep says God frees spirits nightly from the body and cage, makes them pure like erased tablets, and suspends awareness of prison, kingship, loss, and gain.

The passage states that every night God frees spirits from the body and cage, making them pure and indifferent to worldly hierarchy.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHAVL / PROLOGUE. / THE JEWISH KING. / THE JEWISH KING.; lines 1602-1664 confidence: medium

One scroll makes fasting and asceticism central to right devotion, while another says abstinence profits nothing and identifies sincerity with charity.

Different scrolls define right devotion through fasting and asceticism, charity, faith and resignation, works, or interpretation of commands and prohibitions.
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Masnavi i Ma'navi: Teachings of Rumi THE MASHAVL / THE LION WHO HUNTED. / THE MASK A VI. / COUNSELS OF RESERVE.; lines 4145-4256 confidence: high

The passage says one may see one’s pure essence and know the Prophet in the heart without book, tutor, or preceptor; it also speaks of shared light and the fount of the water of life.

The passage says the heart can know the Prophet without book, tutor, or preceptor, by shared light and the water of life.
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Masnavi i Ma'navi: Teachings of Rumi THE MASK A VI. / COUNSELS OF RESERVE. / COUNSELS OF RESERVE. / ALPS FORBEARANCE.; lines 4388-4531 confidence: medium

The passage asks whether the water of life is in darkness, says spirits are refreshed there, states that light was created out of darkness, and describes the Prophet’s wars as producing later peace.

The passage asks whether the water of life is in darkness, and the note identifies this as an allusion to Khizr in the land of darkness.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ. / THE MASH AVI.; lines 16164-16356 confidence: high

Pharaoh sees Moses' staff as a serpent, asks for delay, and is criticized for acting inconsistently with the claim to supreme lordship; the narrator adds that seeing divine light leads one to leave pride.

Seeing divine light is said to make the person safe from doubt, while fowl, water, and foam images describe the unstable condition before true sight.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ. / THE MASH AVI.; lines 16164-16356 confidence: high

People without understanding are described as forms of men; a monk, identified parenthetically as Diogenes, takes a lantern and searches a crowded bazaar for a man.

The monk identified as Diogenes searches with a lantern through a crowded bazaar for a man who lives by the breath of God and remains true in anger and lust.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ. / THE MASH AVI.; lines 16358-16507 confidence: high

Shaikh Muhammad of Ghazni is named Sar i Itazi because he used only a vine-leaf to break his fast; he dwells long in the desert and is miraculously preserved from death.

The Shaikh's fasting, desert dwelling, miraculous preservation, divine guidance, and purified heart culminate in knowledge of petitioners' needs before they speak.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ. / THE MASH AVI.; lines 16509-16713 confidence: high

A chosen one commands quiet; a phoenix or bird of good fortune hovers overhead; the hearer remains still and silent; the phoenix is identified with bewilderment; a kettle is silent while boiling.

The phoenix of bewilderment makes the hearer silent, still, and breathless, while the boiling kettle image suggests inward intensity without outward speech.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / MAHMUD AND AYAZ. / THE MASH AVI.; lines 16509-16713 confidence: high

Mahmud asks Ayaz why he continually visits old shoes and garments, comparing the action to Majnun and Laila, a Christian visiting a priest, and a mother calling a dead infant; faith and love make dead things as if living.

Ayaz’s old shoes and garments become objects of repeated devotion, and the passage says love and faith make dead things as if living and allow earthly forms to contain spiritual wine.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 17957-18129 confidence: medium

The poet urges constant watchfulness, cites a tradition of Allah descending after half the night to grant petitions and pardon, warns that negligent sleepers miss the blessing, and gives the example of a lover asleep when his mistress arrives.

The passage urges constant watchfulness so that one does not sleep through the divine opportunity offered after midnight.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 17957-18129 confidence: high

Life's intoxication veils Truth; one should pass to spiritual intoxication. This is illustrated by a Turkish noble who wakes from drunken sleep and summons a spiritual minstrel.

The drunken noble frames a teaching that contrasts life’s intoxicating veil and bodily wine with spiritual intoxication and the wine of God.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18274-18424 confidence: high

Hilal is introduced as a holy man like Bilal, Luqman, and Joseph, serving a noble as groom, with affections set above and a Moses-like resolve to reach the confluence of two seas.

Hilal is associated with upward striving and grades of ascent, and the mentor teaches step-by-step progress through patient waiting.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18274-18424 confidence: high

Hilal says sleep is not wretched when broken by the Sun of prophecy and that one is not athirst when the water of life is poured on the head; the passage says he is purified and washed in that fountain, identified with the Prophet's revelations.

Hilal speaks of water of life and is said to be washed in its fountain, explicitly glossed as the Prophet's holy revelations.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18274-18424 confidence: high

The poet says the Sufi valued the non-existent future over the present, and that wise people who recognize present and future cease shrinking from death and annihilation, which lifts them to a higher life.

Wise people cease shrinking from death and annihilation, which is said to lift them to a higher life; the Mahmud and Hindu boy anecdote is then applied to death.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18426-18597 confidence: medium

The Qazi argues that without bitter things, opposition, lust, Satan, wounds, war, and fraud, virtues such as temperance, meekness, courage, and wisdom could not be named.

The prose explicitly frames the Qazi's argument as this life being a state of probation involving trials, difficulties, and dangers to be resisted and overcome.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18769-18958 confidence: high

A poor Faqir prays to God for food without work; a divine voice in sleep directs him to a scribe's house to take a writing, which instructs him to go outside the city to a martyr's tomb, face Mecca, place an arrow in a bow, and dig where the arrow falls.

The treasure-search begins with outward directions but the heavenly voice says the treasure is close to the Faqir, and the passage draws the lesson that spiritual treasures are overlooked nearby.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18769-18958 confidence: high

A poor Faqir prays to God for food without work; a divine voice in sleep directs him to a scribe's house to take a writing, which instructs him to go outside the city to a martyr's tomb, face Mecca, place an arrow in a bow, and dig where the arrow falls.

A divine voice in sleep initiates the Faqir's quest, and a heavenly voice later corrects his method after he implores divine assistance.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE. / THE HINDU SLAVE.; lines 18960-19141 confidence: high

A divine voice tells the Faqir that the command was to place an arrow on the bow, not to draw the bowstring fully or with all his might.

The Faqir is told that he sought too far and with too much force, while the treasure or divine nearness is close and should be sought humbly.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE ARAB AND HIS WIFE. / THE ARAB AND HIS WIFE. / THE MASHAVL; lines 3631-3818 confidence: high

The Prophet calls Ali the Lion of God, warns him not to trust in lion-like valor, and tells him to seek refuge under the palm-trees of Truth and obedience to the spiritual guide.

The passage repeatedly counsels Ali to seek refuge in the wise guide, follow the Director, and avoid traveling the road alone.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE MASHA VI. / THE THREE FISHES. / MOSES. AND PHARAOH.; lines 13214-13309 confidence: medium

Moses uses images of broken soil, cut cloth, and ground wheat, and says he would free Pharaoh from lust-engendered illusions like a fish from a hook.

Moses describes his best return for Pharaoh's hospitality as freeing him from lust-engendered illusions like a fish from a fish-hook.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE MASHA VI. / THE THREE FISHES. / MOSES. AND PHARAOH.; lines 13214-13309 confidence: high

The passage contrasts ears and nose with the eye, then sensual sight blinded by lust with spiritual insight that sees only the One sole real Being.

The passage contrasts sensory limitation and lust-blinded sight with purified spiritual vision that sees only the One real Being.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE MASNA VL / THE ARAB AND HIS WIFE. / THE ARAB AND HIS WIFE.; lines 3548-3628 confidence: medium

The speaker commands abstinence from vague thoughts, says there are lions in that desert of thoughts, and calls abstinence the root or prince of medicine.

The instruction to avoid vague thoughts and practice abstinence is linked to invigorating the soul.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11670-11847 confidence: high

Solomon charges Bilqis’s messengers to report his kingdom and urges her to renounce sovereignty; later he assures her he has no sinister aim and seeks her presence for spiritual benefit, after which she renounces royal state and comes to learn the true faith.

Bilqis abandons royal state and worldly care and travels to Solomon’s court to learn the true faith.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11849-12056 confidence: high

"And ’twas in my footsteps that he ascended to heaven. / Hence in reality our first parent was my offspring. / As in reality the tree is bom of its own fruit."

The passage and notes connect Muhammad with ascension and say that divine grace can make the body disregard distance in approaching God.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11849-12056 confidence: high

Solomon rebukes Bilqis's messengers for bringing gold instead of a humble heart, then tells of a druggist using soapstone as a weight while a purchaser steals from it, causing himself to receive less sugar-candy; this is applied to men grasping worldly wealth and losing wealth in the world to come.

Solomon rejects gold in favor of humility, the passage contrasts transitory wealth with the world to come, commands the quitting of Saba's wealth, and urges renunciation like Ibrahim for an eternal kingdom.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11849-12056 confidence: medium

A dervish dreams of saints and asks for daily bread without worldly affairs; they send him to the forest, where wild fruits become fit for food. A poor woodcutter saint reads his thoughts and, through prayer, changes firewood into gold and then back into firewood.

The dervish receives instructions from saints in a dream and then finds forest fruits miraculously made suitable for food.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11849-12056 confidence: high

The passage urges renouncing kingship like Ibrahim bin Adham to obtain the kingdom of eternity; Ibrahim sleeps on a throne with guards and music, and the music is said to recall God's call, while horn and drum resemble a dread trumpet blast.

Music recalls God's call, the trumpet blast, the melodies of the spheres and Paradise, and the lovers' primal union with God.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 11849-12056 confidence: medium

The passage urges renouncing kingship like Ibrahim bin Adham to obtain the kingdom of eternity; Ibrahim sleeps on a throne with guards and music, and the music is said to recall God's call, while horn and drum resemble a dread trumpet blast.

The passage urges renouncing a kingdom like Ibrahim bin Adham to obtain the kingdom of eternity and begins the scene of Ibrahim on his throne hearing rooftop disturbance.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12058-12265 confidence: medium

The guards say they seek camels; the speaker asks, “Who ever searched for camels on a housetop?” They answer that they follow his example, “Who seekest union with God while sitting on a throne.”

The search for camels on a housetop is explicitly paired with seeking union with God while sitting on a throne.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12058-12265 confidence: high

No one sees him again; he is compared to fairies invisible to men, his substance is hidden, his fame is like the 'Anka, and bird souls reaching Mount Qaf are mentioned.

The passage links bird souls reaching Mount Qaf with glory and presents Solomon as instructing birds by their states, including the spiritual 'Anka and Mount Qaf.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12058-12265 confidence: high

Bilqis is urged to arise while she has choice, flee unprofitable traffic, act before death seizes her, and steal pearls of the world above rather than worldly shoes.

Bilqis is urged to leave a fading worldly kingdom, seek pearls of the world above, behold the spiritual kingdom and garden, move through heavens without wings, and become her own fortune.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12058-12265 confidence: medium

A cur attacks a blind man in the street rather than hunting the wild ass on the mountains with well-bred dogs; the text states this illustrates pursuit of mean earthly objects and neglect of the spiritual world.

The cur story is explicitly summarized as illustrating mankind’s pursuit of mean earthly objects and neglect of aspiration to the spiritual world.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12268-12451 confidence: medium

The hearer is told to build the living temple of the heart; recalcitrant demons and fairies are collared by angels, and carnal demons and Jinns are made submissive for spiritual building.

The hearer is urged to build the living temple of the heart and discipline inner demons so that the Divine Solomon may be seen.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12453-12650 confidence: high

A Sufi in a beautiful garden sits with head sunk on his breast; friends say, “Look at the signs of God’s mercy, how after its death He quickeneth the earth!”

The Sufi in the garden says the divine signs are more plainly visible in his heart than in the outward creation.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / THE VL / THE MASNA VL / THE MASNA VL; lines 12652-12751 confidence: medium

Commentarial material cites teachings on reason and lust, says humans possess both, and compares the struggle to Majnun seeking Laila while his she-camel seeks her foal.

The passage explicitly compares reason and lust to Majnun trying to reach Laila while the she-camel tries to return to her foal.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI. / THE MASH AVI.; lines 15193-15352 confidence: medium

God is said to use prophets and saints as mirrors for instructing people, remaining hidden behind their bodies while words heard from them are really from Universal Reason or the Word of God.

The passage says God uses prophets and saints as mirrors, with divine speech hidden behind their bodies and heard by people through them.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI. / THE MASH AVI.; lines 15193-15352 confidence: medium

The poem compares the blind imitator to a deaf man laughing by imitation; it says the light, fountain, and outpouring of joy belong to the Shaikh, not the imitator, like water in a vessel or light through glass.

The imitator's joy is likened to water from a fountain and light from the moon; after the command to arise and returning from wanderings, he recognizes his former blindness.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI. / THE MASH AVI.; lines 15354-15446 confidence: medium

The man of imitation is told to come out of Bokhara, humble himself to be exalted, and behold another Bokhara within, where heroes ignore legal questions.

The addressee is told to come out of Bokhara, humble himself to be exalted, and behold another Bokhara within himself.
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Masnavi i Ma'navi: Teachings of Rumi THE MASNA VL / TUB MAS:LAV!. / THE MASH AVI. / THE MASH AVI.; lines 15354-15446 confidence: medium

A land footman is helpless at sea; the one carried by sea is truly learned, receives special favours from the King of kings, and contrasts with the legal theologian unable to behold the light of the Spirit.

The passage contrasts the land-bound footman with the one carried by sea, calling the sea-carried person truly learned and favoured.
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Masnavi i Ma'navi: Teachings of Rumi THE SUFTS BEAST. / THE THIRSTY MAN. / THE MASH AVI. / THE MASHA VI.; lines 6631-6828 confidence: high

The King says the faithful made hellish lusts and fires of pride, wrath, ignorance, greed, and malice pure, and drew water out of the hell of lust.

The faithful quench or transform lust, pride, wrath, ignorance, greed, and malice, and Hell becomes a verdant garden with leaves and fruit.
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Masnavi i Ma'navi: Teachings of Rumi THE SUFTS BEAST. / THE THIRSTY MAN. / THE MASH AVI. / THE MASHA VI.; lines 6631-6828 confidence: medium

God will shine on the heart, seem a sweet garden instead of terror, infuse a new soul, fill the person like a goblet with wine, and open the heart's book to reveal mysteries.

God is said to infuse a new soul, fill the person like a goblet with wine, and open the heart's book to reveal mysteries.
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Masnavi i Ma'navi: Teachings of Rumi THE THIRSTY MAN. / THE MASH AVI. / THE MASHA VI. / THE MASHA VI.; lines 6869-7086 confidence: high

"The Koran's wisdom is like the 'believer's lost camel'"; the text says the camel is lost and sought diligently.

The passage explicitly says the Koran's wisdom is like the believer's lost camel and expands the image into an urgent search.
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Masnavi i Ma'navi: Teachings of Rumi THE TREE OF LIFE. / THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI.; lines 8679-8880 confidence: high

A lover admitted to his mistress's presence reads sonnets instead of embracing her; she says his sighs and invocations waste the moment and show love for his own raptures rather than for her.

The lover's sonnets are rejected because the beloved is present; the surrounding heading and verses apply this to the mystic's need to seek union rather than subjective raptures.
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Masnavi i Ma'navi: Teachings of Rumi THE VL / THE MASNA VL / THE MASNA VL / THE MASHA VI.; lines 12754-12972 confidence: medium

Bayazid predicts Abu-'l-Hasan Khirqani's birth and qualities; after Bayazid's death Abu-'l-Hasan frequents his tomb and one day finds it covered with snow.

Bayazid predicts Abu-'l-Hasan's birth; at Bayazid's snowy tomb a voice calls Abu-'l-Hasan to follow and forsake the world.
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Masnavi i Ma'navi: Teachings of Rumi THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL; lines 8907-9103 confidence: medium

A Darvesh takes up residence in the mountains to enjoy solitude, in a place with many fruit-trees.

The Darvesh withdraws to the mountains, makes a restrictive food vow, and breaks it after hunger and lack of windfall fruit.
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Masnavi i Ma'navi: Teachings of Rumi THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL; lines 9105-9286 confidence: medium

The old man says dead and living sons are visible to the eyes of the heart; they remain with him, and he sees them clearly while awake rather than only in dreams.

The old man says his dead sons are visible to the eyes of the heart and that he sees them clearly while awake, unlike ordinary dream-seeing.
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Masnavi i Ma'navi: Teachings of Rumi THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL; lines 9105-9286 confidence: high

The old man says he withdraws from the world, shakes down leaves of outward sense, and teaches that sense is captive to reason, reason to spirit, and spirit frees reason.

The old man teaches that outward sense must be subdued through reason, spirit, fear of God, and divine help so that mysteries, visions, and opened heavenly gates appear.
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Masnavi i Ma'navi: Teachings of Rumi THE YOUNG DUCKS. / MOSES AND PHARAOH. / THE M ASM AVI. / THE MASNA VL; lines 9288-9372 confidence: high

Daquqi journeys in pious fervor, hoping to see the Friend's splendor in human shape, described through ocean/drop and sun/atom imagery, and reaches the sea-shore late in the evening.

Daquqi travels in pious fervor hoping to see the Friend's splendor in human shape and is characterized as a lover of God.
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Masnavi i Ma'navi: Teachings of Rumi TUB MAS:LAV!. / THE MASH AVI. / THE MASH AVI. / THE MASH A VI.; lines 15449-15619 confidence: medium

An anecdote reports whelps barking in their mother's womb; a heavenly voice explains that they resemble men still veiled in spiritual darkness and not emerged into the light of truth.

The whelps in the womb are explicitly compared with men who have not emerged into the light of truth and remain veiled in spiritual darkness.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: high

“In the land of Roum is a Sufi who glows with divine love; thou must go thither and fan this glow to a clear flame.”

Shams-i-Tabriz is sent to find Jalaluddin, confronts him with a teaching on knowledge, and so impresses him that Jalaluddin seeks uninterrupted conversation and gives himself to mystical association.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: medium

At Nishapur, Fariddudin Attar pointed to Jalaluddin, said he would light a great flame in the world, and gave him the Asrarnama or book of secrets.

Attar predicts that Jalaluddin will light a great flame in the world, and Ruknuddin tells Shams to fan Jalaluddin’s glow of divine love to a clear flame.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: medium

During Shams’s absence, Jalaluddin instituted mystical dances accompanied by flute, identified as the beginning of the Mevlevi or dancing dervish order.

The Mevlevi gyrations are explicitly said to symbolize planets wheeling around a central sun and the creature’s attraction to the Creator.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: high

Shams-i-Tabriz meets Jalaluddin among his disciples, asks the aim of his teaching, calls it mere surface, and says that only complete union of knower with known is knowledge; he quotes a verse about knowledge freeing one from oneself.

Shams-i-Tabriz confronts Jalaluddin, rejects surface practice as insufficient, and redirects him toward a deeper understanding of knowledge.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: medium

Jalaluddin is powerfully affected by Shams's words, converses with him in lonely desert places, neglects teaching, and sees Shams persecuted by disciples; Shams flees, and Jalaluddin follows him in love and longing and persuades him to return.

Jalaluddin is overcome by love and longing after Shams flees, later softening the pain of separation by instituting mystical dances.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: high

The Mevlevis' “gyrations are intended to symbolise the wheelings of the planets round their central sun and the attraction of the creature to the Creator.”

The Mevlevi gyrations are said to symbolize planetary wheelings around the central sun and the attraction of the creature to the Creator.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4030-4135 confidence: high

The passage says Rumi's pilgrimage verses exemplify Sufi spiritualization of Islamic rites: the essential Kaaba is the heart, repeated circumambulation is vain if one wounds a heart, God asks for the heart rather than riches, and the spurned heart is a clear glass where God may be discerned.

The quoted poem says the essential Kaaba is the heart and that honoring the heart matters more than repeated external circumambulation performed without compassion.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high

The introduced pantheistic ode says the speaker existed before earthly names, searched the Cross, pagod, Magian shrine, Kaaba, Candahar, Herat, mountain Kaf, seventh earth, seventh heaven, the Pen, and the Tablet of Fate, and then found the Godhead within the breast.

The ode's speaker searches religious shrines, cities, mountain Kaf, seventh earth, seventh heaven, the Pen, and the Tablet, then finds the Godhead within the breast.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4137-4241 confidence: high

The ode's speaker searches the Cross, pagod, Magian shrine, Kaaba, Candahar, Herat, Mount Kaf, seventh earth, seventh heaven, the Pen, and the Tablet of Fate, then turns inward and finds the Godhead in the speaker's own breast.

The ode's seeker travels or turns to shrines, cities, Mount Kaf, the seventh earth, the seventh heaven, and cosmological objects while seeking the divine.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 confidence: high

Great Sufi teachers enjoin self-mortification, quoting "Die before you die"; the passage names black death, red death, and white death.

The passage quotes 'Die before you die,' explains forms of self-mortifying death, and then offers a parable in which apparent death leads to freedom.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 confidence: high

Sufi teachers enjoin self-mortification and quote, “Die before you die”; black, red, and white death are named.

The passage quotes the saying “Die before you die,” names three kinds of symbolic death, and links dying with self-mortification.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: medium

"Every night, O God, from the net of the body / Thou releasest our souls"; the Sufi is "Like the seven sleepers" and "Like a pen held in the hand of his Lord."

God releases souls at night from body and cages; prisoners and monarchs forget their conditions; the Sufi is dead to worldly affairs and alive to God.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: medium

"Every night, O God, from the net of the body / Thou releasest our souls"; the Sufi is "Like the seven sleepers" and "Like a pen held in the hand of his Lord."

The Sufi is described as dead to worldly affairs and like a pen held in the hand of the Lord.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4355-4473 confidence: medium

The narrator says Rumi presents God as more immanent than transcendent and introduces a passage portraying man ascending through stages of existence back to his Origin.

The passage states that Rumi portrays man ascending through stages of existence back to his Origin.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: high

Man’s work is to polish the soul from rust of concupiscence and self-love until it reflects God like a clear mirror; a couplet asks how one can become a polished mirror if offended by every rub.

The human task is to remove rust from the soul through discipline until it reflects God like a polished mirror.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: high

The prose introduces an ancient oriental belief that jewels are formed by long-continued action of the sun on common stones.

The ancient jewel-formation belief and the poem compare a pebble transformed by sunlight to hearts transformed from earthly opacity to divine clarity by love.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: high

Man must polish the soul from concupiscence and self-love until it reflects God like a clear mirror; discipline is compared to the rubbing needed to polish a mirror.

The human task is to remove rust from the soul until it reflects God like a clear mirror, with discipline compared to rubbing.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: medium

A seeker must choose a pir, or spiritual guide, who represents the Unseen God; obedience and imitation should arise from inward attraction. Jalaluddin is described as believing in free will, and love is called the keynote of his teaching.

The seeker must choose a pir who represents the Unseen God and must obey and imitate him through inward attraction.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4475-4544 confidence: medium

The passage cites an ancient oriental belief that the sun transforms common stones into jewels, then compares this with hearts becoming clear and divine through love's refining ray and reflecting God's light.

Hearts once opaque become clear and divine through love's refining ray and flash back to God the light that made them shine.
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Mystics and Saints of Islam APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM; lines 200-245 confidence: medium

The unknown First Cause is said to be grasped in the light of unchanging moral principles; God is associated with feeling and conscience rather than understanding; mysticism comforts people in trial and affliction.

The passage says the First Cause is grasped through moral principles, feeling, and conscience, and quotes mysticism as the path to reform in Islam.
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Mystics and Saints of Islam APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM; lines 200-245 confidence: low

The mysticism of Islam and Christendom is said to have many points of contact and perhaps to bridge the gulf separating Islam from Christendom and modern civilization.

The passage states that mysticism may bridge Islam and Christendom and quotes mysticism as the unique way in Islam leading to reform.
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Mystics and Saints of Islam APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 confidence: high

The passage lists Sufi phrases including 'The Perfect Man,' 'The new creation,' and 'The return to God,' and connects the Babi name to Christ's 'I am the Door' saying adopted by Mirza Ali.

The passage lists 'The return to God' among Sufi phrases and quotes Martyn saying Sufis believe all will finally return to God from whom they emanated.
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Mystics and Saints of Islam APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II / APPENDIX III; lines 5638-5700 confidence: medium

The passage describes Mansur-al-Hallaj as a celebrated Sufi put to death at Baghdad in 919 A.D. for exclaiming in mystic ecstasy, “I am the Truth.”

Mansur’s ecstatic cry “I am the Truth” is presented as the cause of his execution and as a Sufi mystical utterance.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 confidence: medium

Rumi says: 'Jesus, thy Spirit, is present with thee; Ask help of Him, for He is a good Helper.'

Rumi says, 'Jesus, thy Spirit, is present with thee' and instructs the addressee to ask help of him.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5703-5827 confidence: medium

Rumi contrasts leaving Jesus and cherishing an ass; Jesus' portion is knowledge and wisdom, and lust should not vanquish reason.

Rumi presents Jesus as knowledge and wisdom and as a present spirit who helps, in contrast to cherishing an ass.
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Mystics and Saints of Islam APPENDIX II / APPENDIX III / APPENDIX IV / CHRIST IN MODAMMEDAN TRADITION.; lines 5936-5958 confidence: medium

One tradition calls Christ 'Imam al ashin,' glossed as 'Leader of the wanderers.'

Christ is called 'Leader of the wanderers,' and the saints of Islam are described as often marked by homelessness.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 439-536 confidence: high

Early second-century Islam stressed love to God; Rabia is named as an example, and ecstatic states and visions are linked to intuition, divine illumination, and contemplation of God.

Ecstatic states and visions are said to lead through intuition and divine illumination to spiritual contemplation of God.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 439-536 confidence: medium

The author describes ecstasy as tied to religious enthusiasm and presents humanity's striving beyond ordinary bounds as an unquenchable thirst for the fountain-head of knowledge, while noting self-delusion.

The author describes humanity's spiritual impulse as an unquenchable thirst for the fountain-head of knowledge and a struggle toward something higher.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 439-536 confidence: high

Early Islam placed stress on cultivating love to God; Rabia is an outstanding female Sufi example; this was connected with ecstatic states, visions, intuition, divine illumination, and contemplation of God.

Ecstatic states and visions are said to lead through intuition and divine illumination to spiritual contemplation of God.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 439-536 confidence: medium

The ecstatic bent of Islamic ascetics and later Sufis is said to arise from these beginnings; the passage adds that people attributed inner feelings to outer causes and sought outside themselves the Divinity carried within.

The passage says self-originated feeling phases were attributed to outer causes and that people sought outside themselves the Divinity carried within.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 confidence: high

The third class applies poetic meanings to human-divine relations; the Sufi initiate seeks knowledge of God, meeting Him, union with Him through secret contemplation, removal of the veil, ascetic practices, and overcoming obstacles.

The would-be Sufi initiate has a goal of knowing, meeting, and uniting with God, follows a special path, performs ascetic practices, overcomes obstacles, and seeks removal of the veil.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 confidence: high

The would-be Sufi initiate aims at knowledge, meeting, and union with God through secret contemplation, removal of the veil, ascetic practices, and overcoming obstacles; poetry about union, separation, and longing can set the heart aflame like a spark on tinder.

The initiate is said to have a goal, a special path, ascetic practices, and spiritual obstacles before knowledge, meeting, and union with God.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 538-636 confidence: medium

Ghazzali is reported as saying that one unmoved to tears by Qur'an recitation should pretend to weep, because forced acts may later become spontaneous.

Qur'an recitation and poetic verses are repeatedly described as inducing tears, ecstatic contemplation, trance, or stages of mystical response.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 638-672 confidence: medium

Ghazzali leaves his family in Bagdad, goes to Damascus for two years to study Sufism, and afterward makes the pilgrimage to Mecca and Medina.

Ghazzali leaves family and home, studies Sufism, undertakes pilgrimage, experiences indescribable revelations in solitude, and reaches conviction about the Sufi way.
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Mystics and Saints of Islam CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY; lines 638-672 confidence: high

Ghazzali narrates leaving his family in Bagdad, going to Damascus for two years to study Sufism, and afterward making pilgrimage to Mecca and Medina.

Ghazzali leaves family life, studies Sufism, undertakes pilgrimage, receives indescribable revelations in lonely musings, and reaches conviction about the Sufi way.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 confidence: high

Ibrahim is Prince of Balkh; at night a roof speaker claims to seek a camel on the roof and rebukes him for seeking the Most High from a throne of gold; Ibrahim spends the night in prayer.

Ibrahim begins as a wealthy prince, receives rebukes and calls, then leaves royal life for wandering dervishhood.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 confidence: medium

Ibrahim joins a caravan to Mecca. Servants seeking him fail to recognize him, beat him after he calls himself a sinner and infidel, and later apologize. He remains in Mecca and supports himself by daily toil.

Ibrahim is unrecognized, beaten, lives among ragged fakirs, and supports them by selling wood and buying bread.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1132-1217 confidence: medium

Ibrahim joins a caravan to Mecca. Servants seeking him fail to recognize him, beat him after he calls himself a sinner and infidel, and later apologize. He remains in Mecca and supports himself by daily toil.

Ibrahim travels to Mecca for pilgrimage, and later his son journeys there to find him among the fakirs.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1219-1298 confidence: high

Asked why he abandoned rank and kingdom, Ibrahim says a mirror showed his tomb, the long road to the other world, no provision for the way, and an upright judge questioning him.

Ibrahim explains abandoning rank and kingdom through a mirror vision of tomb, long road to the other world, lack of provision, and a rigorous judge.
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Mystics and Saints of Islam CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV; lines 1219-1298 confidence: medium

Ibrahim asks a dervish about wife and children; when the dervish has none, Ibrahim says this is well, because a married dervish is like one embarking on a vessel and one with children is like one drowning.

Ibrahim advises that having no wife and children is well for a dervish and compares marriage and children to vessel-embarkation and drowning.
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Mystics and Saints of Islam CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1399-1483 confidence: high

Harun asks Fazl to take him to someone who can raise him from moral torpor; Sofyan responds with deference, and Harun rejects him as not the man sought.

Harun seeks someone to raise him from moral torpor, rejects an ascetic who shows courtly deference, and receives severe counsel from Fudhayl.
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Mystics and Saints of Islam CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1399-1483 confidence: high

While climbing a wall to see a girl he loved, Fudhayl hears: "Is not the time yet come unto those who believe that their hearts should humbly submit to the admonition of God?" He replies that the time has come.

A Qur'anic verse heard while Fudhayl is climbing a wall prompts his immediate declaration that the time for submission has come.
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Mystics and Saints of Islam CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 confidence: medium

"I make abnegation of this world, and thou makest abnegation of the next."

Fudhayl contrasts his abnegation of this world with the Caliph's abnegation of the next, stating that this world is transitory and the next endures forever.
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Mystics and Saints of Islam CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 confidence: medium

Sofian Tsavri recounts a night conversation with Fudhayl; Fudhayl says it was not good because each man sought to please the other and both forgot the Most High, and he says each should sit still and lift his heart toward God.

Fudhayl says that conversation seeking mutual gratification was not good because it made both speakers forget the Most High, and that they should lift their hearts toward God.
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Mystics and Saints of Islam CHAPTER III / RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V; lines 1485-1557 confidence: high

Despite Fudhayl's fasts, watchings, ragged dress, and pilgrimages, the narrator says he preferred interior virtue and purity of intention to outward observances; he also teaches meekness and patience over constant fasting and prayer, and insists on prayer in union with a superior.

The narrator says Fudhayl preferred interior virtue and purity of intention to outward observances, and Fudhayl says meekness and patience can gain higher reward than continual fasting and prayer vigils.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1758-1847 confidence: high

Zu'n Nun recounts a desert journey in which a blind bird falls from its nest; the ground opens and produces gold and silver trays containing sesame and water, after which he says the event was enough warning for him to renounce the world.

Zu'n Nun sees a blind bird supplied by the opened ground with sesame and water, calls the event a sufficient warning, and renounces the world.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1758-1847 confidence: high

In Cairo, Zu'n Nun rebukes public and official vice; local governors have him beaten and imprisoned, and he is dragged through the street while declaring that this is nothing if he is not separated from God.

After rebuking public vice, Zu'n Nun is beaten, imprisoned, and dragged through the street, while declaring the suffering insignificant if he is not separated from God.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1758-1847 confidence: high

Zu'n Nun sees a lovely maiden on a palace roof by a river while performing devotions; she says true initiation would leave his attention fixed on God, then disappears, and he recognizes her as an angel.

A maiden rebukes Zu'n Nun for letting anything draw his attention away from God, disappears, and is recognized as an angel.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1758-1847 confidence: high

Zu'n Nun reports seeing a blind bird fall from its nest; the ground splits and gold and silver trays emerge with sesame and water, leading him to renounce the world and remain at the door of divine mercy.

Zu'n Nun interprets the blind bird's miraculous provision as sufficient warning and renounces the world.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 confidence: high

A disciple who has made forty pilgrimages and practiced forty years of austerity asks Zu'n Nun for a cure; Zu'n Nun tells him to omit prayer, eat, and sleep; in a dream the Prophet conveys the Friend's message to continue bravely on the path and receive reward.

The disciple's forty pilgrimages and forty years of nightly devotions are explicitly directed toward revelation from the unseen world and communication from the Friend.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 confidence: high

Zu'n Nun, circling the Kaaba, sees a pale emaciated man who says he loves the Friend, that the Friend comes near and is kind, and that those nearest the Friend are most severely tried.

The emaciated man states that those whom the Friend approaches most nearly are the most severely tried.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 confidence: high

Schakran grieves that he was not chosen as the saint's successor; in sleep he hears a voice saying divine favor is a free gift and that an erring servant has been called to repentance; Schakran repents his ambition.

Dream or sleep messages redirect both Schakran and Zu'n Nun's disciple, correcting ambition or despair and giving instruction on the path.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 confidence: high

While circling the Kaaba, Zu'n Nun sees a pale, emaciated man who affirms love and nearness to the Friend and says those whom the Friend approaches most nearly are most severely tried.

The emaciated man says the Friend approaches him and that those nearest to the Friend are the most severely tried.
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Mystics and Saints of Islam CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1849-1945 confidence: medium

Zu'n Nun daily prays for uncertainty about tomorrow's subsistence, absence of honor among people, and seeing God's face in mercy at death; near life's end he says the first two were granted and trusts the third will be granted.

Zu'n Nun prays to see God's face in mercy at death and wishes his last breath to bless the Most High.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: high

The poem contains birds representing mystics who unite under the hoopoe to journey to the court of the Simurgh, a mysterious bird whose name signifies thirty birds and who dwells in world-encircling Mount Kaf.

Birds representing mystics journey under a guide to the court of the Simurgh through a perilous road on which few reach the goal.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: medium

The poem contains birds representing mystics who unite under the hoopoe to journey to the court of the Simurgh, a mysterious bird whose name signifies thirty birds and who dwells in world-encircling Mount Kaf.

The hoopoe leads the birds, answers their reluctance with rebuke, and gives the map of the road.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: high

The birds debate and make excuses; the hoopoe rebukes them, warns the journey is perilous and few reach the goal, and lists seven valleys: Search, Love, Knowledge, Independence, Unity, Amazement, and Poverty and Annihilation.

The hoopoe lists seven valleys that must be traversed, each associated with a stage or condition of spiritual progress.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: high

The Mantiq-ut-tair is an allegorical poem in which birds representing mystics journey under the hoopoe to the court of the Simurgh, a mysterious bird dwelling in Mount Kaf, the world-encircling mountain.

Birds representing mystics follow the hoopoe toward the Simurgh on Mount Kaf through a dangerous road where few reach the goal.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3386-3482 confidence: high

The hoopoe lists seven valleys: Search, Love, Knowledge, Independence, Unity, Amazement, and Poverty and Annihilation, beyond which there is no further advance.

The hoopoe defines seven valleys as required stages, each with distinct tests or conditions for the seeker.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 confidence: medium

Attar’s Amazement allegory: a princess’s companions drug a slave, have him carried to the harem, where he awakens among splendor and music, falls into bewildered love, and later returns to his post uncertain whether the experience was dream or reality.

The slave briefly encounters overwhelming beauty, becomes filled with love for the princess, and is left unable to determine the nature of the experience.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 confidence: high

The seventh valley is Poverty and Annihilation, described through incapacity and images of shadows vanishing before a sun and figures on water disappearing in an agitated ocean.

The seventh valley is named Poverty and Annihilation and is described as a state where ordinary forms vanish and repose is found through annihilation.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 confidence: high

After the description of the seven valleys, the birds are discouraged and terrified by the hoopoe’s discourse; many die at the assembly, while the others agree to begin the journey and travel for long years.

The birds undertake a long journey after hearing the valleys, and only a very small band reaches the goal while many die or fail through ordeals.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 confidence: high

The seventh valley is Poverty and Annihilation; the pilgrim's condition is described as forgetfulness, deafness, dumbness, fainting, and annihilation, with images of shadows vanishing before the sun and figures erased on the ocean.

The seventh valley is Poverty and Annihilation, where ordinary faculties fail and the pilgrim finds repose through annihilation.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3484-3564 confidence: high

After the description of the seven valleys, the birds are oppressed and terrified by the hoopoe's discourse; many die on the spot, while the rest consent to begin the long journey.

The birds begin a long pilgrimage after the hoopoe's discourse; many die or fail through varied dangers, and only a small band reaches the goal.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3566-3632 confidence: high

Countless birds start; only thirty reach the Palace of the Simurgh exhausted and ask that the Simurgh become their king because of love for him.

The birds travel a long road to the Simurgh's palace, seeking admission and recognition from the one they want as king.
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Mystics and Saints of Islam CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII.; lines 3566-3632 confidence: high

Countless birds start; only thirty arrive exhausted at the Palace of the Simurgh and state that love drove them to seek Him as king.

The birds travel a long road to reach the Simurgh, whom they seek as king, and only thirty reach the goal.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 confidence: medium

Moderate Shiites interpret Hallaj’s doctrine as ascetic discipline by which a person can rise to the elect and angels, be purged of everything human, receive God’s spirit as Jesus did, and have actions done by God.

The moderate Shiite account describes abstinence, refusal of pleasure, chastising the flesh, gradual lifting to the height of the elect and angels, and purification from everything human.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1947-2038 confidence: high

Moderate Shiites interpret Hallaj's doctrine as an ascetic practice of abstinence and bodily chastisement through which a person rises toward the elect and angels, is purged of the human, receives God's spirit, and acts by God.

The Shiite account describes abstinence, refusal of pleasure, and bodily chastisement as a progressive path by which a person rises to the elect and angels and is purged of the human.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 confidence: medium

The vizier shows the passage to cadi Abou Amr; Abou Amr accuses Hallaj of lying and infidelity, and the vizier obtains a signed death sentence from the maulvies.

Hallaj is condemned after disputed teachings and is explicitly described by Attar as a martyr in the way of truth; he refuses to retract before execution.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2040-2134 confidence: medium

Attar's account calls Hallaj a martyr in the way of truth, pure within and without, loyal in love, drawn toward God's face, consumed by love's flames, miraculous, and knowledgeable in mysteries.

Attar describes Hallaj as consumed by love and drawn toward contemplation of God's face, while Hallaj repeatedly says 'I am the Truth.'
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 confidence: high

Hallaj walks confidently though loaded with chains, saying he is going to the presence of the King; he speaks of a Host’s drink, circulating cups, the executioner, and “drinks with the Dragon,” with the note identifying the Dragon as God.

Hallaj says he is going to the presence of the King and calls the first rung of the scaffold ladder the first step heavenward.
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Mystics and Saints of Islam CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 2136-2245 confidence: medium

Mansur's hands and feet are cut off; he says bodily mutilation is easy compared to severing links to the Divinity, speaks of other feet for traversing both worlds, and uses blood as ablution.

After his feet are cut off, Mansur says he has another pair of feet with which he can traverse both worlds.
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Mystics and Saints of Islam CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2248-2328 confidence: high

Habib remits all debts, invites debtors to reclaim their bonds, gives away his accumulated wealth, builds a hermitage on the banks of the Euphrates, spends nights in prayer, and attends Hasan Basri's instruction.

Habib remits debts, returns bonds, gives away all accumulated wealth, builds a hermitage by the Euphrates, and devotes nights to prayer.
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Mystics and Saints of Islam CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2248-2328 confidence: medium

Habib remits all debts owed to him, announces that debtors may take back their bonds, and gives away all the wealth he had amassed.

Habib remits debts, gives away his wealth, builds a hermitage by the Euphrates, spends nights in prayer, and resolves to give up the world and live to God.
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Mystics and Saints of Islam CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2330-2406 confidence: medium

Habib explains his sanctity by saying he purifies his heart while Hasan blackens paper; Hasan laments having only the outward show of knowledge.

Habib contrasts purifying the heart with Hasan's blackening paper, and Hasan laments having only the outward show of knowledge.
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Mystics and Saints of Islam CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 2330-2406 confidence: high

Hasan avoids praying with Habib because of faulty pronunciation; in a dream the Lord says prayer with Habib would have surpassed Hasan's other prayers because Habib's heart feels rightly.

Hasan judges Habib's prayer by pronunciation, but the dream answer says Habib's heart feels rightly and that prayer with him would have been of great worth.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2409-2494 confidence: medium

“When I was perplexed about any question,” Avicenna says, “I went to the mosque and prayed God to resolve the difficulty”; at night he lit a lamp and read and wrote.

Avicenna prays for solutions, studies by lamp at night, and reports that solutions to intellectual problems often came in sleep.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2409-2494 confidence: medium

In an autobiographical fragment, Avicenna says he prayed in the mosque when perplexed, studied by lamp at night, drank wine when tired, and often discovered solutions in sleep.

Avicenna seeks answers through mosque prayer, night study, and dreams that sometimes yield solutions to waking problems.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 confidence: high

The old man says: "I am called Hay ibn Yokdhan, and I was born in Jerusalem"; he says he traverses all regions of the earth, follows his Father's direction, and has been entrusted with "the keys of all the sciences."

The allegorical narrator encounters Hay ibn Yokdhan, interpreted as active Intelligence, who has access to all sciences and guides inquiry toward logic and hidden knowledge.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 confidence: medium

Logic, allegorized through physiognomy, is said to judge hidden things by outward manifestation, reveal what nature conceals, and point toward freedom from earthly entanglements and sensual propensities.

Logic is described as revealing what nature conceals and pointing the way to freedom from earthly entanglements and sensual propensities.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2496-2579 confidence: high

In the allegory, the narrator excursions with friends and meets an old man whose advanced age contrasts with his youthful ardour and unbent, unwithered appearance.

The allegory depicts the soul-like narrator seeking understanding, meeting an ageless guide identified as active Intelligence, and receiving teaching about logic as a route to hidden knowledge.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: high

The narrator accepts the description, alternates gentleness and severity, invokes God, and prepares for the journey; the old man warns that the journey will be difficult and progress interrupted unless the companions lose influence.

A seeker receives guidance from an old man, prepares for a difficult journey, and is given a map of barriers, regions, darkness, fountain, mountain, and infernal guardians.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: high

The old man says the universe has visible heaven and earth plus eastern and western regions beyond barriers passable only by few elect souls through divine grace; healing waters from a fountain near a stagnant pool empower the traveller to cross deserts, climb Mount Kaf, and evade hell’s guardians.

The traveller who washes in and is refreshed by the fountain’s healing waters receives energy to cross deserts, climb Mount Kaf, and evade hell’s guardians.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: medium

Perpetual darkness surrounds the pole until God permits light; one who enters fearlessly emerges into a clear plain and finds the springing fountain.

The old man says that one who fearlessly enters the polar darkness emerges into a clearly lighted plain and finds the fountain.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: high

The right-hand companion, irascibility, is likened to fire, torrent, runaway horse, and lioness; the left-hand companion, carnal concupiscence, to a famished beast; both must be tamed by holding the reins tight.

The passage presents irascibility and concupiscence as companions whose reins must be held tightly so the traveller may progress.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: high

The old man counsels that the journey will be impeded and difficult, progress will be interrupted, and wholehearted effort weakens the companions while yielding to them causes defeat.

A knowledgeable old man guides the narrator by explaining hidden eastern and western regions, barriers, and means of passage.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: high

Washing or refreshment in flowing waters from a fountain near a stagnant pool gives the traveller energy to cross deserts, scale Mount Kaf, and evade hell's guardians and the abyss.

The fountain's healing waters refresh and energize the traveller, enabling desert crossing, ascent of Mount Kaf, and escape from hell's guardians.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2581-2665 confidence: medium

Perpetual darkness surrounds the pole; one who fearlessly enters emerges into a lighted plain and finds the springing fountain.

The one who fearlessly enters the pole's perpetual darkness emerges into a clearly lighted plain where the fountain is found.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: high

The two horns attack the human soul; the marching horn embellishes evil actions and urges violence and vileness; spirits of the flying horn whisper denial of resurrection, retribution, and a spiritual Lord.

The discourse repeatedly moves beyond one region to another, from hostile forces through angelic faculties and guardians to beings near the supreme King and Active Intelligence.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: high

The Lord is beyond description and comparison; Face and Hand represent beauty and bounty; even a cherub would be dazzled by His essence; beauty veils beauty like the sun veiled by excess light; saints who glimpse His beauty remain entranced and return from ecstasy with sadness.

The Lord is beyond description, even a cherub would be dazzled by His essence, and divine manifestation is compared to sunlight that veils itself by excess brightness.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: medium

The Lord is beyond description and comparison; Face and Hand represent beauty and bounty; even a cherub would be dazzled by His essence; beauty veils beauty like the sun veiled by excess light; saints who glimpse His beauty remain entranced and return from ecstasy with sadness.

Saints who have given themselves to the Lord may glimpse His beauty, remain entranced forever, and when they return from ecstasy to the perishable world are haunted by regret and sadness.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: medium

The narrator states that the allegory, like Avicenna's other mystical treatises, concerns the progress of the human soul, created for eternity, united with the body to form a spiritual microcosm, and prepared through development of higher faculties.

The soul is created for eternity, develops through earthly life, prepares by cultivating higher faculties, and receives beatitude according to the intensity of spiritual desire.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: high

A region inhabited by angelic-origin beings is described; these beings communicate with man, aid spiritual progress, and are identified as intellectual faculties desiring release from irascibility and concupiscence.

The discourse moves from lower hostile forces through angelic-origin beings, angels, higher contemplative beings, Active Intelligence, and the Lord.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: medium

The highest region contains pure spirits. The Lord is exempt from desire and beyond full description or comparison; divine beauty and bounty are represented by Face and Hand, glory dazzles even cherubim, and saints who glimpse divine beauty remain entranced and saddened after ecstatic return.

The Lord cannot be fully described or contemplated; His manifestation is veiled by glory, and a glimpse of His beauty entrances saints.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2667-2765 confidence: high

The narrator explains that the allegory concerns the progress and development of the human soul, which is created for eternity; its union with the body aims at forming a spiritual and independent microcosm.

The explanatory prose says the soul is created for eternity and prepares for next-life beatitude through higher faculties and intellectual perception in which knower and known are one.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: high

Avicenna's poem presents the soul as a rare uncaptured dove descending from heaven, unwillingly joining the body, becoming familiar with the world, and forgetting the protected park.

The poem describes the soul descending from heaven, being detained in the body and world, remembering the protected park, and approaching departure toward the spiritual world.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2767-2865 confidence: medium

The poem says the soul remembers the protected park, weeps, approaches departure for the spiritual world, coos on a lofty pinnacle, and comes to knowledge of every mystery in the universe.

The poem states that the soul’s descent was predestined so it might hear what it had not heard and that it comes to knowledge of every mystery in the universe.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

Professor Browne says a famous stanza in Fitzgerald's Omar Khayyam was composed by Avicenna: "Up from earth's centre through the Seventh Gate / I rose, and on the throne of Saturn sate..."

The stanza's speaker rises through the Seventh Gate to Saturn's throne and unravels many knots but not the master-knot of human fate.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

Flowing waters signify logic and metaphysics; stagnant pool signifies positive science; the person refreshed by philosophical waters grasps the universe and scales the encircling mountain of Kaf.

Flowing waters are glossed as logic and metaphysics; their refreshment lets man grasp the universe and scale the encircling mountain of Kaf, the heights of science.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: medium

The pole surrounded by darkness signifies the human soul, intended to govern the body but needing divine grace to attain truth and emerge into full light.

The pole in darkness is glossed as the human soul, unable to attain truth without divine grace but able to emerge into full light.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: medium

“Up from earth's centre through the Seventh Gate / I rose, and on the throne of Saturn sate ... But not the master-knot of human fate.”

The ascent speaker unravels many knots but not the master-knot of human fate; other notes describe philosophy as enabling universal understanding.
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Mystics and Saints of Islam CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 2867-2943 confidence: high

The pole surrounded by darkness signifies the soul of man, which cannot attain truth unless guided by divine grace, after which it emerges into full light.

The pole surrounded by darkness signifies the soul, which attains truth only through divine grace and emerges into full light.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 2946-3022 confidence: medium

The passage says Islam's condition caused devout distress, and that Ghazzali, after long and earnest search, had found rest and peace in Islam and opposed destructive forces.

The passage says that after a long and earnest search Al Ghazzali found rest and peace in Islam, and it links his example to Sufi mysticism and asceticism.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 2946-3022 confidence: medium

The passage says Ghazzali found rest and peace in Islam after long search and devoted his energies to opposing destructive forces; it lists his defense of revelation, refutation of heretics, championing of orthodoxy, and urging of Sufi mysticism and asceticism.

The passage says Ghazzali undertook a long and earnest search, found rest and peace in Islam, and urged readers toward Sufi mysticism and asceticism.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: medium

Muhammadan dynasties are said to favor literature and science; earnest spirits, weary of political confusions, cultivate the inner life as compensation and refuge.

The passage explicitly says earnest spirits, weary of political confusion, devoted themselves to the inner life as compensation and refuge.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: high

A deep unrest and thirst for peace lead Ghazzali to resign his appointment and enter religious seclusion at Damascus and Jerusalem, together with pilgrimage to Mecca and Medina, lasting nearly ten years.

Ghazzali's unrest and thirst for peace lead him to leave his appointment for seclusion in Damascus and Jerusalem and pilgrimage to Mecca and Medina.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: medium

Near the close of life Ghazzali again resigns his post, gives himself to contemplation in Tus, spends his remaining days in devotional exercises, Sufi fellowship, and religious instruction of the young, and dies devoutly in A.D. 1111.

Toward the end of life, Ghazzali again resigns and gives himself to contemplation, devotion, Sufi fellowship, and instruction in Tus.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: medium

Muhammadan dynasties favored literature and science; earnest spirits, weary of political confusion, cultivated the inner life as refuge, and Ghazzali is named as the most striking figure.

The passage explicitly links political confusion and outward distraction to a turn toward cultivating the inner life, with Ghazzali as the chief example.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: high

A deep unrest and thirst for peace led Ghazzali to give up his appointment and enter religious seclusion at Damascus and Jerusalem; this, with pilgrimage to Mecca and Medina, lasted nearly ten years.

Ghazzali leaves his appointment after inner unrest and seeks religious seclusion at Damascus and Jerusalem, together with pilgrimage to Mecca and Medina.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3024-3106 confidence: medium

Near the close of life Ghazzali again resigned to live contemplatively at Tus, spending his remaining days in devotional exercises, Sufi fellowship, and religious instruction of the young; he died in 1111 and founded a Sufi convent and jurisprudence professorship.

Near death, Ghazzali again resigns and spends his remaining years in contemplation, devotion, Sufi fellowship, and religious instruction.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3293-3383 confidence: high

Ghazzali stresses self-observation and self-knowledge, is compared with Augustine and Descartes, surrenders to God’s will, and finds God revealed in consciousness and free will.

Ghazzali is described as emphasizing self-observation and self-knowledge and finding God revealed in his own consciousness.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3293-3383 confidence: medium

Ghazzali stresses self-observation and self-knowledge, is compared with Augustine and Descartes, surrenders to God’s will, and finds God revealed in consciousness and free will.

The passage says Ghazzali, troubled by scepticism and unsatisfied with speculation, surrenders himself to the will of God.
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Mystics and Saints of Islam CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 3293-3383 confidence: medium

While contemporaries pursued metaphysical theories, Ghazzali laid stress on self-observation and self-knowledge, expressed by the saying that one who knows himself knows God.

The passage states that Ghazzali stressed self-observation and self-knowledge and found God revealed within consciousness and free will.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: high

The Sheikh dreams he is fated to leave Mecca for Roum and become an idolater; he tells four hundred disciples he must go to Roum to have the dream explained, and they accompany him.

The Sheikh's distressing dream says he must leave Mecca for Roum and become an idolater; he then travels with his disciples to have the dream explained.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: medium

The young Christian sees the Prophet in a dream telling her to follow the Sheikh, adopt his doctrine, and be pure; she wakes with a strong impulse to seek him.

The maiden dreams that the Prophet commands her to follow the Sheikh and adopt his doctrine; she then searches for him, and an inner voice informs the Sheikh of her change.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: high

He dreams he is fated to leave Mecca for Roum and become an idolator; on waking he decides to go to Roum for the dream’s explanation, accompanied by four hundred disciples.

The Sheikh dreams he must leave Mecca for Roum and then undertakes the journey with his disciples to understand the dream.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: medium

The Sheikh Sanaan is described as a saint of his age, repeated pilgrim to Mecca, strict observer of religious practice, spiritually advanced, and healer of the sick.

A saintly Sheikh falls violently in love with the Christian girl, disregards his religious duties, and resists the remonstrances of his disciples.
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Mystics and Saints of Islam CHAPTER X / CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN.; lines 3635-3726 confidence: medium

The girl says that if he is earnest, he must wash his hands of Islam, bow to idols, burn the Koran, drink wine, and abandon religious observances.

The girl who demanded the Sheikh’s apostasy later follows a prophetic dream, abandons infidelity according to the inner voice, and asks the Sheikh for instruction.
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Mystics and Saints of Islam CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL.; lines 3728-3758 confidence: medium

Gabriel, near the Throne, hears Allah accepting someone's prayer and thinks the unseen invoker must be a saint of surpassing merit.

Gabriel hears an accepted prayer, searches over lands and seas for the unseen suppliant, and receives divine guidance to locate him.
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Mystics and Saints of Islam CHAPTER XI / CHAPTER XII. / STORY OF THE SHEIKH SANAAN. / THE ANGEL GABRIEL AND THE INFIDEL.; lines 3728-3758 confidence: medium

At night Gabriel is near the Throne and hears Allah answer someone’s prayer; Gabriel assumes the suppliant must be a great saint and begins searching for him.

Gabriel searches over lands and seas to identify the unknown person whose prayer God is answering.
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Mystics and Saints of Islam CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4547-4637 confidence: high

Persian theosophy is summarized as teaching that 'the universe was an emanation of God' and the human soul was 'a spark of the Divine Essence' destined to return to God after purification.

Persian theosophy is summarized as describing the soul as a spark of Divine Essence gone astray in the world and destined to return to God after purification.
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Mystics and Saints of Islam CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4639-4734 confidence: medium

Egypt is described as favorable to mysticism; Christian anchorites practiced austerity in the Thebaid; Zu'l Noun introduced visions and ecstasies; Omar Ibn Faridh and Sharani are placed in an Egyptian mystical lineage; Sharani is revered at Cairo and associated with a mosque and Al bahr al Maurud.

The passage links Egypt with mystic tendencies, Christian desert austerity, and later Islamic visions, ecstasies, and Sufi ascetics.
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Mystics and Saints of Islam CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4639-4734 confidence: medium

Egypt is described as favorable to mystic tendencies; Christian anchorites practiced austerity in the Thebaid; Arab chroniclers associate Egypt with the origin of Arab mysticism; Zu'l Noun, Omar Ibn Faridh, and Sharani are named; Sharani is revered in Cairo as a saint.

The passage links Egyptian ascetic practice, Sufi theosophy, and Zu'l Noun's introduction of visions and mystic ecstasies into Islam.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4800-4894 confidence: high

At twenty-one Mullah Shah leaves relatives and country, goes to Balkh, continues studies in Kashmir, and resolves to go to Lahore to seek the saint Sheikh Mian Mir because of his thirst after truth.

Mullah Shah leaves family and country, travels for study, and seeks Mian Mir because of an irresistible thirst after truth.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4800-4894 confidence: high

Mullah Shah is born in Erkesa in Badakshan; at twenty-one he leaves relatives and country, studies in Balkh, travels to Kashmir, and resolves to seek Sheikh Mian Mir in Lahore.

Mullah Shah leaves home, studies in multiple places, seeks a guide, undertakes exercises, and is told that his goal is within himself.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4896-4988 confidence: high

Verses say: "asceticism is an alchemy which changes dust into God" and compare the mystic to "a drop" falling into the sea.

The cited verses describe asceticism as alchemy that changes dust into God.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 confidence: high

Dara-Shikoh, a religiously inclined prince, goes by night with Mujahid to Mullah Shah's dwelling; Mullah Shah sits in meditation at the foot of an ancient plane-tree, and the prince enters alone and waits silently.

Dara-Shikoh feels drawn toward God, seeks a spiritual guide, and repeatedly approaches Mullah Shah despite initial rejection.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 confidence: high

Dara-Shikoh visits Mullah Shah at night in his cell, salutes at the threshold, tends the smoking wick of a single lamp, gains the sheikh's affection, and later blindfolds himself as Mullah Shah concentrates so that the invisible world is revealed to him.

Mullah Shah instructs Dara-Shikoh to blindfold himself and concentrates upon him so that the invisible world is revealed to his view.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 confidence: high

Dara-Shikoh is religiously inclined, prays and meditates at night, becomes curious about Mullah Shah, and leaves the palace one night with Mujahid to visit him.

Dara-Shikoh leaves his palace at night to visit the retired Mullah Shah because he is drawn toward God and seeks a spiritual guide.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 4990-5073 confidence: high

Dara-Shikoh visits Mullah Shah's cell at night, tends the smoking wick of the single lamp, wins the Sheikh's affection, later blindfolds himself at the Sheikh's command, and sees the invisible world.

Mullah Shah tells Dara-Shikoh to blindfold himself, concentrates attention on him, and the invisible world is revealed to the prince.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5075-5159 confidence: medium

The passage describes broad enthusiasm for Mullah Shah among poor peasants and princes, ascetic training, and the Master's gaze opening neophytes' inward senses to the spiritual world.

The passage says the Master fixes his gaze upon neophytes until their inward senses open and they can see wonders of the spiritual world.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5075-5159 confidence: medium

The Master is said to exercise magnetic influence, fixing his gaze on neophytes until their inward senses open and they can see wonders of the spiritual world.

The Master’s gaze is said to open neophytes’ inward senses and make them able to see wonders of the spiritual world.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 confidence: high

The pupil must submit to long painful self-discipline and severe ascetic tests before the spiritual master opens the heart to mysteries of the spiritual world.

The pupil undergoes severe self-discipline before the master opens the heart to spiritual mysteries, and the doctrine is reserved for initiates.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 confidence: medium

Dara-Shikoh’s desire to explore the doctrine of Unity, described as a boundless ocean, increased; he determined to read inspired works so that the word of God might comment on itself, including the Pentateuch, Gospels, and Psalms.

Dara-Shikoh’s thirst for the doctrine of Unity increases, and he reads inspired works so that the word of God may comment on itself.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5161-5256 confidence: medium

Dara-Shikoh had studied different sects and Sufi philosophers; his thirst for the boundless ocean of Unity increased, and he read inspired works such as the Pentateuch, Gospels, and Psalms so that one expression of God's word might elucidate another.

Dara-Shikoh's thirst to explore the doctrine of Unity increases, and he reads Sufi and scriptural works to clarify divine teaching.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5258-5302 confidence: high

Dara-Shikoh desires to know why Divine Unity is discussed in Hindustan; ancient Indian philosophers are said to accept it, while present-day philosophers are criticized as denying it.

Dara-Shikoh’s stated aim is to seek proofs of the Unity of the Supreme Being through inquiry into Hindu sacred texts.
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Mystics and Saints of Islam CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV / CHAPTER XVI; lines 5258-5302 confidence: medium

Dara-Shikoh seeks to understand why Divine Unity is frequently discussed in Hindustan and accepted by ancient Indian philosophers, while contemporary false philosophers are criticized for denying God's unity and attributes.

Dara-Shikoh undertakes an inquiry into Divine Unity and seeks textual proofs in Hindu sacred literature rather than pursuing language learning for its own sake.
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Mystics and Saints of Islam CHAPTER XV / CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS; lines 5305-5393 confidence: medium

The author states that such transformation marked Islamic saints and mystics apparently without Christian contact, then recounts Al-Fudail: a highwayman hears a Koranic verse, responds, shelters in a ruin, hears travellers fear him, turns to God, assures them, becomes an ascetic saint, and shuns the world like carrion.

The converted figures abandon robbery, the chase and princely setting, worldly academic glory, or business, and turn to asceticism, piety, meditation, or renunciation.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 confidence: high

Sufism is defined as constant devotional exercise, living solely for God, abandoning worldly aims and society; after worldly wealth spread, pious persons were distinguished as Sufis or aspirants to Sufism.

The passage defines Sufism through abandoning worldly pleasures, riches, honours, and society for devotional life directed to God.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 confidence: high

The disciple wages warfare with himself and his passions; each struggle produces a state that may become a station (maqam) or remain a passing emotion.

The disciple rises from station to station until reaching knowledge of Divine Unity and God, with progress described as gradual and cumulative.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 confidence: medium

The disciple wages warfare with himself and his passions; each struggle produces a state that may become a station (maqam) or remain a passing emotion.

Warfare with the self and passions produces states, stations, discrimination, and ecstasy that become stages of progress.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 confidence: high

Spiritual combat and meditation are usually followed by lifting the veils of sense and perceiving certain worlds among the things of God, which the sensual man cannot perceive.

Spiritual combat and meditation are followed by lifting the veils of sense and perceiving worlds or invisible things belonging to the things of God.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 confidence: medium

Meditation nourishes the spirit until knowledge of an absent One becomes consciousness of a present One; with veils lifted, the soul receives divine grace and knowledge and approaches the loftiest heaven of angelic beings.

Meditation nourishes the spirit until knowledge of an absent One becomes consciousness of a present One, and the soul receives divine grace and knowledge.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 confidence: high

Sufism is described as constant devotional exercise, living solely for God, abandoning worldly attractions and ordinary aims, separating from society for devotion, and being named Sufism among pious persons in later centuries.

The passage defines Sufism as living solely for God, abandoning pleasures, riches, and honours, and separating from society for devotion.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 confidence: high

The disciple of the spiritual life wages warfare with himself; struggles with passions produce states, some of which become lasting stations through repetition.

The disciple rises from one station to another until reaching knowledge of Divine Unity and God.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5396-5495 confidence: high

Spiritual combat and meditation are usually followed by the lifting of sensory veils and perception of certain worlds that belong to the things of God, which the sensual man cannot perceive.

Spiritual combat and meditation lead to the lifting of the veils of sense and perception of invisible worlds and things of God.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5497-5540 confidence: high

Spiritual combat leads to disentanglement from sense things, perception of reality, foreknowledge, and sway over inferior beings through prayer and spiritual force.

The passage describes spiritual combat and ascetic practice as producing detachment from sense things, perception of the real nature of things, and unveiled comprehension of existence.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5497-5540 confidence: high

Practitioners of spiritual combat become disentangled from sense-things, perceive the real nature of things, know events before they happen, and command inferior beings through prayer and spiritual force.

Spiritual combat and ascetic meditation are presented as means by which the soul becomes disentangled from sense-things and perceives the real nature of existence.
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Mystics and Saints of Islam CHAPTER XVI / APPENDIX I / MOHAMMEDAN CONVERSIONS / APPENDIX II; lines 5497-5540 confidence: high

Moderns value disentanglement and speak of mysteries when the veil is removed; through ascetic meditation the soul's perception may comprehend all existence, from the throne of God to drops of rain; Ghazzali describes the necessary practices.

Modern seekers are described as speaking of mysteries discovered when the veil is removed, after which perception comprehends all existence from the throne of God to drops of rain.
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Mystics and Saints of Islam I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 675-767 confidence: high

As a young lapidary in Roum, Hasan goes with a vizier to a plain with a vast tent whose ropes are silk and stakes gold; soldiers, learned men, old men, maidens carrying precious stones, and finally the sultan and vizier move around or into it.

Hasan's encounter with the tomb rite and its teaching about death and divine decree leads him to leave Roum, vow not to smile until he knows his eternal destiny, and adopt severe asceticism.
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Mystics and Saints of Islam I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 675-767 confidence: high

The vizier explains that the king's beautiful child died and lies in the tent; the annual groups say they would have ransomed him by swords, knowledge and eloquence, groanings and prayers, or beauty and wealth, but God's decree cannot be changed.

The royal tomb procession and its speeches on the failure of worldly powers stir Hasan deeply and lead to his vow, withdrawal to Basra, and severe ascetic practice.
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Mystics and Saints of Islam I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 848-918 confidence: medium

Hasan says renunciation from fear of hell-fire and patience from hope of Paradise count as nothing beside patient renunciation practiced only for the Most High and to please God.

Hasan says fear of hell-fire and hope for Paradise are lesser motives; true sincerity is patience and renunciation practiced only for the sake of the Most High and to please God.
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Mystics and Saints of Islam I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 848-918 confidence: medium

My state is like that of a man shipwrecked in the sea, who is clinging to a solitary plank.

Hasan describes his spiritual state as that of a shipwrecked man clinging to a solitary plank in the sea.
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Mystics and Saints of Islam I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 848-918 confidence: medium

Hasan says renunciation from dread of hell-fire and patience from hope of Paradise are lesser than acting only to please God.

Hasan says patience and renunciation are only truly sincere when practiced for the Most High rather than from fear of hell-fire or desire for Paradise.
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Mystics and Saints of Islam I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES / III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II; lines 848-918 confidence: medium

“My state is like that of a man shipwrecked in the sea, who is clinging to a solitary plank.”

Hasan likens his state to a shipwrecked man in the sea clinging to a solitary plank.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1018-1106 confidence: high

After seven days and nights of fasting for prayer, Rabia hears her body complain; food is brought but eaten by a cat, her lamp goes out as she seeks water, and a voice tells her that the whole world can be given to her only if love for God is taken from her heart.

Rabia fasts, refuses gold, refuses a decorated house, rejects offers of material help, and turns away from earthly things.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1018-1106 confidence: medium

Rabia stays immured in her house; her servant urges her to come out and contemplate the works of the Most High, and Rabia replies that the servant should enter into herself and contemplate God's work there.

Rabia instructs the servant to contemplate God's work within the self rather than going outside to view external works.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1018-1106 confidence: high

After seven days and nights of fasting and prayer, Rabia loses the brought food to a cat, the lamp goes out as she goes for water, and a voice tells her the world and divine love cannot coexist; she says she expelled earthly love and prayed for absorption in God's love.

Rabia withdraws, fasts, rejects gold, leaves a decorated house, and warns against attachment to the low world.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1108-1129 confidence: high

Rabia asks God to give her worldly goods to God's enemies and what is reserved for her in Paradise to God's friends, 'for it is Thou only Whom I seek.'

Rabia asks for worldly goods to go to others, rejects Paradise as her motive, and says she seeks only God and the sight of God's face.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 1108-1129 confidence: medium

A learned theologian of Basra visits Rabia and begins to enlarge upon the defects of the world.

Rabia interprets sustained discussion of the world's faults as evidence of continued concern with the world.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 921-1016 confidence: medium

On pilgrimage to the Kaaba, Rabia halts in the desert and says she needs to contemplate God's Face; a voice answers by invoking Moses' desire to see God's Face and a mountain dissolved into fragments.

During pilgrimage Rabia treats the Kaaba as a stone and says what she needs is contemplation of God's Face.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 921-1016 confidence: medium

Rabia says she comes from and goes into the other world, eats this world's bread while doing otherworldly works, loves the Lord, and is not troubled by Satan's enmity.

Rabia says she comes from the other world, goes to the other world, and in this world eats its bread while doing the works of the other world.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 921-1016 confidence: high

On pilgrimage she halts in the desert and says, “I am a stone, and so is the Kaaba... That which I need is to contemplate Thy face.”

During pilgrimage Rabia declares that she needs to contemplate God’s Face, and later says she would not serve God if she did not see Him.
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Mystics and Saints of Islam III.--THE LOVE OF GOD AND ECSTASY / CHAPTER II / CHAPTER III / RABIA, THE WOMAN SUFI; lines 921-1016 confidence: medium

Asked whence she comes and where she goes, Rabia answers, “From the other world” and “Into the other world,” while doing its works in this world.

Rabia says she comes from and goes to the other world and performs works of the other world while eating this world’s bread.
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Mystics and Saints of Islam Mystics and Saints of Islam, Rabia, the Woman Sufi confidence: medium

A voice tells Rabia she cannot keep both the world and divine love; Rabia turns from earthly love and prays for absorption in God's love.

Rabia's prayer asks to be so absorbed in divine love that no other affection can occupy the heart.
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Mystics and Saints of Islam PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 248-347 confidence: medium

Hellaj is condemned for allegedly regarding himself as an incarnation of the Godhead; disciples ascribe to him “I am the Truth” and a teaching that purification allows the Spirit of God to enter as it entered Jesus.

The teaching attributed to Hellaj says that one who purifies himself by abstinence may receive the Spirit of God, and thereafter whatever he wills or does is done by God.
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Mystics and Saints of Islam PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 349-436 confidence: medium

Hellaj is educated in Junaid's Sunni school, applies veiled doctrines to himself, speaks a fatal word likened to a spark on tinder, is seized and executed, and his death spreads his doctrine; the passage mentions longing for a martyr's crown.

Junaid's school stresses love to God, Ghazzali reports phrases about love and union, and the passage says mystical love to God led people into ecstatic reverie and absorption in God.
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Mystics and Saints of Islam PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 349-436 confidence: medium

Mysticism is defined as striving for knowledge of God by ecstatic intuition; mystical love to God leads to ecstatic reverie, loss of personality, self-annihilation, and absorption in God.

The passage defines mysticism as striving after knowledge of God by way of ecstatic intuition.
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Mystics and Saints of Islam PREFACE / CHAPTER I / I.--THE IMPORT OF ISLAMIC MYSTICISM / II.--EARLIER PHASES; lines 349-436 confidence: high

Ghazzali is quoted dividing Sufi speculations: one class concerns love to God, union, complete oneness, lifted veils, seeing and speaking with the Most High, and sayings such as 'I am the Truth' and 'Praise be to me!'; he calls this dangerous for common people and describes another class as unintelligible bold phrases.

Ghazzali's quoted report and the author's conclusion describe love to God, union, complete oneness, loss of personality, self-annihilation, and absorption in God.
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Mystics and Saints of Islam RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 confidence: high

Bayazid is pious as a child, reads a verse from Luqman about serving God and parents, asks its meaning, goes home, and his mother gives him up to the Lord and renounces her rights over him.

The passage links the command to serve God and parents with Bayazid's later realization that serving his mother leads to the Lord revealing what he wanted to know.
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Mystics and Saints of Islam RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 confidence: high

Bayazid is pious as a child, reads a verse from Luqman about serving God and parents, asks its meaning, goes home, and his mother gives him up to the Lord and renounces her rights over him.

Bayazid's mother gives him to the Lord, and he later leaves his village for thirty years of barefoot ascetic life in the deserts of Syria.
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Mystics and Saints of Islam RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1560-1654 confidence: medium

As a child, Bayazid studies the Koran; after hearing the verse about serving God and parents explained, he asks his mother whether she will give him to God or ask God to give him to her, and she gives him up to the Lord.

Bayazid's mother releases him to God, after which he leaves his village and lives as an ascetic for thirty years.
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Mystics and Saints of Islam RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 confidence: high

After forty years of asceticism, Bayazid reaches doors and curtains hiding the throne of God; the Voice says his pitcher and old cloak prevent passage, and he casts them away.

Bayazid seeks access to God after forty years of asceticism, reaches the hidden throne's threshold, and must abandon even minimal possessions.
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Mystics and Saints of Islam RABIA, THE WOMAN SUFI / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1656-1756 confidence: high

After forty years of asceticism Bayazid reaches doors and curtains hiding the throne of God, is stopped because he still has a pitcher and old cloak, casts them away, and is told to teach others from this example.

Bayazid passes through ascetic discipline, reaches divine thresholds, seeks God as the object of desire, and is instructed about the conditions for finding God.
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Mystics and Saints of Islam THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI.; lines 3803-3854 confidence: medium

Bayazid says: "O Lord, my heart is pained. Why is such a sublime audience-hall as Thine without throngs of worshippers?"

Bayazid asks about the empty divine audience-hall, and the inner voice says only those admitted after years of waiting may enter, with only one in a million entering.
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Mystics and Saints of Islam THE ANGEL GABRIEL AND THE INFIDEL. / THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI.; lines 3803-3854 confidence: medium

An inner voice tells Bayazid that the King does not grant access to His Court to everyone; the careless and slumbering remain outside, and only one in a million enters after years of waiting.

The voice states that access to the King’s Court is not granted to everyone and that only one in a million enters after years of waiting.
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Mystics and Saints of Islam THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 confidence: high

Suhrawardy is described as a learned Shafiite and martyr to his convictions, a student of jurisprudence and philosophy, self-titled Disciple of the Spirit-world, and founder of the Ishrakiyya, “The Illumined,” for whom he composed the Hikmat al Ishrak.

The sect and work are named for illumination, the doctrine includes a theory of light, and the preface frames knowledge as revealed through contemplation and soul-combat.
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Mystics and Saints of Islam THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 confidence: medium

In Aleppo he influenced Prince Malik Zahir; the orthodox party persuaded Saladin to sentence him as a heretic; Malik Zahir carried this out after pressure, and Suhrawardy consented to confinement without meat and drink until death.

The passage says Suhrawardy consented to being shut up and deprived of meat and drink until he passed into the world for which he longed.
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Mystics and Saints of Islam THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3857-3955 confidence: high

In the preface to Hikmat al Ishrak, Suhrawardy says knowledge was revealed through inspiration in lonely contemplation and soul-combats, that spiritual science is not restricted to an elect class, and that the Horizon of Illumination does not withhold otherworldly secrets.

The preface says revelations came through lonely contemplations and soul-combats and concerns access to supernatural or otherworldly secrets.
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Mystics and Saints of Islam THE CLAY OF WHICH MAN IS MADE. / THE DEAD CRIMINAL. / ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII; lines 3957-4027 confidence: medium

The book addresses those devoted to both theosophy and philosophy; the reader should have felt a flash of divine light and should build upon spiritual perceptions.

The intended reader must have experienced a flash of divine light and must build knowledge on spiritual perceptions.
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Mystics and Saints of Islam XV. SHARANI, THE EGYPTIAN 164 / XVI. MULLAH SHAH 174 / APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE; lines 119-197 confidence: medium

Fear of the Lord is said to have led to fierce asceticism; Abu Bekr and Ali are named as founders of ascetic communities; early Sufis are described as orthodox, with a comparison to medieval Spanish mystics and the Roman Catholic Church.

The passage states that fear of the Lord led to fierce asceticism and to communities of ascetics, within a discussion of early Sufi mystics.
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Mystics and Saints of Islam XV. SHARANI, THE EGYPTIAN 164 / XVI. MULLAH SHAH 174 / APPENDIX I. MOHAMMEDAN CONVERSIONS 192 / PREFACE; lines 119-197 confidence: medium

The author says some treat Mohammadan mysticism as a late alien importation, but argues that its roots are in the Koran, while allowing later derivation from Christian, Neo-platonic, and Buddhist sources.

The preface argues that Islamic mysticism is rooted in the Koran and illustrates this by citing the light verse and early Muslim religious fear and asceticism.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 confidence: medium

The speaker suspects that “the Cup-bearer brought him a wine other than that of divine knowledge” and that the mistress is “more than an allegorical figure.”

The passage explicitly discusses wine, Saki, and mistress/beloved imagery as contested between mystical and literal readings.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1011-1075 confidence: medium

The commentator suspects the Cup-bearer’s wine is not only divine knowledge and the mistress is more than allegory.

The passage explicitly contrasts readings of wine, Cup-bearer, revelry, and mistress as spiritual allegory with a more literal human reading.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 confidence: medium

Bell cites sweeping dust from the tavern threshold with the cheek, desiring a jewelled cup of ruby wine, and shedding many tears; she reads the wine as wisdom.

Bell reads the jewelled cup of ruby wine as hunger and thirst after wisdom, and the passage includes movement from the palace of self toward the village of truth.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 confidence: medium

Bell says a mystical undercurrent in the poems cannot be ignored and quotes verses where heart and soul desire the Beloved and where fate, Paradise, and sacred trees appear.

The passage discusses striving after the Garden of Paradise, sacred trees, fate as a bowl at the river of life, and appointed Destiny that cannot be battled.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 confidence: high

Love’s perfume is linked to sweeping dust from the tavern threshold; the jewelled cup of ruby wine is glossed as hunger and thirst after wisdom, accompanied by tears.

The passage interprets ruby wine as hunger and thirst after wisdom and frames the palace of self versus village of truth as a movement toward truth.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1077-1154 confidence: medium

Heart and soul desire the Beloved; Fate, the Garden of Paradise, and sacred trees are weighed, but sacred shade cannot protect against appointed destiny.

The passage presents striving after the Garden of Paradise and seeking shade beneath sacred trees, then states these cannot protect against appointed destiny.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1156-1232 confidence: medium

Hafiz and Dante are described as almost contemporaries; both respond to surrounding confusion by seeking a solid platform for a theory of existence, though Dante finds it in personal faith.

Hafiz and Dante are said to seek a solid platform for a theory of existence in response to confusion.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 confidence: medium

Bell summarizes Hafiz's philosophy as a search for the little that can be certain, pursued by each person along a different road, and closes with the question of the secret of the veil and a larger hope.

The passage summarizes Hafiz's philosophy as each person setting out in search of the desired certainty along a different road, with toil and compensations along the way.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 confidence: medium

Bell summarizes Hafiz's philosophy as a search for the little that can be certain, pursued by each person along a different road, and closes with the question of the secret of the veil and a larger hope.

The passage ends with the question of who knows the secret of the veil and links it to limited certainty and larger hope.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 confidence: high

The passage summarizes a philosophy in which the little that can be certain is desired by all; each person searches by a different difficult road and may find compensations by the wayside.

The passage states that each person sets out along a different road in search of a desired certainty, with difficulty and compensations along the way.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 1234-1273 confidence: medium

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

The passage asks who knows the secret of the veil and connects this uncertainty with hope.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 351-413 confidence: medium

Hafiz calls for a goblet to drink to the Sheikh who has no monastery; Sheikh Mahmud is said to have been condemned by stricter Sufis, especially disciples of Sheikh Hassan Asrakpush, who wore blue garments and claimed heavenly desires.

The passage associates Sheikh Mahmud and Hafiz with goblet, cup, wine, and dregs imagery and explicitly links removal of error to receiving true wisdom, in contrast to strict ascetic rivals.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 415-498 confidence: low

Hafiz sends Ahmed praise: “How excellent is the Tigris of Baghdad and the perfumed wine! Oh wind of the dawn, bring unto me the dust from my friend’s threshold...”

Hafiz asks the dawn wind to bring dust from his friend’s threshold so that he may wash bright the eyes of his heart.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 confidence: medium

Several death dates are given; an unknown author’s tomb couplet uses “dust of Mosalla” to encode 791/1389; Hafiz lies in the garden of Mosalla outside Shiraz on the banks of the Ruknabad, where he rested under cypress shade.

The garden around Hafiz’s tomb contains devout burials and is said to fulfill his prophecy that his grave would become a place of pilgrimage for all drunkards of the world.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 500-592 confidence: medium

The garden contains tombs of many devout Persians who wanted to rest in the sacred earth holding the poet’s bones.

The passage states that Hafiz’s grave was prophesied to become a place of pilgrimage and that devout Persians sought burial in the sacred earth around it.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 594-680 confidence: medium

The passage contrasts Eastern esteem for Hafiz as poet and philosopher with European admiration for his music but discomfort with his mysticism, indirect language, and vague philosophy; it also imagines the Persian asking the teacher for mansions where fugitive souls may dream away from the actual.

The passage identifies Hafiz as a Sufi, describes Sufiism's essential doctrine as unity, and characterizes Persian reception as asking the teacher for imaginative mansions where souls may withdraw from the actual.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 confidence: medium

To obtain this end, Sufis are said to recommend ascetic living and solitude, while not approving extreme asceticism, opium, hashish, or wild exertions of dancing dervishes.

The passage says Sufis recommend ascetic living and solitude to obtain union, and the Dabistan presents four stages of divine manifestation culminating in loss of self-consciousness.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 confidence: medium

Sufi poetic drunkenness is interpreted as "an ecstatic frame of mind" in which the spirit is intoxicated with contemplation of God as the body is with wine.

The passage says interpreters understand Sufi poetic drunkenness as an ecstatic frame in which the spirit is intoxicated with contemplation of God.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 confidence: medium

The highest good for Sufis is described as annihilation of the actual, forgetting separate existence, and losing themselves in Divinity like a drop of water lost in the ocean.

The passage says Sufis recommend ascetic living and solitude to attain annihilation of separate existence in Divinity.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 682-743 confidence: medium

The Dabistan gives four stages of divine manifestation: God seen as a corporal being, as an attribute of action such as Maker or Preserver, as an essential attribute such as knowledge or life, and finally the mystic no longer conscious of his own existence.

The passage describes four stages of divine manifestation perceived by the mystic, ending with loss of self-consciousness.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 confidence: medium

Jami’s parable: a frog praises the ocean from the shore; fish seek the ocean, cannot find it, fall into a net, are drawn out, see the ocean beneath them, and leap back.

The fish seek the ocean while already in the water, only recognizing it after being drawn out; the passage introduces the parable as illustrating the universal presence of God and the blind search of humans.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 745-790 confidence: high

Jami’s parable tells of a frog praising the ocean and fish who seek that ocean, fall into a fisherman’s net, see the ocean below them, and leap back into it.

The fish seek the ocean while already in water, only recognizing it when drawn out by the net and then returning to it.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 confidence: high

Attar's allegory begins with Gabriel seated on a tree in the Garden of Paradise, hearing God pronounce assent and inferring that a notable servant is invoking God.

Gabriel hears God's assent, searches seven zones and worldly terrains, receives divine direction, and discovers the servant in a monastery.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 confidence: medium

Jami says not to avert the face from an earthly beloved because it may raise one to love of the True; the passage compares this to Diotima's teaching to Socrates about rising toward wonderful, unchanging beauty.

Jami is quoted as saying that an earthly beloved may raise one to love of the True, and the passage compares this with Diotima's upward movement toward beauty.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 861-920 confidence: medium

Attar's allegory begins with Gabriel seated in a tree in the Garden of Paradise, hearing God assent to a prayer, and searching through seven zones and across land, sea, mountain, and plain for the praying servant.

Gabriel searches through seven zones, land and sea, mountain and plain, then reaches a monastery to find the servant whose prayer God answers.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 confidence: high

Sufis are said to strive after union with God; quoted images include the lute, the cup, and Hafiz's line: 'mine eyes are fixed upon the road from whence cometh my Friend.'

The passage repeatedly says Sufis strive for or aspire to union with God and perfection, with ecstasy reserved for adepts.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 confidence: high

Hafiz is described as a weary seeker after wisdom who prays God to show him guiding light for his steps.

Hafiz is described as a weary seeker after wisdom praying for God to show him a guiding light to direct his steps.
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Poems from the Divan of Hafiz GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN / INTRODUCTION; lines 922-1009 confidence: medium

“the fire of love burning still, and with a purer flame, behind the veil which his eyes could not pierce.”

The passage says Hafiz held an elusive conviction that the fire of love would burn with a purer flame behind a veil his eyes could not pierce.
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Poems from the Divan of Hafiz INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 confidence: medium

In taverns the speaker’s robe and book are pledged for wine; his dusty heart should be a clear glass mirroring the Great King’s face; he asks God for a ray of light.

The speaker seeks God’s light, describes the heart as a glass for the Great King’s face, moves through tavern and wine imagery, and praises the Saki for showing joy’s path.
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Poems from the Divan of Hafiz INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2128-2257 confidence: medium

The speaker says robe and book are pledged for wine, his heart is dusty though it should mirror the Great King, and he asks God for light to draw him near.

The speaker laments separation, asks God for light, describes the heart as a mirror for the Great King, and moves through tavern, wine, tears, and longing.
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Poems from the Divan of Hafiz INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII / XXIII; lines 2259-2302 confidence: medium

The speaker calls wine and love secret draughts, confesses service to the grape, urges a friend to loosen heart-care, and says no astronomer can loosen Fate’s knot hidden by the heavens.

Wine, grape, cup, and forbidden draught recur as the central means through which the speaker responds to care, fate, transience, and joy.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 confidence: high

The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, asks wind for the beloved hair’s musk fragrance, and describes tears of heart’s blood.

The passage repeatedly frames love through difficult ways, road and hostelry imagery, a command to bind the burden and depart, and the claim that Love’s road has no halting-place.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 confidence: medium

The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, asks wind for the beloved hair’s musk fragrance, and describes tears of heart’s blood.

The speaker asks for the cup; the Tavern-keeper gives counsel involving red wine and a prayer carpet; the tavern threshold requires supplication and tears; Saki’s heavenly wine graces the feast where Love’s secret remains remote.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 confidence: medium

The speaker sends the east wind or Lapwing to the Lady in Saba, says Love’s road has no halting-place, and sends greetings, prayers, praise, life as ransom, and songs.

The beloved or Lady is remote, receives wind-borne devotion, is seen in absence, and is linked to God’s image mirrored in the face or glass and to life-and-death power over lovers.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 confidence: medium

The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, asks wind for the beloved hair’s musk fragrance, and describes tears of heart’s blood.

The speaker’s tears, a storm sea, whirlpools, a drowning voice, the sea of tears drowning patience and wisdom, and wells or waters of life cluster around the speaker’s suffering in love.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 confidence: medium

The speaker sends the east wind or Lapwing to the Lady in Saba, says Love’s road has no halting-place, and sends greetings, prayers, praise, life as ransom, and songs.

The speaker sends the east wind or Lapwing of the day to the Lady in Saba and sends greetings by winds morning and evening.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 confidence: high

The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, seeks fragrance from the beloved’s musk-scented hair, and weeps tears of heart’s blood.

The passage repeatedly frames love as a hard road with travelers, hostelry, renewed burden, departure, and no halting-place on Love’s road.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1276-1415 confidence: medium

The speaker asks the Cup-bearer to bring the bowl, says love has become difficult, seeks fragrance from the beloved’s musk-scented hair, and weeps tears of heart’s blood.

The cup-bearer, tavern-keeper, Saki, wine, prayer carpet, Life’s goblet, and heavenly wine are linked to counsel, Love’s breath, tears, and grace.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 confidence: medium

Poem V middle: singers and wine, the key to the Hidden and wisdom’s locked gate, Joseph’s beauty, Zuleika, Love parting modesty’s curtains, and the beloved’s bitter words as sweet.

The passage says the key to the Hidden is vain to seek and that no human wisdom has unlocked the gate.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 confidence: high

Soft-voiced Lulis plunder the speaker’s heart; the speaker is a beggar before a dowered mistress; the Hidden remains behind a locked gate; Joseph and Zuleika are invoked through beauty and Love.

The poem says the key to the Hidden is vainly sought and that human wisdom has not unlocked the gate.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1417-1552 confidence: medium

The speaker has Love and her healing companionship; he asks that his soul not be sent to seek Paradise, because his spirit returns to the beloved’s village; Hafiz has no complaint at Kismet’s door and has a mind like clear water.

The speaker asks not to send his soul to seek Paradise and says that even if heaven and earth are unrolled, his spirit returns to the beloved’s village.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1554-1689 confidence: medium

The road to mirth passes through affliction; God’s treaty asks whether he is Lord of the earth; man assents with a sigh; the speaker counsels against dispute over Is and Is Not.

The speaker states that the road must pass through affliction before reaching the halting-station of mirth.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1554-1689 confidence: medium

“Except thy road through affliction pass” and “God’s treaty: Am I not Lord of the earth? / Man sealed with a sigh.”

The speaker says the road must pass through affliction before reaching the halting-station of mirth, and later uses wine, beloved, and hidden knowledge imagery.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1691-1831 confidence: medium

The speaker links error and distress with wisdom, names Pardon and Compassionate Mercy, contrasts the Zealot’s Kausar wine with Hafiz’s earthly cup, and asks about God’s design.

The Zealot, preacher, monkish cell, tavern fane, tavern priest, earthly cup, and love’s wine are repeatedly contrasted.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1691-1831 confidence: medium

A Lady is addressed as holding the speaker’s heart; the speaker praises God’s testing, describes hidden weeping within the heart, says the soul will tear a painted veil, and calls for a minstrel’s sad zither music.

The speaker says a hidden figure weeps within his heart and that his soul will rend the painted veil apart.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1691-1831 confidence: high

The nightingale nourishes the red rose with heart’s blood, wind winds thorns around the nightingale’s heart, the wind of Death sweeps hopes away, a departing beloved leaves the harder pilgrimage, and the camel-driver is asked to help lift the fallen load.

The departing beloved leaves the speaker the harder pilgrimage, and the speaker asks the camel-driver for help on the road.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1691-1831 confidence: medium

The speaker asks where his ruined life, noble deeds, long road, origin, and destination are.

The speaker repeatedly invokes the road, destination, tavern, priest, wine, pilgrimage, fallen load, and opened gates while seeking the beloved's presence.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1833-1938 confidence: medium

Sorrow despoils the heart’s kingdom; the addressed lord is asked to return and free the land; the mirror contains only the lord’s reflection.

The heart and soul seek only the Beloved’s presence, while the speaker waits for and addresses an absent figure whose return would free the heart’s land.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1833-1938 confidence: medium

Life is five little days in a halting-place; time and the dial are nothing; people linger on the lip of Oblivion; the Saki is asked to fill the glass before all is nothing.

The speaker asks the cupbearer to fill the glass, rejects reproach of the drunkard, lies on the tavern floor, and imagines rising from the tavern to Heaven’s gate.
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Poems from the Divan of Hafiz NOTES / XVIII / XXIII / XXVIII; lines 3678-3763 confidence: medium

Maghilan is a thorny shrub near Mecca; pilgrims who see it know they are close to their goal and forget the journey's hardships and barren wastes.

Maghilan functions as a visible sign that pilgrims have nearly reached Mecca and that the hardships of the desert road are nearly over.
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Poems from the Divan of Hafiz NOTES / XVIII / XXIII / XXVIII; lines 3678-3763 confidence: medium

Maghilan is a thorny desert shrub near Mecca; when pilgrims see it, they know they are close to their goal and forget the hardships of the journey.

The Maghilan shrub marks proximity to Mecca and causes pilgrims to forget the journey’s barrenness and hardship.
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Poems from the Divan of Hafiz TRANSLATED BY / GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN; lines 66-125 confidence: medium

The passage describes songs of dead laughter, love, a rose-red wine cup, a forgotten rose, a nightingale with divine lays, and addresses Hafiz as seeker of the keys of Life and Death.

Hafiz is explicitly addressed as a seeker of the keys of Life and Death.
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Poems from the Divan of Hafiz TRANSLATED BY / GERTRUDE LOWTHIAN BELL / LONDON / WILLIAM HEINEMANN; lines 66-125 confidence: medium

The passage names songs of dead laughter, love, a rose-red wine-cup, a forgotten rose, a nightingale, graver music, and addresses Hafiz as seeker of the keys of Life and Death.

Hafiz is addressed as the seeker of the keys of Life and Death.
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Poems from the Divan of Hafiz WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 1941-2071 confidence: medium

The speaker says wine-drunk and love-drunk inherit Paradise, invokes Khizr whose feet were bathed in life’s fount, asks not to be freed from the beloved’s hair, and says meek threshold-dwellers are crowned with dust.

Wine-drunkenness and love-drunkenness are linked with Paradise and mercy, while the tavern, cup, Saki, and Tavern-priest are valued over conventional pious signs.
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Poems from the Divan of Hafiz WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 1941-2071 confidence: medium

The speaker says wine-drunk and love-drunk inherit Paradise, invokes Khizr whose feet were bathed in life’s fount, asks not to be freed from the beloved’s hair, and says meek threshold-dwellers are crowned with dust.

Khizr, associated with life’s fount, is asked to aid the speaker who toils on foot while horsemen hurry onward.
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Poems from the Divan of Hafiz WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ / XVIII; lines 2073-2125 confidence: high

The jeweled Sultan’s crown is linked with fear of death and danger; a conqueror’s reward is said not to be worth army woes, fire, and sword.

Royal crowns, conquest, riches, lands, seas, and sacks of jewels are repeatedly judged not worth fear, warfare, or disgrace to the soul; the preferred treasure is a mind at rest.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: medium

As a drunken sojourner within tavern gates, the speaker finds Love's passionate wisdom hidden there, not in the mosque; the goblet and ruby lips accompany rapid speech.

The speaker says Love's passionate wisdom was found while drunk within tavern gates and remains undivined in the mosque.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: medium

The turning wheel and Heaven's wheel of Fate will change; a pilgrim nearing Mecca is wounded by maghilan, but the desert blooms again.

A pilgrim nearing Mecca is wounded by thorns, and the broader stanza says the goal is far, the road perilous, and every path leads to one abode.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: high

The speaker, drunk within the tavern gates, finds Love’s passionate wisdom hidden there and later recalls the beloved arranging Hafiz’s inmost thought into verse.

The speaker says he found Love’s passionate wisdom hidden in the tavern, which remains unknown in the mosque.
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Poems from the Divan of Hafiz XVIII / XXIII / XXVII / XXVIII; lines 2337-2463 confidence: medium

The turning wheel of Fate will change; a pilgrim nears Mecca despite thorn wounds, and the desert blooms again.

The pilgrim nears Mecca despite thorn wounds, and the wider passage speaks of a far goal, perilous road, and shared abode.
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Poems from the Divan of Hafiz XXIII / XXVII / XXVIII / XXXII; lines 2495-2524 confidence: medium

The speaker will not mourn banishment; one hungry for his lady's face will know content when she comes. The Zealot seeks Paradise and Huris, while the speaker's heaven lies at the tavern gate with his lady's grace.

The speaker discusses banishment, hunger for the lady's face, anticipated content when she comes, and the closing statement that parting goes before meeting.
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Poems from the Divan of Hafiz XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 confidence: medium

The commentator says Hafiz uses the legend for angels at the tavern door, man receiving God's wisdom, a wine-cup made of despised clay, and man as a vessel for divine love and wisdom.

The commentator interprets Hafiz's tavern and wine-cup imagery as man receiving God's wisdom and as divine love and wisdom being poured into the human vessel.
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Poems from the Divan of Hafiz XXIII / XXVIII / XXXIII / XXXIV; lines 3781-3859 confidence: medium

Hafiz’s imagery is explained: angels stand at the tavern door, man may enter for divine wisdom, a wine-cup is moulded from human clay, and man is interpreted as a vessel for divine love and wisdom.

The commentator says man is the vessel into which divine love and wisdom are poured and connects this with tavern and wine imagery.
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Poems from the Divan of Hafiz XXVII / XXVIII / XXXII / XXXIII; lines 2527-2559 confidence: medium

The speaker asks that the beloved’s curls not waylay the pilgrim soul like robbers, says the beloved’s rule remains merciless, and calls on Hafiz to sing of weeping eyes and the deep fountain of tears.

The speaker explicitly names the soul as a pilgrim and asks that the beloved’s curls not waylay or plunder it like robbers.
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Poems from the Divan of Hafiz XXVII / XXVIII / XXXII / XXXIII; lines 2527-2559 confidence: medium

The speaker asks the beloved’s curls not to waylay his pilgrim soul like robbers or plunder him further, saying the beloved’s rule remains merciless.

The speaker names his soul as a pilgrim soul and asks the beloved’s curls not to waylay and plunder it.
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Poems from the Divan of Hafiz XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 confidence: high

Heaven cannot bear the burden of God's love; God seeks a messenger elsewhere, the speaker's name is written in the Book of Fate, and the Huris sing in Paradise over concord between the speaker and his Lord.

Heaven cannot bear the burden of God's love, so God seeks a messenger elsewhere and the speaker's name appears in the Book of Fate.
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Poems from the Divan of Hafiz XXVIII / XXXII / XXXIII / XXXIV; lines 2562-2634 confidence: medium

The speaker dreams of angels outside the tavern door; they knock in vain, weep, and mold a cup from Adam’s clay, while Love’s red wine is brought to the speaker.

Angels bring Love’s red wine and mold a cup from Adam’s clay at the tavern threshold; later remembered companions drink wine together.
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Poems from the Divan of Hafiz XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 confidence: high

The speaker says not to ask the monk for Truth’s gold or alchemy because his stores are empty, and instead to ask the goal of the wandering dervish rather than questioning his rags.

The passage directs attention to the dervish’s goal rather than his rags, says learned books lack the key to Love’s gateway, and presents the heart as made wise through pain and sorrow.
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Poems from the Divan of Hafiz XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 confidence: medium

The passage speaks of the secret of Love’s fire, the steadfast torch flame, the wind’s choir, faith and love that never dies, and the speaker’s refusal to continue singing of Darius and Alexander’s sovereignty.

The secret of Love’s fire is said to become manifest, and the torch flame is offered as the proper object of questioning.
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Poems from the Divan of Hafiz XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 confidence: medium

The speaker addresses the beloved, asks who told the beloved not to ask about his life or dwelling, calls the beloved the breath of mercy over the world, calls himself the offender, and asks that the past be questioned no more.

Repeated injunctions not to ask or question are tied to Love’s fire, the beloved as mercy, and the inability of books to supply the key to Love’s locked gateway.
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Poems from the Divan of Hafiz XXXII / XXXIII / XXXIV / XXXVI; lines 2637-2669 confidence: high

The passage says not to ask the monk for Truth’s pure gold or alchemy, because he has no riches, bare treasure-house, and cold hearth; instead ask what goal the wandering dervish seeks, and do not question his rags.

The passage directs inquiry toward the goal of the wandering dervish while rejecting attention to his rags.
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Poems from the Divan of Hafiz XXXIII / XXXIV / XXXVI / XXXVII; lines 2672-2709 confidence: medium

The speaker asks bitter tears to wash him clean; those on the road between Earth and Heaven require purity; the Zealot is described as seeing only himself and sin.

Tears wash the speaker clean before the road between Earth and Heaven and before lifting eyes to the pure.
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Poems from the Divan of Hafiz XXXIII / XXXIV / XXXVI / XXXVII; lines 2672-2709 confidence: high

The speaker asks bitter tears to wash him clean; those on the road "'Twixt Earth and Heaven" say one must be pure before lifting eyes to the pure; the Zealot sees only himself and sin.

Tears wash the speaker clean, and figures on the road between Earth and Heaven say purity is required before looking upon the pure.
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Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXVIII; lines 2712-2757 confidence: medium

The speaker says desire will not cease until satisfied, seeks the beloved’s red mouth, and imagines lying dead at her threshold under dust.

The speaker and the western wind are depicted as seeking satisfaction or the beloved’s likeness, while the speaker asks for revelation of the beloved’s face.
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Poems from the Divan of Hafiz XXXIV / XXXVI / XXXVII / XXXVIII; lines 2712-2757 confidence: medium

“I cease not from desire till my desire / Is satisfied”; the speaker seeks the Beloved’s red mouth or the expiration of his soul.

The western wind searches gardens and meadows for a red rose like the Beloved’s cheek, paralleling the speaker’s desire and longing.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 confidence: high

Khizr is described as a prophet associated with Phineas, Elias, and St. George; he discovers and drinks from the fountain of life, becomes immortal, and guides Alexander to the fountain in the Land of Darkness.

Khizr becomes immortal by drinking from the fountain of life, guides Alexander toward it, and later brings Hafiz a cup of the water of immortality.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 confidence: high

Khizr is described as a prophet associated with Phineas, Elias, and St. George; he discovers and drinks from the fountain of life, becomes immortal, and guides Alexander to the fountain in the Land of Darkness.

Al Khizr is wiser than Moses, teaches him after being found at the meeting of two seas, guides Alexander, and serves as Hafiz's guardian.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 confidence: high

Hafiz regards Al Khizr as a special guardian; at Pir-i-Sabz, forty sleepless nights lead to Al Khizr's appearance and the immortal gift of song.

The Pir-i-Sabz tradition requires forty sleepless nights; Hafiz keeps the vigil and receives the water of immortality and the implied gift connected with poetry/song.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 confidence: medium

Hafiz loves Shakh-i-Nahat and seeks Al Khizr for the art of poetry; for thirty-nine mornings he walks beneath her windows, sleeps at noon, and keeps night watch despite a fierce lion apparition.

Hafiz initially seeks Al Khizr and the art of poetry in order to win Shakh-i-Nahat, then continues the vigil even after she offers marriage.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 confidence: medium

The phrase about a single poor robe is connected with dervish poverty; the note gives a mystical reading involving Sufi ecstasy, a minstrel's divine message, loss of orthodoxy and dervish robe, and refuge in Sufi doctrines.

The note links the poor dervish robe, loss of orthodoxy, ecstatic Sufi drunkenness, divine message, and refuge in Sufi doctrines.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 confidence: high

Al Khizr is described as a prophet associated with Phineas, Elias, and St. George; he discovered and drank from the fountain of life, became immortal, and guided Alexander to the same fountain in the Land of Darkness.

Khizr discovers the fountain of life; Alexander is guided toward it; Hafiz later receives a cup of the water of immortality after a vigil.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 confidence: high

At Pir-i-Sabz near Shiraz, one who passes forty nights without sleep is said to see Al Khizr on the fortieth night and receive the immortal gift of song.

At Pir-i-Sabz, a seeker who keeps forty sleepless nights may meet Al Khizr and receive the immortal gift of song; Hafiz keeps such a vigil and receives immortal water.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 confidence: medium

On the fortieth morning Shakh-i-Nahat accepts Hafiz, but he chooses to complete his vigil because he now desires to become a poet.

Although Shakh-i-Nahat accepts Hafiz, he insists on keeping his fortieth vigil because he is now filled with desire to become a poet.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3386-3470 confidence: medium

A mystical reading says Hafiz found consolation in Sufi ecstatic drunkenness and the minstrel's song as divine message; after losing even his dervish robe, Heaven showed him refuge in Sufi doctrines.

The mystical interpretation says Hafiz loses even his dervish robe and is then shown refuge in Sufi doctrines.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 confidence: medium

The note explains that the orthodox prayer carpet was not worth one glass of Sufi wine, and that the tavern is the place of instruction in Sufi doctrine.

The passage explicitly explains the tavern as a place of instruction in Sufi doctrine and contrasts Sufi wine with the orthodox prayer carpet.
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Poems from the Divan of Hafiz XXXIX / XLIII / NOTES / XVIII; lines 3472-3550 confidence: medium

The note says the orthodox Muslim's prayer carpet would not buy one glass of Sufi wine and that he is unworthy to lay his head on the tavern steps, glossed as Sufi instruction.

The note explicitly glosses Sufi wine and the tavern as spiritually meaningful, while the orthodox prayer carpet is devalued in comparison.
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Poems from the Divan of Hafiz XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 confidence: medium

Cypress, tulip, and eglantine are named; the Saki’s wine is requested; Spring is called the bride of the meadows and linked with the cup.

The speaker invokes Saki wine to begin song, praises the Cup-bearer’s wine-like eyes, sings of longing for a face, and turns toward the tavern.
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Poems from the Divan of Hafiz XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 confidence: medium

The speaker names cypress, tulip, and eglantine, asks the Saki for wine, and presents Spring as a bride rising in beauty.

The Saki, mistress, fair face, and longing for a face are repeatedly connected with wine, sweetness, and movement toward the tavern.
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Poems from the Divan of Hafiz XXXVI / XXXVII / XXXVIII / XXXIX; lines 2760-2889 confidence: medium

The speaker says true love has vanished, asks why Khizr lingers, says the waters of life are no longer clear, and asks what has happened to spring wind.

The speaker asks why Khizr lingers and says the waters of life are no longer clear.
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Poems from the Divan of Hafiz XXXVII / XXXIX / XLIII / THE END; lines 3991-4129 confidence: high

A footnote says many images describe the union of God and man and that Rumi points the same moral in an apologue.

The footnote introduces the apologue as about union of God and man; the lover's assertion of separate self is rejected, while identification with 'thou' is admitted.
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Poems from the Divan of Hafiz XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 confidence: medium

The speaker's soul is “like a homing bird, yearning for Paradise” and shall “soar” free from the world's snares.

The soul is compared to a bird yearning for Paradise and soaring free from worldly snares; the speaker also rises beyond life, time, and mortal span.
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Poems from the Divan of Hafiz XXXVII / XXXVIII / XXXIX / XLIII; lines 2892-2916 confidence: high

“My soul, like a homing bird, yearning for Paradise, / Shall arise and soar, from the snares of the world set free.”

The speaker’s soul is compared to a homing bird yearning for Paradise and soaring free from the world’s snares.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 confidence: high

The poem is explained as the poet’s quest for love: he seeks it from the nightingale, learns it comes through humiliation and sorrow, questions the magic garden, and calls on the Cup-bearer for wine of divine knowledge.

The passage explicitly describes the poem as the poet’s quest for love and says love comes through humiliation and sorrow, ending with the Cup-bearer’s wine of divine knowledge.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 confidence: high

The Sufis used the ancient name for the wise old man who supplies weary travellers on life’s road with the spiritual draught of Sufi doctrine.

The Sufi use of Pir-i-Maghan is explained as a wise old man who supplies weary travellers on life’s road with spiritual doctrine that refreshes and comforts the soul.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 confidence: medium

Colabah, searching for a lost camel, suddenly found the city gates, entered, saw no inhabitants, became frightened, and took fine stones to show the Khalif.

Colabah, while seeking a lost camel, suddenly comes to the gates of the hidden city, enters, sees no inhabitants, and takes stones away.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 confidence: high

Pir-i-Maghan means Old Man of the Magians; the title is traced from Zoroastrian priest to tavern or caravanserai keeper and then to a Sufi wise old man who refreshes travelers with spiritual doctrine.

The Pir-i-Maghan is interpreted as a wise old man who guides and refreshes weary travelers with Sufi doctrine on life's road.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 confidence: high

The poem is expounded as a quest for love: the poet seeks it from the nightingale, learns it comes through humiliation and sorrow, questions the magic garden, and invokes the Cup-bearer's wine of divine knowledge.

The poem is expounded as a quest for love that fails with earthly devotion and garden breezes and ends by invoking wine of divine knowledge.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 2919-3005 confidence: medium

Before reaching the garden, Shedad and his attendance were destroyed by a terrible noise from heaven; the city is said to remain invisible in the desert as a monument of divine justice.

The city is usually invisible but is allegedly found by Colabah while he searches for a lost camel.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3007-3105 confidence: high

The note says Hafiz's glass is commonly explained as his heart reflecting his mistress, but offers a mystical reading in which the mirror reflects God and expresses the doctrine that man and God are one; the poet should hasten to the Sufis.

The note interprets the glass as Hafiz's heart reflecting the mistress and, mystically, as a mirror reflecting God, tied to the doctrine that man and God are one.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3007-3105 confidence: medium

The glass is explained as Hafiz’s heart reflecting his mistress, or mystically as a mirror in which God is reflected and man and God are one; the Sufis can give the poet what he seeks.

The mirror or glass is interpreted as showing God reflected in the human heart, expressing that man and God are one.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 confidence: high

The poem is addressed to Hadji Kawameddin, and a mystical interpretation says the wine in the cup and the heart's goblet reflect God, the true Beloved.

The mystical interpretation identifies God as the true Beloved reflected in the goblet of the heart, using the wine cup as image.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 confidence: medium

The poem to Hadji Kawameddin receives a mystical interpretation: as wine glows like a cheek in the cup, the heart’s goblet reflects God, the true Beloved.

The passage describes both a mystical divine reflection in the heart’s goblet and a crescent moon reflected in wine.
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The Confessions of Al Ghazzali BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 confidence: medium

The passage describes Sufi “ecstasy” as suspended sense-perception with visions beyond intellect, cites “Men are asleep; when they die, they wake,” and invokes the removal of a veil from the eyes.

The Sufis are said to call the possible supersensory state ecstasy or hāl, with suspension of sense-perceptions and visions beyond intellect.
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The Confessions of Al Ghazzali BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 confidence: high

“God at last deigned to heal me of this mental malady”; deliverance came through “the light which God caused to penetrate into my heart.”

The narrator’s deliverance from skepticism comes through God’s light entering the heart, not through formal proof.
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The Confessions of Al Ghazzali BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 confidence: medium

A prophetic saying states that God created creatures in darkness and shed His light on them; the passage says truth must be sought with this light and people should be ready for breathings of grace.

The passage says divine light descends from time to time and people must be prepared for breathings of grace.
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The Confessions of Al Ghazzali BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 confidence: high

The speaker reviews his knowledge, finds certainty only in sense-perceptions and necessary principles, and questions whether trust in them is free from illusion or doubt.

The speaker undertakes a first-person search for truth, tests sense-perception and reason, experiences skeptical crisis, and seeks a basis for certainty.
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The Confessions of Al Ghazzali BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 confidence: high

God heals the mental malady; the speaker's mind recovers sanity and equilibrium, and he attributes deliverance to a light God caused to enter his heart rather than to formal proofs.

The speaker's deliverance from doubt comes through light God causes to enter the heart, and prophetic sayings describe divine light as necessary for the search for truth.
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The Confessions of Al Ghazzali BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS; lines 326-423 confidence: medium

The possible higher condition is compared to Sufi ecstasy, described as suspension of sense-perceptions and visions beyond intellect; death is also considered through sayings about waking from sleep and the veil removed from the eyes.

The possible higher condition beyond waking reason is linked to Sufi ecstasy, described as suspension of sense-perceptions and visions beyond the reach of intellect.
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The Confessions of Al Ghazzali C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH; lines 425-457 confidence: medium

The speaker says the account shows the earnestness required in seeking truth, discusses primary assumptions, and praises investigation beyond ordinary limits.

The passage repeatedly frames the speaker’s project as a search for truth and the planned examination of paths or systems.
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The Confessions of Al Ghazzali C. F. / THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH; lines 425-457 confidence: high

The narrator says his object is to make others understand the earnest search for truth, and discusses primary assumptions as always present but elusive when sought.

The passage repeatedly frames the narrator and the three groups as engaged in a search for truth, culminating in a deliberate investigation of successive paths.
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The Confessions of Al Ghazzali EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 confidence: high

He escaped skepticism “not by systematic reasoning and accumulation of proofs, but by a flash of light which God sent into my soul,” then reviewed sects in his search for truth.

Ghazzali's escape from skepticism is attributed to a flash of light sent by God into his soul rather than to accumulated proofs.
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The Confessions of Al Ghazzali EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 confidence: high

After finishing his studies, Ghazzali becomes professor of theology at Bagdad, wins the support of the Imāms, and the treatise is described as the history of his mind in pursuit of truth.

The passage frames the work as a pursuit of truth and describes Ghazzali reviewing theologians, philosophers, and Sufis before seeking a faculty higher than reason.
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The Confessions of Al Ghazzali EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 confidence: medium

After mastering the first two systems and finding the problem unsolved, Ghazzali judges philosophy incompetent, seeks a higher faculty, treats Sufi wajd as revelation, renounces his Bagdad professorship, retires at Jerusalem and Damascus, and makes pilgrimage to Mecca.

During his search, Ghazzali renounces his professorship, enters devotional retirement in Jerusalem and Damascus, and performs pilgrimage to Mecca.
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The Confessions of Al Ghazzali EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 confidence: high

The treatise is described as a history of Al Ghazzali’s mind in pursuit of truth, compared editorially with Newman’s Grammar of Assent and Bunyan’s Grace Abounding, and called a specimen of Eastern autobiography.

The passage frames the work as a pursuit of truth, describes movement through theologians and philosophers, and says Al Ghazzali sought a higher faculty than reason in Sufi intuition or ecstasy.
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The Confessions of Al Ghazzali EDITORIAL NOTE / NORTHBROOK SOCIETY, 185 PICCADILLY, W. / INTRODUCTION / BIRTH OF GHAZZALI; lines 150-224 confidence: high

After mastering theology and philosophy and finding the problem unresolved, Al Ghazzali turns to a faculty higher than reason; Sufi intuition or ecstasy is a kind of revelation to him; he renounces his Baghdad professorship, retires at Jerusalem and Damascus, and makes pilgrimage to Mecca.

Al Ghazzali leaves his prestigious professorship, enters devotional retirement at sacred cities, and performs the pilgrimage to Mecca during his search.
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The Confessions of Al Ghazzali INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 confidence: high

The brother asks Ghazzali to explain religious sciences, theological doctrines, his search for truth among sects, his relation to theology, Ta'limites, philosophy, Sufism, and his teaching posts.

Ghazzali frames his account as a search for truth, investigates sects and doctrines, and seeks the bases of certitude.
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The Confessions of Al Ghazzali INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 confidence: high

The brother asks Ghazzali to expound religious sciences, doctrines, his experiences among sects, his relation to theology, Ta’limites, philosophy, Sufism, and his teaching posts; he invokes God’s help and protection in answering.

The passage is organized around the narrator’s search for truth across sects, doctrines, philosophy, and Sufism, culminating in a definition of certitude.
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The Confessions of Al Ghazzali INTRODUCTION / BIRTH OF GHAZZALI / C. F. / THE CONFESSIONS OF AL GHAZZALI; lines 226-323 confidence: medium

Diverse beliefs and sects are “like a deep ocean strewn with shipwrecks,” and prophetic sayings about sectarian division are cited.

Divergent beliefs are pictured as a deep ocean with shipwrecks, and the narrator depicts himself as entering and sounding its depths to seek truth.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1127-1217 confidence: medium

The passage says man reaches knowledge through perceptions and lists touch first, then sight, hearing, smell, and taste.

The human being is described as moving from sense perception to discrimination, reason, and then a higher vision that perceives invisible things and future secrets.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1127-1217 confidence: high

“inspiration is a special state in which the inner eye discovers, revealed by a celestial light, mysteries out of the reach of reason.”

Inspiration is presented as knowledge inaccessible to reason, discovered by the inner eye through celestial light, with Sufi practice providing certitude beyond reason.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1127-1217 confidence: medium

God gives humans a glimpse of inspiration in sleep, where invisible things are perceived clearly or under allegory; a person without dream experience would deny such perception during sensory suspension.

Sleep is said to offer a glimpse of inspiration in which the sleeper perceives invisible things clearly or allegorically.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1219-1307 confidence: high

“the transport which permits men to see the truth and, so to speak, to handle it, it is only known to the Sufis.”

The passage describes a sphere above intelligence and inner vision through which truths beyond ordinary understanding are revealed, with Sufi transport as direct apprehension of truth.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1219-1307 confidence: medium

Certitude about a prophet’s inspiration comes through ocular evidence or reliable tradition, study of the Koran and traditions, recognition of Muhammed as greatest of prophets, and repeated experiential verification of sayings about God’s guidance and protection.

Certitude about inspiration is presented as a path involving study, repeated verification, and transformation of conviction beyond doubt.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1219-1307 confidence: high

A transport permitting people to see and, so to speak, handle truth is said to be known only to the Sufis.

The passage describes a sphere above intelligence in which truths beyond reason are revealed to inner vision, with Sufi transport as a mode of direct apprehension.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1309-1353 confidence: low

True knowledge inspires fear and reverence in the initiate and raises a barrier against sin; the true Moslem may slip and stumble or succumb to temptation, but repents and does not persist in error.

The passage contrasts obstinate perseverance in the path of error with divine direction in the path of safety.
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The Confessions of Al Ghazzali THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM / THE REALITY OF INSPIRATION: ITS IMPORTANCE FOR THE HUMAN RACE; lines 1309-1353 confidence: medium

The speaker prays that God place them among His chosen, direct them in the path of safety, inspire them not to forget Him, cleanse them from defilement, and indwell them completely so that they adore none beside Him.

The prayer asks God to direct the chosen in the path of safety and inspire them not to forget Him.
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The Confessions of Al Ghazzali THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS; lines 460-561 confidence: medium

The author studies theology and says its object is to preserve orthodox belief; God revealed true belief through the Apostle, Satan suggested contrary principles, and God raised theologians to defend orthodoxy.

The author tests scholastic theology against his desired goal, speaks of his own malady and healing, then proceeds to philosophy for further inquiry.
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The Confessions of Al Ghazzali THE CONFESSIONS OF AL GHAZZALI / THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS; lines 460-561 confidence: medium

The narrator begins with theological science, studies authorities, writes treatises, and says it preserves orthodox belief but cannot bring him to the desired goal.

The narrator moves from theology to philosophy, studies deeply, and seeks a goal that theology did not provide.
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The Confessions of Al Ghazzali The Confessions of Al Ghazzali, Sufism confidence: high

Al Ghazzali says Sufism requires theory joined to practice and consists in experiences rather than definitions.

The passage marks a threshold where intellectual knowledge must become practice, ecstasy, and moral transformation.
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The Confessions of Al Ghazzali The Confessions of Al Ghazzali, Sufism confidence: high

Al Ghazzali says Sufism requires theory joined to practice and consists in experiences rather than definitions.

The Sufi goal is framed as freeing the soul from passions so the heart remains for God.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: high

The narrator leaves Bagdad, gives up his fortune while preserving support for himself and his children, goes to Syria for two years, and lives in retirement, prayer, and seclusion in the Mosque of Damascus and its minaret.

The narrator practices retirement, meditation, devout exercises, heart purification, and prayer, after which revelations are reported.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: medium

The narrator secludes himself in Jerusalem's Sanctuary of the Rock, desires pilgrimage, visits Mecca, Medina, the Tomb of the Prophet, Abraham's shrine, and the Hedjaz, then returns to his country because of his heart's longings and his children's prayers.

The narrator moves from Syria to Jerusalem and then to Mecca, Medina, the Tomb of the Prophet, Abraham's shrine, and the Hedjaz as part of his devotional course.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: medium

The Sufi method begins by purging the heart of all that does not belong to God; prayer draws up the heart, the cry "Allahu Akbar" is named, and "the last stage is the being lost in God," also called the vestibule of contemplation.

The passage describes drawing up the heart by prayer, being lost in God, seeing heavenly forms, and rising by degrees to heights beyond language.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: high

The narrator says one who lacks ecstatic intuition knows only the name of inspiration, and that saints' miracles are merely the earliest forms of prophetic manifestation.

The passage says saints' miracles are early forms of prophetic manifestation and compares this state to Muhammad's intense prayer and meditation at Mount Hira before his commission.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: high

In Syria he remains two years in retirement, meditation, devout exercises, self-improvement, discipline, and heart-purification by Sufi prayer; he lives solitarily in the Mosque of Damascus and spends days on the minaret behind a closed door.

The narrator moves through Syria, Damascus, Jerusalem, pilgrimage destinations, and meditative practice toward knowledge of the Sufi path.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: medium

Those who begin the path receive revelations, see angels and souls of prophets while awake, hear voices and counsels, and rise by degrees to heights beyond language; descriptions as intermixture, identification, or intimate union are called wrong.

The passage says initiates see angels and souls of prophets, hear counsels, and rise by degrees to heights human language cannot reach.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: medium

Sufi movement is illumined by “the light which proceeds from the Central Radiance of Inspiration”; their method begins by purging the heart, centers on prayer, and reaches “the being lost in God,” called the vestibule of contemplation.

The Sufi method is said to culminate, from the perspective of will, in being lost in God, though this is described as the vestibule of contemplation.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1006-1095 confidence: medium

The passage says saintly miracles are early prophetic manifestations and cites Muhammad’s retirement to Mount Hira for intense prayer and meditation before receiving his commission, while Arabs said he had become enamoured of God.

Muhammad is described as retiring to Mount Hira for intense prayer and meditation before receiving his commission.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1097-1124 confidence: medium

The passage distinguishes certitude from proofs as knowledge, passing into the described state as transport, and believing others' experience and oral transmission as faith.

The passage contrasts proof-based knowledge, transport into the state, and faith in transmitted experience, and presents Sufi practice as leading to knowledge of inspiration.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1097-1124 confidence: high

The state can be revealed to the initiated in ecstasy; those incapable of ecstasy may reach an imitative initiation by obedience, attention, and frequenting Sufi society.

The passage explicitly refers to the initiated, ecstasy, obedience, attention, Sufi society, and imitative initiation as ways of approaching the state.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 1097-1124 confidence: medium

The narrator says that, among convictions owed to the practice of the Sufi rule, he has knowledge of the true nature of inspiration and will explain it in detail.

The narrator says he owes knowledge of the true nature of inspiration to the practice of the Sufi rule.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 912-1004 confidence: high

The narrator turns to Sufism, says theory must be combined with practice, and states the Sufi aim of freeing the soul from passions so the purified heart has room only for God and invocation.

The narrator moves from study of Sufi doctrine toward a stage accessible only through transport, ecstasy, moral transformation, and initiation.
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The Confessions of Al Ghazzali THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES / SUFISM; lines 912-1004 confidence: high

The narrator studies Sufi books and oral teachings, including works associated with Abu Talib of Mecca, Hareth el Muhasibi, Junaid, Shibli, Abu Yezid Bustami, and other leaders, and concludes the last stage requires transport, ecstasy, and transformation of moral being.

The narrator seeks Sufi realization and states that the decisive stage belongs not to instruction but to ecstasy, initiation, and transformation of moral being.
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The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 698-792 confidence: high

Sufis are described as invoking God, combating concupiscence, renouncing worldly pleasures, and receiving ecstatic revelations about the soul, its defects, and evil inclinations.

Sufis are described as invoking God, combating desire, renouncing worldly pleasures, and receiving ecstatic revelations about the soul.
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The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 698-792 confidence: high

Sufis are described as invoking God's name, combating desire, following God's way, renouncing worldly pleasures, and receiving ecstatic revelations about the soul's qualities, defects, and evil inclinations.

The Sufis are described as invoking God, combating desire, following God's way, renouncing worldly pleasures, and receiving ecstatic revelations about the soul.
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The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 698-792 confidence: medium

The Companions of the Cave are named as ancient examples related by the Koran.

The Companions of the Cave are cited as ancient examples of fervent mystics related by the Koran.
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The Confessions of Al Ghazzali THE SUBTERFUGES OF THE SOPHISTS / THE DIFFERENT KINDS OF SEEKERS AFTER TRUTH / THE AIM OF SCHOLASTIC THEOLOGY AND ITS RESULTS / DIVISIONS OF THE PHILOSOPHIC SCIENCES; lines 794-869 confidence: low

People overestimate their ability to distinguish true from false and the path of safety from error; the author says they should be kept as much as possible from philosophic writings.

The passage contrasts discernment of the path of safety with error and describes impostors leading minds gradually astray in paths of error.
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The Confessions of Al Ghazzali WISDOM OF THE EAST / BY CLAUD FIELD, M.A. / CONTENTS / INTRODUCTION 7; lines 106-128 confidence: low

“Ghazzali’s Search for Truth”

The contents headings explicitly mention Ghazzali’s search for truth and different kinds of seekers after truth, with nearby headings on Sufism and inspiration.
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The Confessions of Al Ghazzali WISDOM OF THE EAST / BY CLAUD FIELD, M.A. / CONTENTS / INTRODUCTION 7; lines 106-128 confidence: medium

“Ghazzali’s Search for Truth”

The passage explicitly lists Ghazzali’s search for truth and kinds of seekers after truth, alongside Sufism and inspiration.
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The Mesnevi AS COLLECTED BY THEIR HISTORIAN, / JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1; lines 173-206 confidence: low

The contents list Tale V, “The Lion and the Beasts”; Tale VI, “The Greater (Spiritual) Warfare”; Tale VII, “The Merchant and the Parrot”; and Tale VIII, “The Harper.”

One title is “The Greater (Spiritual) Warfare,” which explicitly frames a tale around spiritual warfare.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4000-4141 confidence: high

Shemsu-’d-Dīn is given saintly titles, described as traveling for instruction, as superior to other teachers, as seeking the beloved object of the soul, God, and as wearing coarse felt that hides spiritual greatness.

Shemsu-’d-Dīn is explicitly described as seeking the beloved object of the soul, God, and later prays for a saint able to keep him company, receiving an unseen answer that sends him to Jelāl.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4000-4141 confidence: medium

When exhausted by divine manifestations and ecstasies, Shemsu-’d-Dīn hides and works at Damascus water-wheels; he prays for a saintly companion, receives an unseen answer naming Jelāl, and travels to Asia Minor.

When overwhelmed by divine manifestations and ecstasies, Shemsu-’d-Dīn hides and works as a day-laborer at water-wheels until his equanimity returns.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4000-4141 confidence: high

Shemsu-’d-Dīn of Tabriz is given exalted titles, travels seeking human and spiritual instruction, finds no teacher equal to himself, seeks God as the beloved object of the soul, and wears coarse felt that hides his spiritual greatness.

Shems is repeatedly described as seeking God, instruction, and the one saint who can bear him company, then traveling in quest of Jelāl after an unseen answer.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: high

Shems and Jelāl shut themselves in Jelāl’s college room for six months without food or drink and without ordinary entry or exit, except for Sultan Veled and one other disciple.

Jelāl and Shems withdraw together into a college room for six months without food, drink, ordinary entry, or exit.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: high

Jelāl sends Sultan Veled to Damascus and says Shems will be found at a certain inn playing backgammon with a young Firengī, also one of God’s saints; Sultan Veled finds him so and brings him back.

Jelāl sends Sultan Veled to Damascus to bring Shems back, accurately names the place and circumstances where Shems will be found, and Shems returns to Qonya.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: medium

Forty days after Shems’s disappearance, Jelāl goes to Damascus seeking him; he does not find him in the flesh but finds something greater within himself, writes a red-ink inscription on Shems’s door, and a tradition says Shems’s body disappeared and was buried beside Jelāl’s father.

Jelāl travels to Damascus to seek Shems, fails to find him in the flesh, but is said to find within himself something still greater.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: medium

Shemsu-’d-Dīn and Jelāl shut themselves in Jelāl’s room for six months without meat, drink, visitors, or coming out, except for Sultan Veled and one disciple.

Shemsu-’d-Dīn and Jelāl shut themselves away for six months without food, drink, ordinary visitors, or public emergence.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: medium

Jelāl sends Sultan Veled to Damascus; he finds Shemsu-’d-Dīn in an inn playing backgammon with a young Firengī saint, brings him back to Qonya, and Jelāl embraces him with renewed devotion.

Jelāl sends Sultan Veled to Damascus to bring Shemsu-’d-Dīn back, and Sultan Veled escorts him back to Qonya while Jelāl receives him with an embrace and increased devotion.
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The Mesnevi CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 4279-4412 confidence: high

Forty days after Shemsu-’d-Dīn’s disappearance, Jelāl appoints Husāmu-’d-Dīn deputy and sets out to seek Shems in Damascus for the third time; Syrian learned men become disciples, and he later returns to Qonya.

Jelāl goes to Damascus seeking Shemsu-’d-Dīn, does not find him in the flesh, but finds within himself what is described as still greater.
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The Mesnevi CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4769-4816 confidence: high

Grandees of Qonya seek audiences with Shems through Husām and Jelāl; Jelāl and Husām charge according to means, and the Grand Vazīr’s fee is reduced from forty thousand to thirty thousand pieces of silver.

Qonya grandees seek mediated access to Shems, and the Grand Vazīr is charmed by mysteries revealed during the audience.
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The Mesnevi CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4769-4816 confidence: low

The Grand Vazīr's fee is negotiated from forty thousand to thirty thousand pieces of silver; after being charmed by mysteries revealed during the audience with Shems, he sends the abated ten thousand, and Husām uses such monies to relieve the holy community, Jelāl's family, the Goldbeater's family, and dependants.

The Grand Vazīr seeks access to Shems and is charmed by mysteries revealed during the audience.
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The Mesnevi CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4819-4951 confidence: medium

In his last illness, Husamu-'d-Din tells Sultan Veled not to fear his bodily departure, promising to remain near in another form and guide him through night visions.

Husamu-'d-Din promises that after bodily departure he will appear in Sultan Veled's night visions to solve doubts and guide him.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 confidence: high

Arif says he had gone in spirit to his great-grandfather's tomb, saw Nasiruddin and Shujauddin quarrelling and seizing collars, called them to desist, and says two men and one pious woman saw him.

Arif says he went in spirit to the tomb; the dervishes and later witnesses report hearing or seeing him there; the passage names such events manifestations and ekstasis of the spirit.
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The Mesnevi CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 4954-5082 confidence: high

‘Ārif suddenly raises his head, gives a loud awe-inspiring shout that makes those present tremble, and then returns to sleep without speaking.

‘Ārif is physically asleep at Sultāniyya but says he went in spirit to the tomb, where others later report hearing and seeing him.
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The Mesnevi CHAPTER VIII. / CHAPTER IX. / OF QONYA. / PREFACE.; lines 5302-5381 confidence: medium

The work is named as the book of Rhymed Couplets and described as containing roots of religion and treating mysteries of reunion and sure knowledge; it is also called divine jurisprudence, divine law, and evidence of the Divine Being.

The preface says the work treats discovery of mysteries of reunion and sure knowledge and provides a path for the devout.
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The Mesnevi CHAPTER VIII. / CHAPTER IX. / OF QONYA. / PREFACE.; lines 5302-5381 confidence: medium

The passage identifies the Mathnawi/Mesnevi as the book of rhymed couplets, containing the roots of religion and treating mysteries of reunion and sure knowledge; it is called divine jurisprudence, law, and evidence.

The preface says the book treats mysteries of reunion and sure knowledge and later calls it a path for the devout with recondite indications.
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The Mesnevi FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 813-935 confidence: high

The disciples at Termīz mourned for forty days; afterward the Seyyid said Jelālu-’d-Dīn Muhammed, his master’s son and successor, was alone and wished to see him, and that he must go deliver the trust confided to him.

The Seyyid says he must deliver Bahā Veled’s entrusted knowledge to Jelāl, urges Jelāl to acquire the Science of Divine Intuition, and instructs him for nine years.
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The Mesnevi FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II.; lines 813-935 confidence: high

After forty days of mourning, the Seyyid says Jelāl, his master’s son and successor, is alone and wants to see him, and that he must deliver his teacher’s entrusted trust.

The Seyyid says he must deliver Bahā Veled’s trust to Jelāl and instructs him in the Science of Divine Intuition, knowledge associated with prophets and saints.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12753-12861 confidence: medium

The speaker values one who does not suppose each stage to be the pilgrimage goal; many stages remain before the traveller reaches home; glowing iron reflects fire, and light in a house comes from the sun.

The speaker praises one who does not mistake a stage for the goal and says the traveller must pass many stages before reaching home.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 12753-12861 confidence: high

A transient ray is said to mislead nations; many stages remain before the traveller reaches home; glowing iron’s redness is only reflection from fire.

The passage warns that many stages must be left behind before the traveller reaches the home he bears in mind.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13062-13166 confidence: medium

Hearers seize the literal note of God’s truth-warbling bird and ruin its meaning by dark suppositions; saints use technical terms unknown to worldly reasoners.

The passage says hearers seize literal notes of the divine bird while destroying meaning, and that saints use technical terms unknown to worldly reasoners.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 confidence: medium

The Lord is cited as saying imagination is of no avail; imagination's steed cannot scale heaven, and senses, thoughts, and reasonings are compared to an infant's hobby.

Imagination's steed fails to climb heaven, while sacred lore is presented as an agile steed that removes burdens.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 confidence: high

The passage asks how one can escape fleshly lust unless one drinks God's cup, and says an inkling from God's names and attributes points the road to union.

An inkling from God's names and attributes points the road to union; the seeker is told to drink God's cup and move beyond mere names toward the thing itself.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13168-13281 confidence: medium

Saintly wisdom bears people aloft, while worldly science is a burden, compared to an ass loaded with volumes; sacred lore and God’s cup free one from fleshly lust.

The passage says an inkling of God’s names points toward union, and it counsels purging the self, casting aside names and words, and discovering wisdom in the heart.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 confidence: high

A sovereign adjudicates a contest between Chinese and Roman painters; the Chinese ask for paints and receive colours, while the Romans reject colour and design and begin burnishing behind a closed gate.

The coloured artistry of the Chinese is contrasted with the Roman practice of burnishing, which the narrator interprets as the way of mystics.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 confidence: high

“Those Romans are our mystics”; they polish their bosoms and hearts and remove stains of lust, self, pride, and hate; the mirror's purity prefigures their hearts.

The passage states that mystics polish their hearts, remove stains, and reflect boundless hidden forms; it also says the heart is with God and is God.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 confidence: medium

The Prophet asks Zeyd how he is and what proof of faith he has; Zeyd answers that he has endured thirst, night watching, love's pangs, and a state in which past and future eternity join in one.

Zeyd offers thirst, night vigil, love's pangs, and altered experience of time as proof of his spiritual state.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13283-13385 confidence: high

The Roman curtains are withdrawn, and all the Chinese paintings and designs are reflected perfectly on the high-burnished wall.

The Romans’ polished wall is explicitly interpreted as the mystic practice of polishing the heart so that it reflects hidden and divine forms.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13387-13477 confidence: medium

“Can man e’er grasp beneath his feeble arm / The sun of truth, eternal luminary, warm?”

Zeyd states that a human cannot grasp the sun of truth, an eternal luminary that would burst the grasp.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13578-13679 confidence: medium

The speaker says hard hearts reject advice, chosen companions shape one's habits, submission to God is the way out of a dungeon, and reason exposes faults while God may keep actions concealed.

The speaker asks how to find a way out of a dismal dungeon and answers with submission to God and worship.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13578-13679 confidence: medium

“That hope and fear are nourished by a curtain’s shade. / ’Tis through uncertainty that hope and fear invade.”

The passage states that hope and fear are nourished by a curtain's shade, that conjecture functions when things are hidden, and praises belief in what is not seen.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 confidence: medium

People fix on dust and death; the addressee is urged to lessen doubts, use the night to seek everlasting day, increase in knowledge, and let wisdom light the way.

The addressee is told to employ the night to seek everlasting day, increase knowledge, and find wisdom’s light; the Fount of Life is located in gloom.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13681-13788 confidence: high

The passage says all but love of God is a snare, urges grasping the cup of life, seeking everlasting day in the night, increasing in knowledge, and finding the Fount of Life in a land of gloom.

The listener is told to employ the night to seek everlasting day, gain knowledge, and find the Fount of Life in the land of gloom.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13901-13991 confidence: high

The speaker addresses ‘Alī, asks for knowledge from his heart, describes his calmness as sword-like and his wisdom as a fountain, and names God as creator and giver of blessings.

The speaker repeatedly asks ‘Alī to reveal knowledge, mystery, vision, and what has been disclosed to him.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13901-13991 confidence: high

‘Alī is called the Gate, the Prophet the City of Science, and the portal of God’s mercy; the passage says the keeper must open the gate for entry.

‘Alī is called the Gate of the Prophet’s City of Science and is asked to open for those who seek, with entry depending on the keeper’s opening.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13901-13991 confidence: medium

The speaker calls ‘Alī a falcon, asks what he saw when he forewent his rights, and contrasts ‘Alī’s moonlike vision with others’ darkness and uncertainty.

Moonlight is said to make midnight travelers safe, protect them from error, and guide them homeward.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13901-13991 confidence: medium

“Thou art ‘the Gate;’ the Prophet, ‘Science’ City’ is” and ‘Alī is described as a ray from the Prophet’s sun.

Seekers are described as needing the Gate to open, and the speaker requests access to knowledge associated with the Prophet’s city.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 13901-13991 confidence: medium

The speaker asks whether the vision is spell or truth, asks ‘Alī to disclose his secret, and says moonlight emerging from cloud would guide midnight travellers safely home.

The speaker says that if the moon breaks through clouds, midnight travellers can pursue the road safely and avoid wandering.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 confidence: medium

A prayer addresses God as Answerer of prayer, asks guidance and protection, and states that severance from God is bitter and that without divine presence life is death.

The prayer states that severance from God is bitter and that souls need union or divine presence to avoid life becoming death.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 confidence: medium

God is called guide; a blind man needs staff and guide; all besides the Lord is consuming fire; seeking fire as shield makes one a Magian; God's mercy is bounteous rain.

God is called the guide of all, and a blind man without staff and guide is described as helpless.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 confidence: medium

The speaker tells the addressee to withhold the hand, practice abstinence, cleanse garments, and seek God when greed fractures abstinence.

The passage urges restraint from food, repair of broken abstinence, and freedom from self through God.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 confidence: high

The speaker prays to the Answerer of prayer for guidance, protection from error, reprieve from judgment, preservation among saints, shelter, and union with God.

The prayer declares severance from God bitter, asks for divine refuge, and says life without God's presence is death.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14189-14300 confidence: medium

God is called the Guide of all; the blind man needs staff and guide; all besides the Lord is fatal like consuming fire; divine mercies are likened to bounteous rain.

God is called the Guide of all living on earth, and the blind man requires staff and guide.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: medium

The speaker urges the hearer to give his hand, quit doubt, forsake a dunghill, enter an abode of bliss, follow light over the abyss, enter heaven’s gate, and avoid the bottomless pit.

The final exhortation urges the hearer to leave doubt and darkness, follow light over an abyss, enter heaven’s gate, and avoid the bottomless pit.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: medium

The speaker calls the fruit of death savoury, says the slain live, asks friends to slay him, and says death is eternal life and will bring him to his love.

The speaker says death will bring him to his love and laments being barred from the beloved interview.
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The Mesnevi IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII. / XIII.; lines 14302-14405 confidence: medium

The speaker urges the addressee to give his hand, quit doubt, forsake the dunghill, enter the abode of bliss, follow light from darkness over the abyss, enter heaven’s gate, and avoid the bottomless pit.

The closing exhortation tells the addressee to leave darkness, follow light over an abyss, enter heaven’s gate, and avoid the bottomless pit.
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The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 208-312 confidence: medium

After his father’s death, Jelāl went to Aleppo and Damascus to study, returned to Qonya, and became professor of four colleges; his reputation for learning and sanctity grew.

Jelāl studies in Aleppo and Damascus, returns as professor, and is instructed by a spiritual teacher.
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The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 314-412 confidence: medium

Jelal is said to have instituted a dervish order with mourning dress for Shemsu-'d-Din, and to have adopted flute, rebeck, drum, tambourine, singing or chanting, and holy dance to draw people toward devotional love for God, compared to sweetening medicine for a child.

The passage states that Jelal adopted music, singing, and holy dance to tempt the Romans toward devotional love for God through sweet sounds.
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The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 confidence: medium

The translator says he is in the position of the raindrop sung by Sa'dī and hopes the Mesnevi's thoughts will be gems; he likens himself to a diver risking extinction to offer an acceptable pearl of price to the British public.

The translator likens himself to a diver risking extinction to offer a pearl of price, while hoping the Mesnevi's thoughts will be gems acceptable to the audience.
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The Mesnevi JAMES W. REDHOUSE, M.R.A.S., ETC. / CONTENTS. / INTRODUCTION.--PLAINT OF THE REED-FLUTE 1 / CONCLUSION 289; lines 414-462 confidence: low

The translator says he is in the position of Sa'di's raindrop and is at most a diver risking extinction in hopes of offering an acceptable pearl of price to readers.

The translator likens himself to a diver who risks extinction to offer an acceptable pearl of price.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 confidence: medium

The speaker counsels casting off lust's bonds and greed, addresses love as physician and cure, says the earthly frame ascends to heaven through love, and names Mount Sinai, God's descent, and Moses quaking.

The passage says that through love the earthly frame ascends to heaven and links love-trance with Sinai and Moses.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5384-5512 confidence: medium

A powerful and wealthy prince goes hunting, sees a fair handmaid near a grove, falls in love, spends gold to obtain her, and she later falls sick.

The prince's beloved handmaid falls sick, and he summons physicians with promises of reward to save her life.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5514-5633 confidence: medium

The prince sees previous art as vain, goes barefoot to the worship-house, bows at the altar, weeps, and prays to God as refuge and guide.

The prince abandons failed art and seeks divine aid through barefoot prayer, tears, and humility at the worship-house.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5514-5633 confidence: high

After prayer, mercy overflows; the prince sleeps and hears heavenly tones promising a dawn guest, a heaven-sent healer, while saying God's power alone can heal the maiden.

While asleep after prayer, the prince hears heavenly tones promising a healer who will arrive at dawn.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5514-5633 confidence: high

The prince goes barefoot to the worship-house, bows at the altar, weeps over the floor, and prays to God as refuge and guide.

The prince prays with tears, falls asleep, hears a heavenly promise, and then receives the promised healer at dawn.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5635-5748 confidence: medium

“A probe is love; it sounds hearts’ depths” and love “heavenward it mortals draws”; words and the pen fail to describe love fully.

Love is said to draw mortals heavenward, sound the depths of hearts, and exceed words and writing.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5635-5748 confidence: medium

Love is described as a probe of hearts that draws mortals heavenward; attempts to portray love in words or writing are inadequate.

Love is described as a probe that sounds hearts’ depths and draws mortals heavenward, while ordinary language fails to explain it.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 confidence: high

The speaker says the sentences are parables; religion may confuse before it sublimes, bringing ecstasy, rapture, love, contemplation of the Lord, self-loss, and union with God.

The final lines describe trance of love, contemplation of the Lord, self-loss, and union with God after religious bewilderment gives way to ecstasy and rapture.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 5997-6113 confidence: high

Mundane perception guides earthly matters; religious sense leads toward God's glories, and the soul's health is found through suffering and wasting of the flesh followed by rebuilding.

The blessed soul gives up wealth, health, and life for God; spiritual health comes through wasting of the flesh and rebuilding after destructive acts.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6225-6332 confidence: medium

The Gnostic has this condition by day: asleep to earth, obedient like a pen in a writer’s hand, spirit roaming the absolute, body still, free like an uncaged bird unless recalled to the trap of sense.

The Gnostic is awake yet detached from earthly things, obeys guidance like a pen in a writer’s hand, and roams the absolute.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6225-6332 confidence: high

Each night God frees the soul from the trap of flesh to learn hidden records; the soul is like a bird set free from a cage, and sleeping people lose ordinary ranks and cares.

Each night God frees the soul from the trap of flesh like a bird from a cage; the passage later says sleep is death's brother and describes the soul's return to the body.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 confidence: high

A person outwardly awake is called sound asleep if not awake to God's truth; the soul is enslaved to fancy and cannot attempt flight toward heaven.

The passage repeatedly contrasts outward waking or dreaming with true wakefulness to God's truth and warns that fancy enslaves the soul.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 confidence: high

Life is compared to a quiver spent in chasing phantoms; God's protection is invoked, and God's servants are called His shadows on earth, to whose skirts one should cling.

The addressee is told to cling to God's servants, avoid entering the maze without guidance, seek consolation in Tebrīz' Sun, and inquire of Husāmu-’d-Dīn for the road.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 confidence: medium

A person outwardly awake is called sound asleep if not awake to God's truth; the soul is enslaved to fancy and cannot attempt flight toward heaven.

The enslaved soul lacks vigor to attempt a flight toward heaven, while envy and fleshly strife weigh down the steep path of life.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 confidence: high

“Our souls, if not awake to God’s most holy truth, / Are not awake”; the soul is buffeted by fancies of loss, profit, life, and death.

The passage distinguishes being awake to God’s truth from ordinary wakefulness ruled by dreams, fancies, and sensual error.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6334-6443 confidence: medium

Life is called a quiver wasted by chasing phantoms; God’s servants are His shadows on earth, and the seeker is told to cling to saints, avoid the maze without guidance, and seek Tebrīz’ Sun or Husāmu-’d-Dīn.

The passage urges the seeker not to thread the maze without the guidance of saints and named spiritual friends.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: medium

The Vazīr is shortsighted against the Ancient of Days; God creates ten thousand worlds from nothing by breath and word; the world is a finite prison-den around the soul, from which the addressee is urged to escape.

The world is called a prison-den around the soul, the addressee is urged to arise and escape, and the soul is said to lift one to heaven’s highest home.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6546-6649 confidence: medium

Ten thousand additional worlds may be seen by turning vision toward God; the world is finite, a prison around the soul, and divine essence is hidden by forms and qualities.

The world is called a prison-den around the soul, and the addressee is urged to arise and escape.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6651-6753 confidence: high

The Vazir teaches inward hearing of God's voice, abandonment of outward senses, the soul walking the sea like Jesus, and the Fount of Life found through self-denial.

The Vazir instructs the disciples to stop outward ears, remove the mote from the eyes, discard outward sense and reflection, and hear God's voice within.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6651-6753 confidence: high

The Vazir teaches inward hearing of God's voice, abandonment of outward senses, the soul walking the sea like Jesus, and the Fount of Life found through self-denial.

The Vazir contrasts mundane pursuit and death's billows with the Fount of Life and says life-rills are abnegation and self-denial.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6651-6753 confidence: high

The Vazir conceives another stratagem, withdraws from public life, remains in a cell for forty days or more, and his followers mourn and miss his example, words, and prayer.

The Vazir withdraws from public life into a cell or hermitage and later says he is communing with God and resigned to divine will.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6651-6753 confidence: high

The Vazir tells the disciples to stop their ears to human speech, remove what blinds their eyes, discard outward sense and thought, and hear within God’s call, “Come unto Me.”

The Vazir teaches the disciples to stop their ears to human speech, cast out what blinds their eyes, discard outward sense and thought, and hear God’s voice within.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6651-6753 confidence: medium

The Vazir says pursuit of mundane things leads across wastes, hills, and ocean springs; he asks where the Fount of Life can be found and says life-rills are abnegation and self-denial.

The Vazir asks where the Fount of Life can be found if life is spent pursuing mundane things, and names abnegation and self-denial as life-rills.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high

The narrator says friends coming together is sweet, tells the hearer to trust spirit because the letter kills, urges mortification of the body, and warns that flesh destroys in fiery flames and demands asceticism.

The passage urges mortification of the body, warns that flesh destroys, and says original simple essence became divided through fleshly form but can be understood again as one.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6859-6962 confidence: high

The passage says friends meeting is sweet, urges trust in spirit because the letter kills, and instructs the hearer to mortify the body and flesh to find God's unity hidden behind it.

The speaker tells the hearer to mortify the body and consume the flesh with pains so that God's unity may be found behind it.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 6964-7025 confidence: medium

The speaker compares sound and rotten fruit to sense and nonsense, says spirit gives value to words, and urges company with spirit-seekers.

The passage says the truest swords are in the saints’ armory and that their converse is a balm, while urging preference for company of those who seek spirit.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 confidence: high

Society with saints leads to piety; the addressee is described as refined from rock or pebble to pearl and is urged to love saints, avoid despair and darkness, seek grace, and grasp saints’ skirts.

The addressee is said to become pearl-like through saints’ communion and is repeatedly instructed to seek saints, grace, holy ground, and hope.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 confidence: medium

The passage describes dispositions under Venus and Mars, then contrasts them with other stars in a higher firmament whose moral splendour influences souls and drives away spiritual foes.

Truth sheds shining light on souls, higher stars influence souls beyond ordinary planetary temperaments, and heaven’s favourites turn toward God under this light.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7027-7140 confidence: high

Speech of worthy men leads toward truth; society with saints leads to piety; saintly communion refines a rock or pebble into a pearl.

The addressee is said to be refined from rock or pebble into pearl through saintly communion and is urged to seek saints and grace.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 confidence: medium

The lion says the Lord sets a ladder, humans must mount step by step, compulsion lacks proof, and hands are like spades given for work.

The lion speaks of a ladder set by the Lord, step-by-step ascent to the roof, seeking God, being joined to Him, and reaching the Tree of Life.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 confidence: medium

The lion says God sets a ladder before the feet, gives hands as tools like spades, shows work, commands responsibility, and invites seeking and union with Him.

The lion says the Lord sets a ladder before human feet and that one must mount step by step to the roof.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 confidence: medium

The lion says gratitude expands power, treating favor as compulsion removes power, and compulsion is like sleep before reaching the fruitful Tree of Life.

The hearer is warned not to sleep until reaching the fruitful Tree of Life, whose leaves rustle and fruits fall for food and future use.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7474-7564 confidence: medium

The lion says gratitude expands power, treating favor as compulsion removes power, and compulsion is like sleep before reaching the fruitful Tree of Life.

The lion compares the creed of compulsion to sleeping by the way and among highwaymen before reaching the goal.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7566-7673 confidence: medium

The lion contrasts worldly stratagems with those for heaven and says a blessed stratagem bursts a prison door; the world is a dungeon and its prison gate should be burst.

The lion says the world is a dungeon and urges bursting the prison gate to become free from fear.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7566-7673 confidence: medium

The lion says worldly stratagems are vile, heavenly stratagems are worthwhile, the world is a dungeon, and one should burst the prison gate and be free from fear.

The lion says the world is a dungeon, urges the listener to burst the prison gate, and distinguishes stratagems for worldly gain from those for gaining heaven.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7675-7775 confidence: medium

“A stratagem I’ll plan, and cheat this grim tyrant. / My wily plan shall save the souls of all alive”; the passage compares this to prophets promising salvation from doom.

The hare promises to save all living beasts, and the narrator compares this to prophets promising their communities salvation from doom.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 confidence: high

The hungry lion rages at the delay and says he has been cheated; the didactic voice warns that smooth paths, compliments, hooks, snares, civility, and sandbanks may conceal danger.

The holy man is linked with flowing religious waters, the worldling with a dry sandbank and shipwreck, and the hearer is directed to wisdom's sons to find salvation's port.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 confidence: high

Man's mind speaks as Gabriel to Ahmed, declaring a limit, telling the man of God to go forward, and saying not everyone sees God face to face.

Man's mind declares a limit like Gabriel to Ahmed, the man of God is told to go forward, and the passage says not everyone can see God face to face.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 confidence: high

The passage warns that smooth words can be traps, hooks, and snares, then contrasts a holy man, from whom crystal waters of religion flow, with a dry worldly sandbank, and urges seeking wisdom from the pure-minded.

The passage contrasts a dry worldly sandbank with the holy man from whom crystal waters of religion flow and who guides seekers toward salvation's port.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7777-7886 confidence: medium

The passage links sloth with the creed of compulsion, compares compulsion to splinting an injury, and says that one who truly loses a leg in God's fight will be met by Buraq, a chariot of light.

One who truly loses a leg in God's fight is promised Buraq as a chariot of light and is later described as resting above the planets after carrying out divine orders.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7888-7997 confidence: medium

People think their coursers are lost though another mount carries them; they knock at doors, ask the way, and ask whether a horse is the stolen one, but are told it is not.

The seekers believe their coursers are lost while a roadster bears them along, then knock at doors and ask about the wrong horse.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 7888-7997 confidence: medium

People think their coursers are lost, are borne many miles by a roadster, then wail, ask the way, and are told the horse they see is not the horse they want.

People think their coursers are lost while the roadster has borne them many miles, then ask others for the way.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 confidence: high

Prosperity and kings' reigns are called transient, while those praising God beyond the seven spheres are said to endure and feed souls.

The passage urges abandoning worldly ease and earthly pomp in exchange for eternal rest and the soul's enjoyment of heaven's cup.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 confidence: high

The section title is “The Greater (Spiritual) Warfare”; the speaker says a dread external foe has been killed but a worse inner foe remains.

The passage explicitly names the Greater Spiritual Warfare, contrasts outward warfare with inner life, and identifies the conquest of flesh as the mark of a true lion.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 confidence: high

An ambassador from Caesar asks for Caliph ‘Umer's palace; the people reply that ‘Umer has no palace, only an enlightened mind and a hut, and that the ambassador must clear the beam and mote from his mind's eye.

The passage teaches cleansing the heart from passions, clearing the mind's eye, removing vices from sight, and seeing God's countenance or the Friend.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 confidence: medium

The passage warns that great prosperity does not last, calls worldly life temporary, and urges forsaking earthly rest so the soul may enjoy heaven's cup.

The passage contrasts temporary worldly prosperity with eternal rest and urges forsaking mundane ease.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 confidence: high

Under “The Greater (Spiritual) Warfare,” the speaker says the external foe has been killed but “a worse than he remains” within.

The text contrasts conquered outward warfare with the greater inward warfare against fleshly lusts, undertaken with God's aid.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 confidence: high

The passage says cleansing the heart from passions reveals a court or presence; Ahmed's cleansed heart sees God's countenance, and a heart-window toward heaven sees a ray from the Sun of Righteousness.

The text says cleansing the heart removes passions and allows perception of God's countenance, while vices block sight like fingers over the eyes.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8535-8646 confidence: medium

The passage says, “The world’s eye man is” and that the real eye strives to see the “Friend.”

The passage says the real eye strives to see the Friend and that not seeing the Friend would make blindness preferable.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: medium

Rome’s ambassador hears wise words, grows curious, seeks ‘Umer, loses horse and chest, wanders, and asks whether such an invisible man can exist.

The ambassador searches for ‘Umer, finds him hidden from ordinary public display under a date-palm, and then becomes a receptive novice to his teaching.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: high

‘Umer tells the stations passed by his soul, its flights, fights, tribulations, timelessness, holiness, soaring atmospheres, and flights beyond the horizon and desire.

‘Umer recounts stations passed by the soul, its flights, tribulations, timelessness, holiness, and soaring beyond the horizon and beyond aspirants’ desire.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: medium

The ambassador asks how a soul comes “from heaven” to earth and how “so great a bird” can be “cooped up in a cage.”

The ambassador asks how a soul can come down from heaven to earth and compares the soul to a great bird confined in a cage.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: high

The ambassador hears wise words, seeks ‘Umer with increased zeal, loses horse and chest, wanders, and asks how such an invisible man can exist.

The ambassador seeks the wise and seemingly invisible ‘Umer, wanders until guided by a woman, and finds him hidden from public bustle beneath a date-palm.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: high

‘Umer tells of the soul’s stations, flights, fights, tribulations, timelessness, holiness, and soaring beyond aspiration; the ambassador is a willing listener and apt novice.

‘Umer recounts the soul’s stations, flights, fights, tribulations, timelessness, and soaring beyond the aspirant’s horizon.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8648-8751 confidence: high

The ambassador asks how a soul from heaven can come down to earth, and how so great a bird can be enclosed in a cage.

The ambassador asks how a soul from heaven comes down to earth and how a great bird can be cooped up in a cage.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 confidence: medium

A human moved by the Lord can cleave hill, dale, mine, and sea; the power informing the soul can cleave the moon; the soul can soar beyond the stars; disclosed heavenly mystery would burn the world like fire consuming wood.

When the heart opens mystery’s sack, the soul is said to soar beyond the starry track.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 confidence: medium

Human hesitation is attributed to divine enigmas; choice comes through an inward voice, and the heart may receive inspiration if doubt is cleared from the mind's ear.

The passage presents God as setting enigmas and granting inward voice and heart-inspiration to resolve hesitation.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8753-8855 confidence: medium

A human moved by the Lord can cleave natural features; the power informing the soul can cleave the moon; the soul can soar beyond the stars; disclosure of heaven's mystery would burn the world like fire burns wood.

The passage says the soul soars beyond the starry track when the heart opens the mouth of mystery's sack.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 confidence: high

“In ignorance, our souls are in God’s prison chained. / In wisdom, by God’s help, their liberty’s regained.” Human states are then related to God’s mercy, wrath, and favour.

The passage states that souls are chained in God’s prison through ignorance, likens the soul to a caged bird longing to break its rails, and says religion saves souls from fleshly cages.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 confidence: high

In ignorance souls are chained in God’s prison; in wisdom, by God’s help, they regain liberty; sleep and waking are also attributed to God.

Souls are described as chained in ignorance, caged in flesh, and able to regain liberty or seek release like a bird from a cage.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8857-8976 confidence: high

Taking refuge in the Qur’an is linked to the spirit of Muhammed; the Qur’an is called the essence of prophets, who are compared to whales in the ocean of God’s might.

Taking refuge in the Qur’an and studying prophets and saints is said to lead the soul to long for release from its cage.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 8978-9093 confidence: medium

“Just so is the soul. Its tale, just parrot’s tale.” The passage then describes a soul or sufferer crying to the One or Lord, being heard by God, and ascending while the body remains on earth.

The narrator explicitly shifts from the parrot’s tale to the soul’s tale, asking where the One is to whom souls lament and describing the soul with the Lord.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9095-9208 confidence: medium

The addressee is told to empty the stomach of greedy desire for bread, find the heart filled with love for God, and wean the infant soul from the gross milk of greed.

The soul is called an infant to be weaned from the gross milk of greed before joining the angels’ pure creed.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 confidence: medium

The speaker says sour looks are caused by sweetness, that silence is imposed by many words, that sweetness is hidden behind austere features, and that only one secret out of a hundred appears.

The speaker values anguish and pain when pleasing the beloved, imposes silence, hides secrets, and moves toward union with God beyond pleasure and pain.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9393-9503 confidence: medium

The speaker addresses God as justice’s fount and says: “When ‘I’ and when ‘we’ shall unite both in One, / Absorbed they’ll be in Thy essence alone.”

The passage asks whether the eye can behold God truly, says ordinary attachment to pleasure and pain obstructs seeing God, and places love beyond evanescent states.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9505-9609 confidence: medium

Narration returns to the ill merchant’s lament; a drowning person struggles for rescue; the passage counsels exertion until the last breath and says the king at the window hears and sees.

The passage urges exertion until the last breath and says a king at the window hears and sees the soul’s striving.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9505-9609 confidence: medium

The narration returns to the merchant’s lament and gives maxims about a drowning person’s struggle, exertion until the last breath, and the king at the window.

The narrator exhorts the hearer to exert himself until the last breath and says favor may then be shown.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9611-9718 confidence: medium

The body is called a cage and thorn to the soul; body and soul converse about following, desire, praise, worlds, feasting, and delight.

The body is called the soul’s cage and thorn; the passage contrasts body and soul, then says praised flesh becomes tyrannical while mortified flesh submits.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9611-9718 confidence: high

“The body’s a cage and a thorn to the soul”; body and soul then speak to one another.

The body is explicitly described as a cage and thorn to the soul, and the body-soul relationship is dramatized in dialogue.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 confidence: medium

The speaker says these words come from the Spirit supreme; a perfume of flowers is smelled before flowers are present, and that odor draws toward flowers and paradise where rivers flow.

Hope is described as a perfume that leads souls onward, with Jacob’s hopeful quest for his son and restoration through reunion as an example.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 confidence: medium

The speaker says the words come from the supreme Spirit; perfume before flowers and imagined fermentation before wine become images of hope drawing souls toward paradise where rivers flow.

Hope is described as perfume that leads souls onward, and Jacob’s quest for his son and hoped-for reunion are invoked as examples.
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The Mesnevi OF QONYA. / PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE.; lines 9720-9766 confidence: medium

Hope led Jacob in quest of his son; sorrow cost him sight and hoped reunion restored light; the listener is urged to be Jacob if not Joseph, Ferhad if not Shirin, and to see Majnun’s ravings if not Layla.

The passage contrasts Joseph with Jacob, Shirin with Ferhad, and Layla with Majnun, presenting seeker or lover figures as models when one is not the beloved.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 confidence: high

With harp on shoulder, the minstrel goes in quest of God to the burial-ground of Yathrab, asks God for the hire of his harpstrings, plays, weeps, and sleeps on a grave with the harp as pillow.

The minstrel goes 'in quest of God' to the burial-ground of Yathrab, plays his harp, weeps, and sleeps upon a grave.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10090-10188 confidence: medium

With harp on shoulder, the minstrel goes to the burial ground of Yathrab, asks God for the hire of his harpstrings, plays, weeps, and sleeps on a grave with the harp as his pillow.

The minstrel carries his harp to the burial ground, plays, weeps, and sleeps on a grave using the harp as his pillow.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: medium

The Lord sends slumber on ‘Umer; he recognizes it as divinely ordered, sleeps, dreams, and hears a voice from God.

The Lord sends slumber upon ‘Umer, who perceives it as divinely purposed and hears God's voice in a dream.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: medium

The post elects what will not decay and is buried like a corpse in hopes of resurrection at the judgment day; the poet draws a lesson about breaking with earthly things after the Lord’s call.

The passage generalizes that anyone called by the Lord breaks with earthly things and prepares the path to travel.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10286-10399 confidence: medium

‘Umer wakes at the dread voice, undertakes the task, and goes toward the burial-ground with the money in his breast.

‘Umer follows a heavenly command to the public burial-ground, searches for the named servant, doubts the only candidate, and resolves the uncertainty by continuing the search.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10286-10399 confidence: medium

A heavenly voice calls 'Umer and tells him to relieve the want of a highly esteemed servant in the public burial-ground.

'Umer searches the burial-ground for the servant named by the voice, sees only the minstrel, doubts, and recognizes that a mystery is involved.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 confidence: medium

The old man trembles, expresses shame before God, sheds tears, breaks his harp, calls it a source of ill and barrier to heaven’s path, and asks God to pardon his past life.

After receiving the message, the harper weeps, breaks his harp, calls it an obstacle to heaven’s path, asks pardon, and laments a life spent in music and heedlessness.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 confidence: high

‘Umer says the harper’s contrition proves sobriety, that his worldly journey is over, that past and future are curtains hiding God, and that dividedness is like diaphragms in a reed; he also says entering the house brings ease and that contrition may be worse than the fault.

‘Umer teaches that past and future are curtains hiding God and should be burned; the harper then receives enlightenment and total immersion in God’s effulgence.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 confidence: high

The harper trembles, cries out to God in shame, sheds many tears, breaks the harp, calls it a source of ill, and asks God to pardon his past life.

The harper breaks his harp, condemns it as blocking heaven's path, and turns from his old life toward another path named by Umar.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 confidence: high

"Thy worldly journey's over, other path now take"; "The past and future both are curtains hiding God"; "Set fire to both of them."

Umar instructs the harper to move beyond past, future, and even contrition; afterward the harper receives enlightenment and is described as totally immersed in God's effulgence.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10401-10512 confidence: medium

"Thy worldly journey's over, other path now take"; "The past and future both are curtains hiding God"; "Set fire to both of them."

Umar explicitly says the harper's worldly journey is over and commands him to take another path.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10836-10930 confidence: medium

The husband rejects the wife's idea of covetousness, describes the perceived greed as heaven's mercy, urges a trial of poverty, and calls poverty a crown with contentment.

The husband urges a trial of poverty, says true riches and contentment are found there, and calls poverty a crown bestowed by the great Chief.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10836-10930 confidence: high

The husband tells his wife that what she sees as greed is heaven’s mercy, urges trial of true poverty, and calls poverty true riches, contentment, and a crown.

The husband urges trial of true poverty and describes it as true riches, contentment, and a crown.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 confidence: medium

The speaker calls the matter a puzzle for the wise, says treasure is sought while ruin is visible, warns against false treasure and thought-built edifices, discusses entity and nonentity, and likens Pharaoh's shrinking from Moses to a wrong shoe.

The speaker says the treasure must be sought while the ruin is visible, and warns that what one deems treasure may be vanity and that treasure is not found in thought-built edifices.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11014-11121 confidence: medium

The passage says the treasure is to be sought, the ruin is before the eyes, apparent treasure is vanity, and entity and nonentity are in a contested relation.

The narrator says the treasure is to be sought and the ruin is before the eyes, while warning against mistaking vanity for treasure.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11123-11231 confidence: medium

Saints are described as minds of minds and pilots for thousands; the world is dark and needs God’s sunlight.

Saints and prophets are described as guides, pilots, minds of minds, and as inwardly vast despite outwardly small or ordinary appearance.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 confidence: high

Reported divine speech says God is not held by earth or heaven: “Believer’s heart can Me contain!” and “Seek within My servants.”

The reported divine speech says God is not contained by heaven or earth, but the believer’s heart can contain Him, and seekers should look within His servants.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11445-11543 confidence: medium

A prophetic saying declares that God is not contained by earth or heaven, but “Believer’s heart can Me contain,” and directs the seeker to look among God's servants.

The passage states that God is not contained by heaven or earth but that the believer's heart can contain Him, and that seekers should look among His servants.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11545-11643 confidence: medium

The Arab man takes the water-pot, travels by day and night, guards it from breaking, while his wife prays for him and the pot, calling a pearl a drop from the fount of life and from non-existence.

The Arab man departs with the pot, travels by day and night, fears its breaking, and guards it from theft while his wife prays for its safety.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11645-11740 confidence: high

Love for other than the Lord is called death of the heart; sincere adoption of God’s poverty is said to secure God’s rich pleasure.

The text contrasts sincere adoption of God’s poverty with sham poverty for money and wealth.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11645-11740 confidence: medium

Lugubrious and beaming faces are useful if they turn viewers from form to hidden sense; bath-house effigies in draperies are dolls, and one must undress to enter the bath and see the nude.

The bath-house passage says admission is not granted while dressed and urges undressing to come in and see the nude, the free.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11742-11842 confidence: high

The speaker compares ordinary searches to unexpected encounters: a girl seeking bread sees the baker’s apprentice, a merchant drawing from a well encounters Joseph, Moses seeks fire and finds the burning bush, and Jesus escapes foes.

The speaker repeatedly gives examples of someone seeking an ordinary object or practical aim and encountering a greater result, then applies the pattern to his own arrival at court.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11742-11842 confidence: high

The speech compares his arrival to seekers who unexpectedly encounter beauty or greatness: a girl at a baker’s shop, a park-walker, a merchant drawing well-water and encountering Joseph, Moses seeking fire and finding the burning bush, and Jesus escaping foes.

The speaker gives repeated analogies in which seeking bread, air, water, fire, schooling, or worldly success leads to beauty, prophecy, wisdom, kingship, or religious transformation.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 confidence: medium

The world is described as a mighty water-pot, a single drop from the ocean of divine grace; the latent treasure overflows, God-seers are ecstatic, the pot is cracked yet unspilled, and the pot-world is lost to view.

The world is described as a mighty water-pot, only a drop from the ocean of divine grace; God-seers in ecstasy hold the pot as fallacy and the pot-world is lost to view.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11844-11949 confidence: high

The world is called a mighty water-pot and one drop from the ocean of His grace; a latent treasure bursts forth, and a branch canal from God’s grace overwhelms the water-pot of space.

The world is figured as a water-pot or drop before the ocean of God’s grace, and ecstatic seers regard the pot-world as fallacy or lost to view.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 confidence: medium

A pilgrim is told to seek other pilgrims from various regions and to look to thoughts, hearts, faith, and creed rather than features or skins.

The addressee is addressed as bound on pilgrimage, told to seek fellow pilgrims, and promised instruction to soar beyond the stars.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 confidence: medium

One bound on pilgrimage is told to seek pilgrims from Hind, Tatary, or Hadramout, not to inspect features or skin, but to inquire into thoughts and hearts.

The passage tells one bound on pilgrimage to seek other pilgrims and examine hearts and thoughts rather than external features or skin.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 11951-12058 confidence: high

The Arab’s want disposes him to travel to the Caliph’s court, and the Caliph’s merciful bounty toward the Arab’s wretchedness is recalled.

The Arab’s journey is reinterpreted as the mind, while the wife represents lusts and greed, with the mind as a torch.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12060-12146 confidence: high

“Select thy Teacher first; then, follow all he’s shown.” The Teacher is contrasted with winter, crowd, darkness, and rabble, and Young Fortune is named as the speaker’s Teacher.

The addressee is told to select a Teacher first, not travel without a guide, and avoid peril on known and unknown roads.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12060-12146 confidence: medium

Unless the Teacher is present to lead rightly, the clamors of demons will affright the traveler and demons will mislead into danger.

Demons are said to affright and mislead the unguided, and Satan is cited as having led people astray from the track to good.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12060-12146 confidence: high

The passage tells the listener to select a Teacher and follow him; the Teacher is likened to summer’s glow and the moon, and Young Fortune is named as truth’s real Teacher.

The passage repeatedly instructs the listener to select and follow a Teacher because travel without such guidance is vain and dangerous.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12060-12146 confidence: medium

Travel without a guide is dangerous; on an unknown path one should not go alone, and without a Teacher demons will frighten and mislead the traveler.

Demons and Satan are said to lead travelers away from the good track and into danger.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 confidence: high

Ali is told to choose trust in God and refuge in divine wisdom, to obey the Teacher as Moses did when journeying, and not to question even if the guide destroys a ship or chokes an infant.

The listener is told to obey the chosen Teacher like Moses journeying with a guide, without questioning even destructive or violent acts.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 confidence: medium

The passage speaks of God’s right hand, saintly prayers and protection, the superior honor of a present Teacher, and the need not to resent buffets, since a mirror is polished by enduring blows.

A person journeying this road alone is said to be led to safety by saints’ prayers and protection.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12148-12252 confidence: medium

Those who have freed themselves from the body and killed pride’s demon are described as honored in the spheres; sun and clouds serve them, and the sun is said to have swerved from them.

Those freed from the body’s thrall and those who kill pride’s demon are described as honored in the spheres and commanding sun and clouds.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12254-12366 confidence: low

The speaker says the finite can soar to the Infinite, urges annihilation of the dark self, compares existence in God's essence to copper becoming gold, and commands the hearer to quit 'I' and 'We.'

The opening states that the sharpest thorns are welcome to the finite one who can soar aloft to the Infinite.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high

A man knocks at a friend's door, answers “’Tis I,” and is sent away as crude; fire of trial and absence are said to purge selfishness.

The visitor is rejected when he says “I,” undergoes absence and suffering, and is admitted only when he identifies as the friend’s second self, with no room for two selves.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high

A man knocks at a friend's door, answers “’Tis I,” and is sent away as crude; fire of trial and absence are said to purge selfishness.

The friend says absence will be the fire that purges selfishness, and the visitor spends a year in anguish before returning matured.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high

A man knocks at a friend’s door, says it is “I,” and is sent away because he is crude; the friend says the fire of trial and absence must purge selfhood.

The visitor is refused while asserting “I,” undergoes absence and suffering, and is admitted only when he speaks as the friend’s own second self and when two selves are no longer present.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12368-12473 confidence: high

A man knocks at a friend’s door, says it is “I,” and is sent away because he is crude; the friend says the fire of trial and absence must purge selfhood.

The friend says absence should serve as fire to purge selfishness and mature the crude visitor; the man then spends a year in anguish before returning changed.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 12674-12750 confidence: medium

The person who sees and feels imperfections works to cure them; the one who thinks himself perfect will not fly toward heaven’s eternal King.

The passage says the person who believes himself perfect will not take flight toward heaven’s eternal King, while the one who recognizes imperfections seeks cure.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9769-9874 confidence: medium

The Prophet says the Lord's breathings occur in days of pilgrimage and urges listeners to attend to signs with ears and minds.

The Prophet urges listeners during days of pilgrimage to attend to signs and perhaps inhale the Lord's breathings.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 confidence: medium

The passage questions love’s nectar in the self and finite reason; the Soul is called God’s perfection; Ahmed asks Bilāl to lift his voice and release infused breath, which overwhelms Adam and the hosts of heaven.

The passage asks how a lover finds love’s nectar in himself and contrasts finite reason with love’s sway.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9876-9981 confidence: medium

The passage links blocked spiritual opening to greed for morsels, says troubles are for morsel’s sake, exhorts the addressee to be Luqman, and contrasts Luqman’s thorn-resistant hand with the addressee’s lack of discipline.

The addressee’s quest is impeded by morsels, thorn imagery, sore-foot imagery, blindness, and the need for Luqman-like discipline.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 confidence: medium

The embedded Sanā’ī quotation describes many skies in regions of the soul and a spirit path with hills and seas; the passage then says the unseen world has other clouds, skies, sun, water, and God-given rain seen only by saints.

The quoted Sanā’ī lines describe the spirit’s path as having ups and downs, hills to climb, and seas to pass.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 9983-10088 confidence: medium

The hearer is warned that doubt and bondage to the body show lack of soul; the soul has no dimensions; the hearer is urged to lift the eyes to God's light and journey despite rain because it is light.

The passage urges journeying despite rain because of light and quotes a spiritual path with hills to climb and seas to pass.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 confidence: medium

Bahā’u-’d-Dīn Veled travels from Baghdad to Mecca and performs the greater pilgrimage, then proceeds to Damascus and Malatia, where he hears of Jengīz’s death; the passage also notes regional political events.

After leaving Balkh and Baghdad, Bahā’u-’d-Dīn Veled performs the greater pilgrimage at Mecca and proceeds through Damascus, Malatia, Erzinjān, and Larenda in a sequence of holy travel and teaching residences.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 confidence: medium

When adolescent, Bahā’u-’d-Dīn Veled is extremely learned; his mother’s family wishes to raise him to the throne, but he rejects it.

Bahā’u-’d-Dīn Veled refuses elevation to kingship, calls himself a poor recluse, and refuses the Caliph’s money and valuables.
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The Mesnevi SELECTED ANECDOTES / FROM THE WORK ENTITLED / THE ACTS OF THE ADEPTS / CHAPTER I.; lines 464-591 confidence: medium

Bahā’u-’d-Dīn Veled goes from Bagdād to Mekka, performs the greater pilgrimage, proceeds to Damascus and Malatia, and hears there of Jengīz’s death.

After departing Balkh, Bahā’u-’d-Dīn Veled travels through major religious and political centers, performs the greater pilgrimage at Mekka, and later leads colleges.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 confidence: medium

They arrive at Abraham’s tomb at Hebron; a domed edifice appears, filled with forms in green raiment who meet Jelāl and conduct him inside.

At Abraham’s tomb, a domed edifice and green-clad forms appear, welcome Jelāl, and vanish from the governor’s later perception.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 confidence: high

Shemsu-’d-Dīn of Tebrīz, after gaining a reputation for sanctity, travels widely in search of the best spiritual teachers and receives the nickname Perenda.

Shems travels widely in search of teachers, prays to be shown the most occult favorite of divine will, and is directed to Jelāl.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 confidence: high

Shems sits at the inn gate; when Jelāl passes on a mule among students and disciples, Shems takes the mule’s bridle and asks whether Muhammed or Bāyezīd is the greater servant of God.

Shems asks Jelāl a challenging comparison about Muhammed and Bāyezīd; upon the further question Jelāl faints, then takes Shems home for prolonged holy communications.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 confidence: high

At midnight Jelāl leaves his room; the locked college gate opens by itself, and then the locked city gate also opens while the governor follows.

The locked college and city gates open of themselves for Jelāl, and the passage explicitly notes a parallel childhood tale with all gates opening by themselves.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 confidence: medium

They reach Abraham’s tomb at Hebron; a domed edifice appears, filled with green-clad forms who meet Jelāl and conduct him inside.

At Abraham’s tomb, the governor sees a domed edifice and green-clad forms receiving Jelāl, but after regaining consciousness he can see no edifice or human being.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1128-1255 confidence: high

Shemsu-’d-Dīn of Tebrīz comes to Qonya after gaining a reputation for sanctity, traveling widely in search of spiritual teachers, and praying to know the most hidden favorite of the divine will; Jelāl is designated to him.

Shems travels through many lands seeking the best spiritual teachers and prays to be shown the most occult favorite of the divine will, who is identified as Jelāl.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 confidence: medium

Jelāl’s chief disciples report that he himself explained his reasons for instituting musical service and dancing.

Jelāl explains metrical exhortations, music, and dance as attractive arts used to lead the Romans toward spiritual truth, comparing the method to coaxing a sick child to take medicine.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1257-1379 confidence: high

Jelāl explains that God brought him from Khurāsān to the land of the Romans, that grace would transform people like copper into gold, and that music and verse were arranged to lead them toward spiritual truth like medicine coaxed into a sick child.

Jelāl says metrical exhortations and musical services were arranged to lead people lacking austerity and divine mystery toward spiritual truth.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 confidence: high

The prince thanks Sa’dī with presents; Sa’dī later goes to Qonya, kisses Jelāl’s hand, and is received by the dervish circle.

Sa’dī travels to Qonya to meet Jelāl, the Bakharz Sheykh urges capable friends to set out to visit him, and Muzahhiru-’d-Dīn later travels to see him and convey greetings.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 confidence: medium

Kirā Khātūn reports a man-height candlestick in the household, before which Jelāl stands all night until daybreak studying his father’s writings.

Jelāl stands all night until daybreak before a man-height candlestick studying his father’s writings, a practice strong enough in the narrative to disturb the genii.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 confidence: medium

A chief disciple, a butcher and horse purveyor, relates that Jelāl was exercised by visions from the spiritual world for forty days, appearing beside himself in the streets with bare head and turban around his neck.

Jelāl is described as exercised by visions from the spiritual world for forty days, appearing beside himself, and then undertaking a sudden ride on an unbroken horse that returns nearly exhausted.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 confidence: high

The prince thanks Sa'di with presents; Sa'di later goes to Qonya, kisses Jelal's hand, and is received by the dervish circle.

Sa'di travels to Qonya to kiss Jelal's hand, and the Sheykh of Bakharz urges others to equip themselves and travel at once to see Jelal's sacred visage and hear him.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1381-1492 confidence: medium

A chief disciple reports Jelal's forty days of visions from the spiritual world, during which he passes through streets bareheaded with his turban around his neck and appears beside himself.

A disciple reports that Jelal is exercised by visions from the spiritual world for forty days and appears beside himself before the subsequent horse journey.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1494-1601 confidence: high

A rich merchant of Tebrīz in Qonya asks to meet the city’s most eminent learned and pious man, explaining that he travels to know eminent men as well as to make money; he is directed to the Sheykhu-’l-Islām and prepares gifts worth thirty sequins.

The merchant searches for a pious guide, visits Jelāl, and Jelāl reveals concealed information about his offering and losses.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1494-1601 confidence: high

A rich merchant of Tebrīz arrives in Qonya and says he travels not only for money but to meet eminent men in each city.

The merchant seeks men of piety and learning, rejects the wealthy dignitary's surroundings, and is directed to Jelāl, who gives hidden knowledge and assurance.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 confidence: medium

Jelāl applies the anecdote to the students, saying that the hiatus of indecision and self-love must be removed to escape the pit of self-worship, called Joseph’s well in the human breast, and to attain the spacious land of God.

Jelāl says the students must cast out indecision and self-love to escape the pit of self-worship and reach the spacious land of God; the students then become his disciples.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 confidence: medium

Jelāl places his hand on the wall; a doorway opens, and the merchant sees the distant Firengī man lying in a marketplace.

Jelāl opens a doorway in the wall that allows the merchant to behold the distant Firengī saint in Europe.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 confidence: high

The merchant travels to the indicated city, finds the man as shown, dismounts, and makes obeisance to the prostrate Firengī dervish.

The merchant travels to make peace with the offended dervish, returns to Qonya, distributes wealth, and joins the fraternity of the Pure Lovers of God.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1603-1727 confidence: high

Jelāl applies the story to the hearers: they must cast out the hiatus of indecision and self-love to escape the pit of self-worship and attain the spacious land of God.

Jelāl applies the parable to casting out indecision and self-love in order to escape the pit of self-worship and reach the spacious land of God; the students become disciples.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1729-1825 confidence: high

In the shop of Salāhu-’d-Dīn, an old man enters, beats his breast, laments, and asks Jelāl to help recover his seven-year-old son, lost for several days.

Jelāl contrasts the father’s search for his lost son with humanity’s failure to seek God and counsels him to seek the Lord.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1729-1825 confidence: medium

Jelāl sits in Salāhu-’d-Dīn the Goldbeater’s shop among disciples when an old man enters lamenting and asks help finding his seven-year-old son, missing for several days.

Jelāl tells the old man grieving for a lost son that mankind has lost God and should seek the Lord, then the child is found after the old man follows the advice.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1941-2055 confidence: medium

Jelāl narrates that the Prophet told a disciple who professed love to wear a steel breastplate, meet misfortunes, and endure straitness as a gift of friends and lovers of God and the Apostle.

The Prophet’s disciple professes love and is immediately told to prepare for misfortunes and straitness, framed as a special gift for friends and lovers of God and the Apostle.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1941-2055 confidence: medium

Jelāl rises and sings; many join, and nobles tear their garments in enthusiasm.

Jelāl sings, others join, and the enthusiasm of the singing leads nobles to tear their garments.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 1941-2055 confidence: medium

A disciple complains to Jelāl about poverty; Jelāl rebukes him and narrates that the Prophet told a disciple professing love to put on a steel breastplate and prepare for misfortunes and straitness.

The Prophet tells a disciple who professes love to prepare for misfortunes and straitness, and Jelāl applies this frame to his own disciple’s complaint.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2300-2425 confidence: high

The sheykh’s son goes on foot to Jelāl with uncovered head, accepts Jelāl’s rightness, becomes his disciple, and reports his father’s instruction to seek Jelāl with ironed sandals and an iron-shod staff.

The sheykh’s son is instructed to go in quest of Jelāl with ironed sandals and an iron-shod staff, then visits him and becomes his disciple.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2300-2425 confidence: medium

At the other town, the Sultan is taken to a private apartment and strangled with a bowstring; before his breath fails, he invokes Jelāl’s name.

Jelāl is lost to consciousness in a musical service at the same moment the Sultan is strangled, intensifies the music, recites warning odes, and later announces the death.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2300-2425 confidence: high

The sheykh’s son goes on foot to visit Jelāl, uncovers his head, becomes his disciple, and says his father told him to wear ironed sandals, take an iron-shod staff, and seek Jelālu-’d-Dīn.

The sheykh’s son is instructed to put on ironed sandals, take an iron-shod staff, and go in quest of Jelālu-’d-Dīn; he visits and becomes a disciple.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2555-2683 confidence: medium

Pilgrims from Mekka faint on seeing Jelāl in Qonya and say he was with them in the same dress at Mekka, ‘Arafāt, and Medina; afterward the pilgrims become disciples.

Pilgrims assert that Jelāl accompanied them at Mekka, ‘Arafāt, and Medina while he is also encountered in Qonya.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2555-2683 confidence: high

Pilgrims from Mekka visit Jelāl in Qonya, faint on seeing him, and insist he was with them in the same dress during pilgrimage rites at Mekka, ‘Arafāt, and Medīna; afterward a musical festival occurs and the pilgrims become disciples.

Pilgrims testify that Jelāl was with them during rites at Mekka and ‘Arafāt and at Medīna, although he is encountered in Qonya.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2685-2821 confidence: medium

Jelāl commands the dead flute-player Hamza to arise; Hamza rises and plays flute for a three-day religious festival, over a hundred Roman misbelievers convert, and life departs from the corpse when Jelāl leaves.

Hamza’s flute accompanies a religious festival after his revival, and the hunchback disciple beats a tambourine and shouts in ecstasy while Jelāl is moved in spirit.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 confidence: high

The young pilgrim falls asleep in the Arabian desert, the caravan leaves him, and he wanders alone in trackless sands until exhausted.

The pilgrim is abandoned in trackless desert, meets Jelāl in a prepared tent, and is returned to his caravan after closing his eyes.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2823-2930 confidence: high

The young man recounts falling asleep in the Arabian desert, being left by the caravan, waking alone in trackless sands, and wandering exhausted.

The pilgrim is lost in the desert, meets Jelāl, closes his eyes at Jelāl's command, and opens them among his caravan companions.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2932-3050 confidence: medium

Jelāl regularly saw the new moon of the Arabian new year and prayed to God as eternal, asking for steadfastness against Satan and the rebellious spirit and for actions drawing him nearer to God.

Jelāl’s prayer at the new-year new moon asks for protection against spiritual adversaries and for occupation in what draws him near to God.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2932-3050 confidence: high

Fakhru-’n-Nisā plans to consult Jelāl about pilgrimage; before she speaks, he calls her idea happy, blesses the journey, and says they will be together, while present disciples are puzzled.

Instead of Fakhru-’n-Nisā travelling to Mekka, she sees the Cubical House of Mekka in the air circling Jelāl’s head, after which she gives up the journey.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2932-3050 confidence: medium

The Superior of the monastery of Plato relates that Jelāl entered a cavern at the foot of a hill, where a cold stream issued, remained seven days and nights seated in the cold water, and emerged singing with no visible change in features or eyes.

Jelāl remains seven days and nights in cold water inside a cavern and emerges singing and physically unchanged.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2932-3050 confidence: medium

Fakhru-’n-Nisā, a lady-saint in Qonya known for sanctity and many miracles, attends Jelāl’s meetings; when friends urge her to make pilgrimage to Mekka, she goes to consult Jelāl, who greets the idea before she speaks.

Instead of undertaking the journey, Fakhru-’n-Nisā sees the Cubical House of Mekka in the air circling Jelāl’s head, after which she abandons the pilgrimage.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 confidence: medium

Young Jelāl preaches on Moses and Elias, with the passage citing Qur’ān xviii. 59-81; a stranger listens, praises the sermon, and says Jelāl might have been the third with the two.

A stranger praises Jelāl’s sermon on Moses and Elias, is suspected by a disciple to be Elias, redirects the disciple to Jelāl, and disappears.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 confidence: high

A friend leaves Jelāl at Qonya, finds him seated in his room at Damascus, and hears Jelāl compare men of God to fishes in the ocean appearing wherever they please.

A friend finds Jelāl in Damascus after leaving him in Qonya, and Jelāl says men of God are like fishes in the ocean, appearing here and there as they please.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 confidence: medium

While young Jelāl preaches on Moses and Elias, a stranger listens and says Jelāl might have been the third with them; the disciple surmises he may be Elias.

The stranger is suspected to be Elias, who is said in the note to be visible somewhere though unrecognized, and who possesses knowledge of the secret of eternal life.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3157-3282 confidence: medium

A friend leaves Jelāl at Qonya, travels to Damascus, and finds Jelāl seated in a corner of his room there.

A friend leaves Jelāl at Qonya and finds him in Damascus; Jelāl explains men of God can appear where they please like fishes surfacing in the ocean.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3284-3402 confidence: medium

The creature swears by the soul of Mevlānā that it will go and return, says it and a nation of twelve thousand believe in him, and says Jelāl teaches divine mysteries to them at the bottom of the sea.

The sea creature says Jelāl appears at the bottom of the sea to teach divine mysteries to a nation of twelve thousand.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 confidence: high

A reed grows in the well; a miraculously enlightened youth cuts it, drills holes in it, and plays airs like those of dervish lovers of God while pasturing sheep.

A reed grows in the well where the mysteries were released, is made into a flute, and its notes are declared by the Prophet to interpret the holy mysteries.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 confidence: high

Animals gather and stop pasturing to hear the flute; desert Arabs and nomads come from all directions, entering ecstasy and weeping with delight.

Animals cease pasturing, nomads enter ecstasies and weep with joy, and disciples experience tears, shouts, transports, and loss of consciousness when the flute is played.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3404-3516 confidence: medium

Desert Arabs, nomads, camels, and sheep gather to hear the flute; listeners cease ordinary activity and enter delight, tears, and transports.

The flute's music gathers animals and people into ecstatic response, and Muhammad interprets its notes as the mysteries entrusted to ‘Alī.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3518-3642 confidence: medium

Siddīqa, a Roman-origin slave girl named by Jelāl, has miraculous visions of colored heavenly light and visits from angels and departed souls.

Siddīqa sees heavenly lights and is visited by angels and souls of the departed; Jelāl explains visions as part of differing paths toward or away from divine nearness.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3518-3642 confidence: high

Siddīqa, a Roman-origin slave girl named by Jelāl, sometimes has miraculous visions: aureolas of heavenly light in green, red, and black, angels, and souls of the departed.

Siddīqa sees heavenly lights, angels, and souls of the departed.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3518-3642 confidence: high

Jelāl says heavenly light in some eyes can mislead with beautiful forms, preserve others in chastity and lead them to the Maker, draw others to exterior beauty, entrance some with the hidden world, or precede a special sight and near approach to God.

Jelāl interprets visionary experiences as potentially misleading, chastening, entrancing, or leading toward God.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 confidence: medium

A great man is shocked by Jelāl’s approval of music and dancing; Jelāl answers with the legal analogy that forbidden food may be eaten to preserve life in danger of death.

Jelāl says men of God require song, music, and dance because otherwise the majesty of divine manifestations would cause their bodies to melt away.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 3644-3765 confidence: high

Jelāl answers an admirer troubled by music and dancing: under mortal necessity forbidden food may be eaten; men of God are in extreme danger, and only song, music, and dance save them from the overwhelming divine manifestations that would melt saints’ bodies like wax or snow.

Jelāl presents song, music, and dance as the only escape from danger caused by divine manifestations to saints.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 confidence: high

Jelāl calls terrace-jumping fit for cats and dogs, proposes springing to the firmament and visiting God’s realm, and vanishes while speaking.

Jelāl proposes springing to the firmament, vanishes, and reports being guided through concentric orbs, zodiacal signs, and the world of spirits.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 confidence: medium

At age five he became restless because forms from the invisible world appeared before him bodily; the beings are described as angelic messengers, righteous genii, and saintly men, with explicit analogies to appearances to Muhammad, Mary, Abraham, Lot, and other prophets.

The passage includes spiritual forms appearing bodily to the child and a green-robed company that conducts him through celestial regions.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 confidence: high

Sultan Veled relates that at Balkh, when Jelāl was six, he was on the roof reciting the Qur’ān with other children; when they proposed jumping to a neighboring terrace, he called that suitable for animals and suggested springing to the firmament and visiting God’s realm.

Jelālu-’d-Dīn proposes ascent to the firmament, disappears, and reports being conducted through concentric spheres, zodiacal signs, and wonders of the spirit world.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 990-1126 confidence: medium

The passage says God one day appeared visibly to Jelāl, and he fainted; after regaining consciousness, he heard a voice from heaven.

God visibly appears to Jelālu-’d-Dīn; a heavenly voice declares him exalted to ocular vision, after which he vows lifelong service.
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The Mesnevi The Mesnevi, Book I, Proem, The Reed-Flute confidence: high

The reed-flute tells of absence from its reed-bed and voices the grief and joy of the absent lover.

The reed-flute's song begins from separation and turns absence into the desire for return.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14641-14763 confidence: medium

The reed-flute is called the sacred musical instrument of the Mevlevī dervishes, used in their religious waltz, and loved as “the symbol of a sighing absent lover.”

The reed-flute is a sacred Mevlevī instrument used in religious commemoration and explicitly loved as a symbol of a sighing absent lover; another note states that God is the dear one of mystics.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14765-14911 confidence: medium

The Fountain or Water of Life is imagined to rise in a land of darkness beyond the inhabited earth.

The Fountain or Water of Life is imagined to originate in a land of darkness beyond the inhabited earth.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 confidence: high

At the extreme lote-tree in the highest heaven on the night of the ascension, Gabriel could go no further and Muhammad went on to God's presence.

Gabriel stops at the extreme lote-tree in the highest heaven while Muhammad continues to God's presence; Burāq is identified as the ascent steed.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14913-15087 confidence: high

At the extreme lote-tree in the highest heaven, Gabriel could go no further, while Muḥammad continued to God's presence.

Gabriel stops at the extreme lote-tree in the highest heaven, while Muḥammad proceeds to God's presence, with Burāq named as the heavenly mount.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15261-15423 confidence: medium

“Verily your Lord hath, in your time, sundry breathings; lo, then, turn ye towards them.”

The cited tradition directs people to turn toward the Lord’s periodic breathings.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15425-15637 confidence: low

A journey is identified as Moses’ journey recounted in Qur’an xviii.64-81, with related Qur’anic references noted.

The note identifies Moses’ journey in Qur’an xviii.64-81, a passage cited as the relevant source for the allusion.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1295-1395 confidence: high

God is described as Light, invisible to bodily sight and visible to the heart; the heart's vision beholds the unseen by the light of certainty, a beam of God's own light.

The heart beholds hidden unseen reality and sees God through the light of certainty.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1295-1395 confidence: medium

The Prophet prays for light in ear, eye, and whole body; the mystic rises through increasing illumination to contemplation and, with consciousness melted away, transubstantiation in divine radiance.

The mystic rises from gradually increasing illumination to contemplation of divine attributes and finally divine radiance.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1295-1395 confidence: high

God is described as light, visible only to the heart; the heart’s vision beholds unseen things through the light of certainty, a beam of God’s own light.

The passage describes seeing God through the heart by a light of certainty that comes from God rather than by bodily sight.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 confidence: high

Sarī al-Saqatī prays not to be veiled from God; the passage states that veiling is the hardest punishment and unveiledness the highest pleasure, even in relation to Hell and Paradise.

The passage repeatedly treats unveiling before God as the goal and being veiled from God as worse than Hell or loss of Paradise’s pleasures.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 confidence: high

The passage distinguishes contemplation from perfect faith and rapturous love; cites Muhammad ibn Wāsiʿ and Shiblī; describes seeing the Agent through the act, seeing only the Agent, and closing eyes to lusts and created things.

Named mystics and the Mawāqif quotation describe degrees of beholding God in everything, with everything, or to the exclusion of everything else.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 confidence: medium

The passage distinguishes contemplation from perfect faith and rapturous love; cites Muhammad ibn Wāsiʿ and Shiblī; describes seeing the Agent through the act, seeing only the Agent, and closing eyes to lusts and created things.

The passage interprets closing the eyes as closing bodily eyes to lusts and spiritual eyes to created things, and links self-mortification with contemplation.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 confidence: medium

The commentator explains degrees of beholding God in relation to things and gives a three-stage pilgrimage example involving the Kaʿba and the Lord of the Kaʿba, ending in the station of waqfat or passing-away in the essence.

The unnamed Sufi’s repeated pilgrimages form a staged sequence from seeing the Kaʿba, to seeing it with its Lord, to seeing only the Lord of the Kaʿba, identified with passing-away in the essence.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 confidence: high

Sarī al-Saqatī asks not to be punished by being veiled from God; the passage says veiling is the hardest pain in Hell and unveiledness the greatest pleasure in Paradise.

The passage repeatedly treats veiling from God as the central deprivation and unveiled vision as the central joy of the contemplative life.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 confidence: high

The text describes two kinds of contemplation, from perfect faith and rapturous love; Muhammad ibn Wāsiʿ sees God in everything, while Shiblī sees nothing except God.

The passage contrasts bodily and spiritual eyes, seeing created acts and seeing the Agent, and seeing God before, after, with, or instead of things.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1397-1485 confidence: medium

The commentator explains degrees of vision and gives a threefold pilgrimage example: seeing the Kaʿba without its Lord, seeing both, and seeing the Lord of the Kaʿba but not the Kaʿba.

The unnamed Sufi’s three pilgrimages to the Kaʿba are arranged as progressive states of perception, culminating in seeing the Lord of the Kaʿba but not the Kaʿba.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1487-1578 confidence: medium

Fanā is summarized as three stages: extinction of passions and desires; abstraction from perceptions, thoughts, actions, and feelings through concentration on God; and cessation of conscious thought, including fanā al-fanā.

Fanā is arranged in three stages moving from moral transformation to abstraction from perception and finally to cessation of conscious thought and contemplation of the divine essence.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1487-1578 confidence: medium

Fanā is summarized in three stages: extinction of passions and desires, passing-away from objects and thoughts through concentration on God, and cessation of all conscious thought, including the passing-away of passing-away.

The passage organizes fanā as progressive stages of moral transformation, mental abstraction, and cessation of conscious thought, culminating in contemplation of the divine essence.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: high

Ecstatic trance is described as involuntary and as coming through vision of God’s majesty; Abū Hamza falls into ecstasy while meditating in Baghdād and later finds himself in the desert.

The passage says trance comes through vision of God’s majesty and revelation of divine omnipotence, and illustrates this through Abū Hamza’s altered wandering and Sahl’s prolonged ecstasy.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: high

Sufis are said to induce ecstasy through concentration, dhikr, music, singing, and dancing; these practices are grouped under samāʿ, meaning audition.

Samāʿ is described as including music, singing, dancing, and other heard forms that can induce ecstasy; Dhu ’l-Nūn’s saying states that spiritual listeners attain unto God.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: high

Pythagoras and Plato are said to be responsible for a theory that music awakens memory of celestial harmonies heard before the soul was separated from God; Rūmī is quoted on the song of the spheres, Paradise, Adam, and earth-and-water veils.

The passage attributes to Pythagoras and Plato a theory that music awakens memory of celestial harmonies heard before the soul’s separation from God, and quotes Rūmī on Paradise and the song of the spheres.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: high

Zangī Bashgirdī is described as a spiritually advanced dervish needed for the mystic dance to begin; during samāʿ he is seized with ecstasy, rises into the air, and sits on a lofty arch.

During samāʿ, Zangī is seized with ecstasy, rises into the air, and sits on a lofty arch overlooking the dancers.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: high

Sufis are said to have discovered that ecstasy could be induced by concentration, dhikr, music, singing, and dancing, all discussed under samāʿ or audition.

The passage repeatedly presents hearing—Qurʾanic recitation, heavenly voice, poetry, music, singing, and ordinary sounds—as a trigger for ecstatic states and approach to God.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1580-1684 confidence: high

A theory credited to Pythagoras and Plato says music recalls celestial harmonies heard before the soul’s separation from God; Rūmī’s verses speak of the song of the spheres, melodies heard in Paradise, and veils of earth and water.

The passage says music awakens the soul’s memory of celestial harmonies heard before separation from God, and Rūmī’s verses describe remembered heavenly songs and the song of the spheres.
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The Mystics of Islam CHAPTER I / THE PATH / CHAPTER II / ILLUMINATION AND ECSTASY; lines 1686-1698 confidence: medium

The author states that grotesque and ignoble features must be included in any faithful depiction of the ecstatic life of Islam and should not be concealed or minimized.

The passage frames Islamic ecstatic life as a spiritual phenomenon whose transports may include ignoble or non-sublime features.
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The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 confidence: high

Rumi asks whether one can pluck a rose from the letters R, O, S, E; tells the theologian to seek the named reality, look for the moon in the sky rather than water, become free from self, and see prophetic knowledge in the heart without book or teacher.

The seeker is told to look within the heart, become free from self, strive for God’s sake, and receive divine guidance.
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The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 confidence: high

Sufis distinguish heart, spirit, and inmost soul; the heart knows God and can reflect divine content when illumined; the Prophet is cited on the faithful servant's heart containing God.

The heart is the organ that knows God, reflects divine qualities, and receives gnosis within itself.
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The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 confidence: medium

The seeker is told to look in the heart; the heart is a mirror of divine qualities, while the eye of the heart is blind until obstruction from the phenomenal self is cleared by God with human cooperation.

The heart's eye remains blind until the dark obstruction of the phenomenal self and sensual contaminations has been cleared away.
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The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1701-1807 confidence: high

Niffari is introduced as a wandering dervish whose revelations discuss gnosis; seekers are classified as worshippers, philosophers and scholastic theologians, and gnostics possessed by ecstasy.

Seekers of God are sorted into three groups: worshippers seeking reward, philosophers and theologians confronting unknowability, and gnostics known by ecstasy.
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The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1809-1852 confidence: medium

In quoted divine speech, God tells the hearer to ask how to cleave to God before judgment, then answers: cleave outwardly to the Sunna and inwardly to divinely given gnosis; the hearer hears God and sees God as source of all things.

The quoted prayer asks how to cleave to God so that judgment will not bring punishment or divine aversion, and the answer directs outward and inward adherence.
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The Mystics of Islam CHAPTER II / ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS; lines 1809-1852 confidence: medium

God tells the speaker to cleave outwardly to the Sunna and inwardly to the gnosis given by God, and says the speaker hears God and sees God as the source of all things.

The commentator distinguishes seekers of Paradise from seekers of God, and the passage privileges inward gnosis and direct relation to God.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 2969-3076 confidence: medium

A generalized Moslem is said to take telepathy and occult phenomena for granted and to believe in an unseen world always present, partly revealed to all, but freely accessible only to few.

The passage describes an unseen world always present and partly revealed, but free intercourse with it belongs to a few chosen persons.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3078-3176 confidence: high

The passage introduces Moses and Khadir from Koran 18:64-80; Khadir is a mysterious immortal sage with God-given knowledge, and Moses asks to accompany him on condition of asking no questions.

Moses seeks to accompany Khadir in order to benefit from his teaching, and the journey includes a condition of silence and lessons whose meanings are later revealed.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3078-3176 confidence: high

The passage identifies the Moses and Khadir story in Qur'an 18.64-80 as a classical instance; Khadir is described as an immortal sage with God-given knowledge, and Moses asks to accompany him, accepting the condition that he ask no questions.

Moses journeys with Khadir to receive teaching and is required not to question him, but repeatedly fails to keep silence.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3178-3271 confidence: medium

Qushayrī says sainthood does not depend on miracles; Sahl calls ethical transformation the greatest miracle; Bāyazīd says he ignored wonders during novitiate and then attained means to know God; Junayd calls reliance on miracles a veil before the inmost shrine of Truth.

Bāyazīd ignores wonders during his novitiate to attain knowledge of God, and Junayd calls reliance on miracles a veil before the inmost shrine of Truth.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3178-3271 confidence: high

Sahl ibn Abdallah is cited as saying that the greatest miracle is substituting a good quality for a bad one.

Sahl, Bayazid, and Junayd are cited to subordinate wonders to inner transformation, knowledge of God, and penetration to Truth.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: medium

Travelers ask Khurqānī for protection on the road; during a brigand attack one invokes his name and becomes invisible with his camel and goods, while others lose possessions. Khurqānī explains that he invokes God really on their behalf.

Travelers ask for a prayer against road dangers; invoking Khurqānī results in invisibility and protection from brigands, through his real invocation of God.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: medium

Sayings state that one who lives with God has total seeing, hearing, doing, and knowing; that all things are contained in the speaker but not the self; that miracles are the first stages of the Way to God; and that one should not seek until sought.

One saying calls miracles only the first of a thousand stages of the Way to God, and the narrator says higher Sufi teaching gives miraculous powers an insignificant part.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: high

In the first stage, the disciple keeps the Murshid in mind, becomes mentally absorbed in him, the teacher serves as shield and guardian spirit, the disciple sees the master in all people and things, and this is called self-annihilation in the Murshid or Sheykh.

The summarized process moves from self-annihilation in the Murshid to the Pīr, then to the Prophet, and finally to union with the Deity and seeing God in all things.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: medium

Sayings state that one who lives with God has total seeing, hearing, doing, and knowing; that all things are contained in the speaker but not the self; that miracles are the first stages of the Way to God; and that one should not seek until sought.

A saying advises the hearer not to seek until sought and says the found object will resemble the seeker.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3379-3472 confidence: high

“Miracles are only the first of the thousand stages of the Way to God.”

Miracles are called only the first of a thousand stages on the Way to God, and the disciple passes through four named degrees toward union.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3474-3567 confidence: medium

A master seats the speaker, bandages his eyes, orders concentration on the heart, and the speaker reports heart-opening, an inner overturned cup set upright, an internal reproduction of the cell, and seeing the master by both physical and spiritual sight.

The passage links concentration, bandaged eyes, heart-opening, inner reproduction of the cell, spiritual sight, and trance states.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3474-3567 confidence: medium

Tawakkul Beg sits before Mollā-Shāh, has his eyes bandaged, concentrates on his heart, experiences the opening of the heart and an overturned cup set upright, and sees the master inwardly and outwardly.

The disciple’s inward concentration produces an opened heart, inner images, and vision of the master by spiritual sight.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3570-3593 confidence: medium

“It may be dangerous to worship God by one’s own inner light, but it is far more deadly to seek Him by the inner light of another. Vicarious holiness has no compensations.”

The passage frames the spiritual danger as seeking God by another person’s inner light and states that vicarious holiness has no compensations.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3570-3593 confidence: medium

ʿAttār is reported to have said, “It is more right and worthy to dwell beside God than to dwell beside God’s creatures.”

ʿAttār’s attributed saying prefers dwelling beside God to dwelling beside God’s creatures.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3570-3593 confidence: medium

“It may be dangerous to worship God by one’s own inner light, but it is far more deadly to seek Him by the inner light of another. Vicarious holiness has no compensations.”

The narrator contrasts seeking God by one’s own inner light with seeking Him by another’s inner light, and ʿAlāʾuddīn ʿAttār’s saying prefers dwelling beside God to dwelling beside creatures.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 confidence: high

“What follows is hidden, and inexpressible in words”; “Silence is this horse of wood, / Silence is the guide and support of men at sea.”

The unitive state is described as the mystic’s journey-end, and the opening verse uses travel from land to sea as an image for entry into the inexpressible mystery.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3596-3711 confidence: high

Opening verses from Rūmī say that what follows is hidden and inexpressible; a wooden horse or boat is needed at sea; silence is the wooden horse and guide of sea voyagers.

The unitive state is framed as the mystic’s journey’s end, and the opening poem uses a voyage image for the point beyond speech.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: high

The highest fanā is passing-away in the divine essence; Niffarī calls it waqfat, cessation from search, and the wāqif passes away in the Object Sought.

Waqfat is defined as cessation from search, and the wāqif passes away in the Object Sought and seeks the Named rather than the names.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3713-3824 confidence: high

The passage states that realizing the nonentity of the individual self is realizing essential oneness with God.

The passage states that realizing the nonentity of the individual self is realizing essential oneness with God, and describes waqfat as passing away in the Object Sought.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 confidence: medium

Al-Sarrāj says the true meaning is that a person goes from his own will into God’s will, knows his will is a gift from God, is severed from self-regard, and becomes entirely devoted to God.

The passage presents a sequence of leaving self-regard, entering God’s will, passing away from the perishable will, concentrating on the desired object, and reaching Oneness.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3826-3923 confidence: medium

The enraptured Sufi who has gone beyond subject and object and broken through to Oneness can deny being anything or affirm being all things.

The enraptured Sufi passes beyond the illusion of subject and object and breaks through to Oneness.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 confidence: high

The passage explains fanā as passing-away from selfhood and baqā as abiding in God; the Perfect Man journeys to God and in and with God, returns to the phenomenal world, and manifests unity in plurality.

The passage explicitly calls fanā the end of some Sufis’ pilgrimage and describes journeys to God, in God, with God, and four mystical journeys.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 3925-4037 confidence: high

For some Sufis, fanā is the end of the pilgrimage; no relation remains with the world, nothing of themselves is left, they are dead as individuals, and devotees who never return to sobriety fall short of the highest perfection.

The passage repeatedly frames realization as a pilgrimage or journey: to God, in and with God, and through Tilimsānī’s stages of gnosis, fanā, and baqā.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high

The third journey: the Perfect Man turns to God’s creatures as Apostle or Spiritual Director and reveals himself to seekers according to their degree, transcending each grade of experience.

The passage follows the Sufi quest of Reality through a third journey, a fourth journey, lower and higher states of ecstasy, and transitions through fanā and baqā.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: medium

The passage says Sufi progress is not always smooth and compares periods of aridity and suffering between ecstatic states to the Dark Night of the Soul described by Christian authors.

Periods of aridity and suffering are placed between lower and higher ecstasies, and the dervish’s loss of Unity is interpreted as a prelude to abiding.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: high

The Perfect Man’s third journey turns toward God’s creatures as Apostle or Sheykh and reveals himself to different seekers according to their degree, surpassing every mystical station.

The Perfect Man’s third and fourth journeys are described as stages beyond mystical stations and culminating in death-associated divine self-disclosure.
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The Mystics of Islam CHAPTER V / SAINTS AND MIRACLES / CHAPTER VI / THE UNITIVE STATE; lines 4039-4135 confidence: medium

The author compares periods of aridity and suffering to the Christian 'Dark Night of the Soul'; Jāmī’s anecdote tells of a dervish who laments being blocked by plurality from Unity, while Sheykh Shihābuddīn calls it the prelude to abiding.

The dervish’s loss, weeping, and sense of rejection are interpreted by the sheykh as a prelude to a higher station of abiding.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4242-4635 confidence: medium

The index lists asceticism, contemplation, audition, and dancing as topics.

The index includes mystical journeys and refers them to the Path, alongside practices such as asceticism, contemplation, dhikr, and spiritual direction.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4242-4635 confidence: medium

“Journeys, mystical, 163, 164. See Path, the.”

The index includes an entry for mystical journeys and directs the reader to Path; it also indexes spiritual directors and dervish orders.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4637-5019 confidence: medium

“Path, the, 28 ff., 163”; “Stages, mystical”; “States, mystical”; “tarīqat”; “sālik”; “tālib.”

The index lists Path, mystical stages, mystical states, tarīqat, sālik, and tālib.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4637-5019 confidence: medium

The index lists “Pilgrimage, allegorical interpretation of the” and also lists Mecca, Minā, Muzdalifa, Safā, Marwa, and qibla.

The index contains “Pilgrimage, allegorical interpretation” alongside pilgrimage locations and qibla.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4637-5019 confidence: medium

Index entries include 'maqāmāt,' 'maʿrifat,' 'murāqabat,' and related Sufi technical vocabulary.

The index lists Path, stages, states, maqāmāt, the sālik, the tālib, repentance, poverty, recollection, meditation, and other elements of Sufi progress.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 4637-5019 confidence: medium

The index includes 'Pilgrimage, allegorical interpretation of the,' 'Veils, the seventy thousand,' 'Symbolism, mystical,' and pilgrimage place names such as Safā, Marwa, Minā, Muzdalifa, and Mecca.

The index explicitly includes 'Pilgrimage, allegorical interpretation of the' along with named pilgrimage locations such as Safā, Marwa, Minā, Muzdalifa, and Mecca.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 5021-5104 confidence: medium

Quests Old and New by G. R. S. Mead is advertised with contents including The Way of the Spirit in Ancient China, Spiritual Reality in Progressive Buddhism, The Doctrine of Reincarnation Ethically Considered, early Christendom, Gnosis, Hidden Mysteries, Intuitionism, and Activism.

Mead's advertised volume is titled Quests Old and New and its contents list includes the way of the spirit, mystical philosophy, spiritual reality, gnosis, hidden mysteries, and related topics.
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The Mystics of Islam CHAPTER VI / THE UNITIVE STATE / BIBLIOGRAPHY / INDEX; lines 5021-5104 confidence: medium

The passage advertises Quests Old and New by G. R. S. Mead, editor of The Quest Series and author of other named works.

The title Quests Old and New and its contents list include subjects such as the way of the spirit, mystical philosophy, Buddhist spirituality, gnosis, and hidden mysteries.
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The Mystics of Islam CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY; lines 369-412 confidence: high

Jesus passes by three groups of men: one fears the Fire, one longs for Paradise, and one loves God; Jesus identifies Fire and Paradise as created things and calls the love-of-God group nearest to God.

The Jesus exemplum ranks the group motivated by love of God as nearest to Him, and the hermit sayings identify love of the Creator as the strongest command and source of continual devotion.
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The Mystics of Islam CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY; lines 369-412 confidence: high

Jesus passes three groups of three men: one group is lean and pale from fear of the Fire, another from longing for Paradise, and a third from love of God; Jesus says the third group is nearest to God.

The Jesus story ranks love of God above fear of the Fire and longing for Paradise, and the hermit sayings also present love as the strongest command and source of devotion.
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The Mystics of Islam CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY; lines 369-412 confidence: medium

Ascetic and quietistic tendencies are said to harmonize with Christian theory; Gospel and apocryphal sayings of Jesus are cited in old Sufi biographies; Christian anchorites teach wandering Moslem ascetics; woollen dress, vows of silence, litanies, and other practices are traced to Christian origin.

The three groups of men are described as lean and pale because of religious motives, and the passage connects Sufi practice with vows, litanies, woollen dress, and other ascetic practices.
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The Mystics of Islam FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 145-249 confidence: high

The introduction frames Sufism as Islamic religious philosophy and as apprehension of divine realities; Mohammedan mystics call themselves Ahl al-Haqq, followers of the Real. The inner life is described through paths, pathless heights, travellers, and a journey's end.

The passage explicitly frames Sufism within a series about seekers in quest of reality and uses path, traveller, and journey's-end imagery for the inner life.
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The Mystics of Islam FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 145-249 confidence: high

The book is included in a series about seekers in quest of reality; Sufism is described as Islamic religious philosophy and as apprehension of divine realities; Mohammedan mystics are said to call themselves followers of the Real.

The passage repeatedly frames Sufism through seekers in quest of reality, apprehension of divine realities, followers of the Real, difficult paths, travellers, and a journey's end.
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The Mystics of Islam FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 251-337 confidence: high

In the early third Islamic century, Sufis still mortified the flesh and valued poverty, but saw asceticism as the first stage of a long journey and preliminary training for larger spiritual life.

The passage explicitly says Sufis began to regard asceticism as only the first stage of a long journey and as preliminary training for a larger spiritual life.
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The Mystics of Islam FIRST LIST OF VOLUMES. / CONTENTS / THE MYSTICS OF ISLAM / INTRODUCTION; lines 251-337 confidence: high

The Murjites, Qadarites, Jabarites, Mutazilites, and Asharites are listed; their speculations are described as influenced by Greek theology and philosophy and as reacting upon Sufism; asceticism becomes the first stage of a long journey.

The passage explicitly describes asceticism as the first stage of a long journey and as preliminary training for a larger spiritual life.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1106-1189 confidence: high

A dervish in the Tigris is offered help and replies: “God’s will be done! What have I to do with wishing?”

The dervish’s answer and the doctrinal explanation both emphasize surrender of personal wishing, initiative, and volition to God’s will.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1106-1189 confidence: high

A dervish falls into the Tigris, is asked if he wants rescue or drowning, and replies that God’s will should be done and asks what he has to do with wishing.

The dervish refuses to state a personal wish, and the doctrine is explained as renouncing initiative and volition in trust toward God.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 confidence: high

Dhikr is defined as recollection, mentioning, remembering, or thinking of; the Koran commands remembering God often; Sufis repeat divine names or formulas with intense concentration and value this for uninterrupted communion with God.

Dhikr is presented as repeated naming or recollection of God with total concentration, enabling uninterrupted communion.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 confidence: medium

Ghazali's method has the practitioner sit alone, exclude all but God, repeat 'Allah, Allah' until the tongue ceases and the heart continues; the word's form disappears, the idea remains, the practitioner awaits divine mercy, and the light of the Real shines in the heart.

Ghazali's method moves through solitude, exclusion of all but God, persistent repetition, inward recollection, awaiting divine mercy, and the light of the Real shining in the heart.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 confidence: high

Dhikr is defined as recollection, mentioning, remembering, or thinking of God; Sufis repeat divine names or formulas with intense concentration and regard it as enabling uninterrupted communion with God.

The passage presents dhikr as repeated invocation of God’s name or formulas with complete concentration, progressing from spoken repetition to inward recollection and communion with God.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 confidence: medium

Ghazālī’s method requires solitude, exclusion of all but God, continuous repetition of “Allah,” cessation of tongue motion, disappearance of the word’s letters and shape from the heart, awaiting divine mercy, and possible shining of the light of the Real in the heart.

Ghazālī’s method has the practitioner withdraw alone, exclude all but God, continue recollection until ordinary verbal form fades, and await divine mercy and the light of the Real.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1191-1282 confidence: medium

Meditation is identified as self-concentration similar to Buddhistic dhyāna and samādhi, linked to the Prophet’s saying about worshipping God as though seeing Him or knowing He sees the worshipper; this prevents evil thoughts and diabolic suggestions.

Meditation on God is said to prevent evil thoughts and diabolic suggestions, and the Devil is said to be struck with epilepsy when approaching one so occupied.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1284-1292 confidence: medium

The chapter is said to have aimed at giving readers a clear view of the main lines of the Sufi’s preparatory training.

The passage describes preparatory training, the discipline of the Path, and the Sufi’s uncertain advance toward the Light.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 1284-1292 confidence: high

The Sufi is described as advancing with uncertain steps toward the Light.

The Sufi, after discipline, is described as advancing uncertainly toward the Light.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 confidence: high

“Mystics of every race and creed have described the progress of the spiritual life as a journey or a pilgrimage”; the Sufi seeker is a “traveller” advancing by “stages” along a “path” to union with Reality.

The passage explicitly describes spiritual progress as a journey or pilgrimage and the Sufi seeker as a traveller on a path toward union with Reality.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 confidence: high

“Mystics of every race and creed have described the progress of the spiritual life as a journey or a pilgrimage.”

The passage explicitly describes the Sufi life as a journey or pilgrimage, an interior ascent, and a path toward union with Reality.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 777-883 confidence: medium

Sufi teachers elaborated maps or scales of perfection; the Kitāb al-Lumaʿ path has seven stages: repentance, abstinence, renunciation, poverty, patience, trust in God, and satisfaction.

The path is structured as sequential stages that must be traversed and perfected before higher realization.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 confidence: high

The convert begins what Christian mystics call the Purgative Way and, under the general rule, takes a director: Sheykh, Pīr, or Murshid, a holy man whose word is law to disciples.

The passage presents the Path as a process requiring a director, staged discipline, service, inward vigilance, and acceptance as a disciple.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 confidence: high

A seeker traversing the Path without assistance is said to have Satan as guide and is likened to a tree without a gardener that produces no fruit or bitter fruit.

A seeker attempting the Path without assistance is said to have Satan as guide and is compared to a neglected tree bearing no or bitter fruit.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 confidence: high

Shiblī says to Junayd: “They tell me that you possess the pearl of divine knowledge: either give it me or sell it.”

Divine knowledge is figured as a pearl that cannot be cheaply obtained and must be won by casting oneself into an ocean and waiting patiently.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 confidence: high

The Path is described under the heads Poverty, Mortification, Trust in God, and Recollection; poverty is detachment from the worldly and unreal, and the remaining terms are ethical discipline bringing the soul into harmony with Reality.

The passage presents poverty as detachment from the worldly and unreal, gives examples of minimal possessions, and links fewer possessions to preference in Paradise.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 confidence: high

The convert begins what Christian mystics call the Purgative Way, takes a director, and the unaided seeker is said to have Satan as guide and to resemble an uncared-for tree with bitter fruit.

The passage presents the Path as a route for the seeker that requires a director, staged discipline, and eventual admission as a disciple or mystic.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 confidence: medium

Shibli asks Junayd for the pearl of divine knowledge; Junayd says he must cast himself into the ocean to win it and first orders him to sell sulphur, then to become a begging dervish.

Junayd identifies divine knowledge with a pearl that cannot be cheaply bought or given and must be won by casting oneself into an ocean and waiting patiently.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 885-992 confidence: high

The training includes fasts, vigils, silence, solitary meditation, and battle against oneself; the Path is discussed under poverty, mortification, trust in God, and recollection.

The passage describes fasts, vigils, silence, solitary meditation, and tactics in a battle against oneself, said to be more painful and meritorious than Holy War.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 confidence: high

True poverty is lack of desire for wealth as well as lack of wealth; faqīr and dervīsh imply stripping away thoughts that divert from God; God may hide saints under outward wealth.

The passage presents true poverty as empty heart and empty hand, wanting only God, and renouncing worldly things for God.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 confidence: high

Mortification of the nafs is the chief work of devotion; Sheykhs agree that neglecting it prevents learning Sufism; it weans the nafs, resists passions, breaks pride, and includes fasting, silence, and solitude.

Mortification of the nafs is said to be the chief work of devotion and necessary for a disciple to learn the rudiments of Sufism; the discipline completes the Path.
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The Mystics of Islam II. NEOPLATONISM / IV. BUDDHISM / CHAPTER I / THE PATH; lines 994-1104 confidence: high

True poverty is defined as lack of desire for wealth; faqir and dervish designate the mystic stripped of distracting wishes; such a faqir is denuded of individual existence and may be outwardly rich while spiritually poor.

The passage frames poverty, renunciation, mortification of the nafs, and stages of trust as parts of the Sufi Path toward union with God.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1855-1986 confidence: high

God commands the speaker to behold the Sea, where ships sink and planks float before being submerged; the commentary identifies the Sea as spiritual experiences in the mystic’s journey to God and links ships and planks to reliance on works or anything other than God.

The commentary explicitly says the Sea denotes spiritual experiences through which the mystic passes in the journey to God.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1855-1986 confidence: high

God says that those who voyage are not saved; the commentary explains that a voyager relies on the ship and secondary causes rather than the First Cause.

Voyaging by ship is glossed as reliance on secondary causes, while the mystic is warned to make God the sole object and not rely on vehicle, self-casting, or spiritual degrees.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1855-1986 confidence: medium

The Sea’s surface is called an unreachable gleam, its bottom impenetrable darkness, and the fishes between them feared; the commentary relates these to external rites, rejection of positive religion, and obstacles in the middle way.

The Sea contains unreachable surface, impenetrable bottom darkness, feared fishes, boundaries, and beasts that may prey on one who sinks.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1855-1986 confidence: high

The Sea is explained as spiritual experiences in the mystic's journey to God; the seeker is warned not to rely on good works or anything other than God, since such supports are like sinking ships or planks.

The commentary explicitly frames the Sea as spiritual experiences through which the mystic passes on the journey to God, with dangers attached to voyaging, casting oneself in, and navigating between surface and bottom.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 1988-2091 confidence: medium

The passage says the Sufi aim is not personal likeness to God but escape from unreal selfhood and reunion with the One infinite Being.

The Sufi’s stated aim is to escape unreal selfhood and be reunited with the One infinite Being.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 confidence: medium

When attraction becomes manifest, it expels preoccupation with objects of sense and cognition; divine communion prevails over bodily pleasures and spiritual joys, self-mortification ends, and contemplation enravishes the soul.

The aspirant perceives an attraction as delight in recollection of God, cultivates it, and the poem describes love transforming the whole self into love.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 confidence: medium

When divine attraction becomes manifest, it expels preoccupation with sense and cognition, bodily and spiritual pleasures are surpassed, self-mortification ends, and contemplation delights the soul.

Divine attraction and recollection of God draw the aspirant away from sense and cognition, while the poem says love changes the speaker wholly into love.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 confidence: high

The Sufi axiom says a person cannot know what is not in him; the gnostic is the microcosm, a copy in God's image, and knows himself through God.

The gnostic can know God and the mysteries of the universe because he finds them in himself as microcosm, yet knows himself through God.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2093-2191 confidence: medium

The passage says outward creeds and rites do not matter from this standpoint; a poem locates the true mosque in a pure and holy heart rather than stone, and the gnostic sees one real object of worship among all creeds.

The passage says the true mosque is built in a pure and holy heart where God dwells, not in a stone mosque, and that the gnostic sees one object of worship across varied creeds.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 confidence: medium

Creeds and rituals are said to have relative value through inward feeling, but also to be veils of Truth and barriers that the zealous Unitarian must abolish and destroy.

Creeds and rituals are described as veils of Truth and barriers that the zealous Unitarian must strive to abolish and destroy.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 confidence: medium

The passage says many Sufis honored the Prophet, observed outward Muslim devotions, allegorized rites, and regarded pilgrimage as void unless each act had corresponding movements of the heart; a returned pilgrim comes to Junayd.

The passage states that pilgrimage is null for a genuine Sufi unless each outward act is accompanied by corresponding movements of the heart.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2193-2283 confidence: medium

The passage says many Sufis honor the Prophet and outward devotional forms while allegorizing them, and introduces pilgrimage as valid only with corresponding movements of the heart.

Pilgrimage is said to be void unless its outward acts correspond to movements of the heart.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 confidence: high

Junayd asks whether pilgrimage acts were matched by inner acts such as leaving sins, traversing stations to God, discarding human qualities, contemplating God, renouncing desires, beholding divine beauty, attaining purity, sacrificing worldly desires, and throwing away sensual thoughts.

The pilgrimage route and rites are treated as invalid unless accompanied by inward movement away from sin, progress through stations toward God, contemplation, purification, and renunciation.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2285-2380 confidence: high

Junayd questions the pilgrim about whether each pilgrimage action had an inward counterpart: leaving sins, traversing stations to God, discarding human qualities, contemplating God at Arafat, renouncing desires, beholding divine beauty, attaining purity and virtue, ceasing wishes, sacrificing worldly desire, and casting away sensual thoughts; the pilgrim answers no, and Junayd says the pilgrimage has not been performed.

The pilgrimage itinerary is treated as invalid unless each outward rite is matched by inward purification, contemplation, and renunciation.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2382-2498 confidence: medium

Not all Sūfīs are gnostics; those not ripe for gnosis receive ethical instruction from gnostic teachers.

The passage frames gnosis as a higher state within Sufism and states that to know God is to love Him, with the gnostic able to speak from the standpoint of divine agency.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 confidence: medium

“Amongst the crowd of dervishes hides one, / One true fakīr. Search well and thou wilt find!”

The poem says one true fakir hides among a crowd of dervishes and instructs the listener to search well to find him.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 confidence: high

“Amongst the crowd of dervishes hides one, / One true fakīr. Search well and thou wilt find!”

The speaker says one true fakir is hidden among a crowd of dervishes and commands the hearer to search well.
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The Mystics of Islam ILLUMINATION AND ECSTASY / CHAPTER III / THE GNOSIS / THE REVELATION OF THE SEA; lines 2500-2530 confidence: high

The passage asks how to discern the soul of goodness in evil things and answers: by love and the knowledge that only love can give.

The passage states that love gives the knowledge needed for discernment and that gnosis and love are spiritually identical.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 confidence: high

Ibrāhīm ibn Adham appears in Muslim legend as “a prince of Balkh who abandoned his throne and became a wandering dervish--the story of Buddha over again.”

Ibrāhīm ibn Adham is described as a prince who abandoned his throne and became a wandering dervish, explicitly compared with the Buddha story.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 confidence: high

Fanā is described as the passing-away of individual self in Universal Being, of Indian origin; Bāyazīd of Bistām is named as its first great exponent, possibly receiving it from Abū ʿAlī of Sind.

Fanā is defined as the passing-away of individual self in Universal Being, and Bāyazīd’s sayings describe effacement and annihilation of selfhood.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 517-615 confidence: high

Ibrāhīm ibn Adham appears as “a prince of Balkh who abandoned his throne and became a wandering dervish--the story of Buddha over again.”

Ibrāhīm ibn Adham is described as a prince who abandons his throne and becomes a wandering dervish, and the passage explicitly compares this to the Buddha story.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 617-705 confidence: medium

The Qur'an is described as beginning with Allah as one, eternal, almighty, remote lord and judge; Mohammed is also said to have felt God as both far and near, transcendent and immanent, with Allah as the light of heaven and earth.

The passage says Mohammed craved direct revelation from God to the soul, and describes Sufi meditative reading as a route to immediate divine knowledge.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 617-705 confidence: medium

The passage says individual Sufis vary in relation to Islam; they generally acknowledge the Koran and Traditions as standards but reject an external authority to decide orthodoxy or heresy, valuing immediate doctrine from God.

The passage presents Sufis as seeking doctrine derived immediately from God through meditation, purification, and intuitive interpretation.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 707-774 confidence: medium

The Sūfīs are not a sect, have no dogmatic system, and their paths seeking God “are in number as the souls of men” and vary infinitely, though with a family likeness.

The passage describes tarīqas or paths by which Sūfīs seek God as as numerous as souls and infinitely varied, though sharing a family likeness.
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The Mystics of Islam INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM / IV. BUDDHISM; lines 707-774 confidence: high

The tarīqas or paths by which Sūfīs seek God “are in number as the souls of men” and vary infinitely.

The passage states that the tarīqas or paths by which Sūfīs seek God are as numerous as human souls and vary infinitely.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2533-2628 confidence: medium

Mystical experience can be communicated only through 'types and emblems drawn from the sensible world'; Ibn al-ʿArabī says gnostics 'can only indicate them symbolically.'

The passage says mystical experience cannot be communicated directly and can only be indicated symbolically to those beginning to experience the like.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2630-2743 confidence: high

The narrator says higher Sufi mysticism represented by Rumi teaches that the phenomenal is a bridge to the Real, and quotes Rumi that love of this world or that will lead one yonder at last.

Rumi and Jami present worldly or earthly love as leading toward the Real, with Jami's passage explicitly using the bridge as an image for traversal.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2630-2743 confidence: medium

The passage introduces medieval Sufis as dreaming of and intoxicated with God, names Persian Sufi poets, and quotes Rumi's hymn with moon, flame, flood, soul-swimming, flagon, wine, grape, and cup imagery.

The passage describes Sufis as intoxicated with God and quotes wine, grape, flagon, and cup imagery for divine love and the Ideal.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2630-2743 confidence: high

Higher Sufi mysticism, represented by Rumi, is said to teach that the phenomenal is a bridge to the Real; a couplet says love of this world or that will lead yonder at last.

The passage states that the phenomenal is a bridge to the Real, and Jami instructs the seeker to learn love and traverse the bridge from Form toward the Ideal.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high

The lover beholds traits of divine beauty in many souls and ascends by steps on a ladder of created souls to the highest beauty, love, and knowledge of the Divinity.

The passage explicitly describes the lover ascending by steps on a ladder of created souls to the highest beauty and knowledge of the Divinity.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high

Hujwīrī defines man’s love of God as veneration and magnification in the pious heart, longing for vision of the Beloved, recollection of Him, renunciation of other attachments and sensual passion, and knowledge of God by His perfection.

The lover renounces habits, associations, sensual passion, and other recollections; later the passage names residual otherness as a veil to be removed.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high

Love is called the astrolabe of heavenly mysteries; it brings immediate intuition and inner light as its own evidence, while intellectual proofs, external authority, self-interest, self-regarding worship, and remaining otherness are described as veils to remove.

Love brings immediate intuition and inner light, while intellectual proofs, external authority, self-interest, and otherness are called veils to be removed.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high

The lover beholds divine beauty in many souls and “ascends to the highest beauty” by “this ladder of created souls.”

The lover ascends by steps on a ladder of created souls toward highest beauty and divine knowledge.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high

A devotee prays aloud at night; Satan appears and tells him to be quiet because he will receive no answer, so the devotee hangs his head in silence.

In the apologue, Khadir conveys that the devotee’s calling ‘Allah’ was already God’s ‘Here am I,’ making yearning and supplication signs of divine action.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2745-2850 confidence: high

Love is called “the astrolabe of heavenly mysteries” and is said to bring intense conviction from immediate intuition rather than reasoned belief.

The passage says love brings immediate intuitive certainty and that intellectual proofs, external authority, self-interest, formalism, and residual otherness are veils to be removed.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high

Love is defined as a divine instinct of the soul; the soul is called first-born of God, pre-existent before creation, exiled in earthly manifestation, and longing to return home. The poem depicts love as heavenward flight, veil-rending, renunciation of life, and faring without feet.

The soul is described as divine in origin, exiled in earthly life, pining to return home, and drawn like every atom toward its origin.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: medium

Love is defined as a divine instinct of the soul; the soul is called first-born of God, pre-existent before creation, exiled in earthly manifestation, and longing to return home. The poem depicts love as heavenward flight, veil-rending, renunciation of life, and faring without feet.

Love is described as flying heavenward, rending veils, renouncing life, and faring without feet.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high

The passage lists Sufi romances and allegories—Laylā and Majnūn, Yūsuf and Zulaykhā, Salāmān and Absāl, the Moth and the Candle, the Nightingale and the Rose—as shadow-pictures of the soul’s longing for reunion with God, and adds images of the soul as dove, reed, falcon, snow, camel, parrot, fish, and pawn.

The passage explicitly says Sufi romances and allegories are shadow-pictures of the soul’s longing to be reunited with God.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: high

Love is called the divine instinct of the soul; the soul is first-born of God, lived in Him before creation, and is an earthly exile longing for home.

The soul is said to have lived in God before creation, to be a stranger in earthly exile, and to pine for return to its home.
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The Mystics of Islam THE GNOSIS / THE REVELATION OF THE SEA / CHAPTER IV / DIVINE LOVE; lines 2852-2966 confidence: medium

A poem says love is flying heavenward, rending a hundred veils, renouncing life, faring without feet, and seeing this world as invisible.

Love is defined through images of flying heavenward, rending veils, renouncing life, and moving toward the origin.
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The Mystics of Islam THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 confidence: high

“Seventy Thousand Veils separate Allah, the One Reality, from the world of matter and of sense. And every soul passes before his birth through these seventy thousand.”

The veils separate Allah from the world of matter and sense, and embodied humanity is described as separated from Allah by thick curtains.
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The Mystics of Islam THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 confidence: high

“the whole purpose of Sūfism, the Way of the dervish, is to give him an escape from this prison, an apocalypse of the Seventy Thousand Veils, a recovery of the original unity with The One, while still in this body.”

The purpose of Sufism is stated as escape from prison, apocalypse of the veils, and recovery of original unity with The One while still in the body.
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The Mystics of Islam THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 confidence: high

The soul passes through veils of light and darkness, puts off divine qualities and puts on earthly qualities, is born weeping, remembers loss in sleep-crying, forgets, and becomes imprisoned in the body away from Allah.

The body is described as a prison, and the Way of the dervish aims at escape and recovery of unity while still in the body.
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The Mystics of Islam THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 confidence: medium

“Seventy Thousand Veils separate Allah, the One Reality, from the world of matter and of sense,” and every soul passes through them before birth; the inner half are light and the outer half darkness.

The soul passes before birth through seventy thousand veils separating Allah from the material world, with stages marked by light and darkness.
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The Mystics of Islam THE MYSTICS OF ISLAM / INTRODUCTION / I. CHRISTIANITY / II. NEOPLATONISM; lines 415-514 confidence: high

The Sufi way is described as escape from prison, unveiling of the seventy thousand veils, recovery of unity with the One while embodied, and refinement of the body like metal by the fire of Spiritual Passion.

The Sufi path is described as escape from bodily prison, unveiling of the seventy thousand veils, and recovery of original unity with the One while still in the body.
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The Mystics of Islam The Mystics of Islam / THE MYSTICS OF ISLAM / THE QUEST SERIES / FIRST LIST OF VOLUMES.; lines 69-142 confidence: medium

"Judaism, Christianity and Islam have no little in common" despite "deep dogmatic differences."

The editor frames mysticism as an ever-deepening experience of the soul in which the worshipper turns wholeheartedly to God.
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The Mystics of Islam The Mystics of Islam / THE MYSTICS OF ISLAM / THE QUEST SERIES / FIRST LIST OF VOLUMES.; lines 69-142 confidence: medium

"Judaism, Christianity and Islam have no little in common" and their common spiritual content can be appreciated in their mysticism.

The editor describes an ever-deepening experience of the soul when a spiritual worshipper turns wholeheartedly to God, and frames the book as an approach to Islamic mysticism.
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The Mystics of Islam The Mystics of Islam, The Path confidence: high

Nicholson presents Sufi spiritual life as a journey or pilgrimage through stages and states toward gnosis, truth, and union with Reality.

Sufi spiritual life is described as a journey, pilgrimage, path, and ascent with stages.
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The Persian Mystics: Jalálu'd-dín Rúmí A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF / MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER; lines 983-1029 confidence: medium

The speaker imagines never-ceasing bounty offering kingdoms and a hidden treasure presenting all that is, but responds by bowing soul and face in dust and valuing the Beloved's love above all these.

The speaker imagines kingdoms, hidden treasure, and all that is being offered, yet prefers the love of the Beloved and bows in dust.
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The Persian Mystics: Jalálu'd-dín Rúmí A. T. K. / THIS LITTLE BOOK OF EASTERN WISDOM / IS LOVINGLY INSCRIBED / PREFACE; lines 65-114 confidence: medium

"OUR JOURNEY IS TO THE ROSE-GARDEN OF UNION" — Jalálu'd-Dín Rúmí.

The epigraph explicitly describes a collective journey whose destination is the rose-garden of union.
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The Persian Mystics: Jalálu'd-dín Rúmí A. T. K. / THIS LITTLE BOOK OF EASTERN WISDOM / IS LOVINGLY INSCRIBED / PREFACE; lines 65-114 confidence: medium

"OUR JOURNEY IS TO THE ROSE-GARDEN OF UNION" — Jalálu'd-dín Rúmí.

The epigraph explicitly frames the spiritual aim as a journey to a place of union, expressed as a rose-garden.
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The Persian Mystics: Jalálu'd-dín Rúmí ASPIRATION / THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED; lines 1266-1293 confidence: medium

The addressee is described as once dust and ignorant but now spirit and wise; the same passage says “He” has led the addressee thus far and will lead further.

The figure called “He” leads the addressee onward and draws the addressee to Himself through pains; later the addressee is told to abandon life and the world to behold the Life of the world.
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The Persian Mystics: Jalálu'd-dín Rúmí ASPIRATION / THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED; lines 1266-1293 confidence: medium

The section titled “THE RETURN OF THE BELOVED” says the Beloved returns at night, urges the addressee not to eat opium and to close the mouth against food, and describes a cup-bearer, an assembly, and a circle.

The addressee is instructed to abstain from opium, food, speech, entangled thoughts, life, and the world in order to taste sweetness, see Paradise, gain future speech, and behold the Life of the world.
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The Persian Mystics: Jalálu'd-dín Rúmí ASPIRATION / THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED; lines 1266-1293 confidence: medium

The section titled “THE DAY OF RESURRECTION” describes clamour, candles and torches, the world giving birth to the World Everlasting, the addressee becoming spirit and wise, and a guiding figure leading and drawing the addressee onward.

A guiding figure is described as having led the addressee so far and as continuing to lead and draw the addressee to himself.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 confidence: high

Neo-Platonists are described as teaching the Supreme Good as source of all things, creation as reflection, nature as permeated with God, matter as a temporary shadow, and ecstatic contemplation as a rising back to the source.

The passage describes ecstasy and contemplation by which a person rises to the source from which he came, and the Plotinus quotation describes upward movement toward the Divine Fount.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 confidence: high

A Plotinus letter on ecstasy describes the wise man finding the Good within, withdrawing into the Holy Place of the soul, forsaking the Manifold for the One, and floating upward toward the Divine Fount; the editor calls this Sufism in prose and says Sufis made it poetry.

The wise man recognizes the Good within and withdraws into the Holy Place of his own soul.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 confidence: medium

A Plotinus letter on ecstasy describes the wise man finding the Good within, withdrawing into the Holy Place of the soul, forsaking the Manifold for the One, and floating upward toward the Divine Fount; the editor calls this Sufism in prose and says Sufis made it poetry.

The quoted instruction contrasts going out into the Manifold with forsaking it for the One.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 confidence: high

Neo-Platonists believed in the Supreme Good as source of all things, nature permeated with God, matter as temporary shadow, and ascent to the source through ecstasy and contemplation.

The passage describes ecstasy and contemplation as raising a person to the source from which he came, and the Plotinus quote speaks of floating upward toward the Divine Fount.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 confidence: high

Plotinus's letter says the wise man withdraws into the 'Holy Place of his own soul,' forsakes the Manifold for the One, and floats upward toward the 'Divine Fount of Being whose stream flows within him.'

The quoted letter says the wise man recognizes the Good within and withdraws into the holy place of his own soul rather than seeking beauty externally.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 165-253 confidence: medium

Plotinus's letter says the wise man withdraws into the 'Holy Place of his own soul,' forsakes the Manifold for the One, and floats upward toward the 'Divine Fount of Being whose stream flows within him.'

The quoted image describes the Divine Fount of Being and an inward stream, linked to movement toward the divine.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

Al-Halláj recites a line about drinking from God’s cup, says he did not distinguish pleasure and pain, and describes the way to God as two steps out of this world and the next.

Al-Halláj’s saying states that the way to God is one step out of this world and one step out of the next world.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

The Sufis regard the soul as pre-natal; earthly beauty recalls Supreme Beauty in the spiritual world; the body is a veil, but by ecstasy the soul can behold Divine Mysteries.

The soul is said to be pre-natal, to remember Supreme Beauty through earthly beauty, and to behold Divine Mysteries by ecstasy despite the body as veil.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

“The way to God is two steps: one step out of this world and one step out of the next world, and lo! you are there with the Lord!”

Al-Halláj’s saying frames the way to God as leaving this world and then the next world.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

The Sufis regarded the soul as pre-natal, earthly beauty as remembrance of Supreme Beauty, and the body as a veil; “by ecstasy (_Hál_) the soul could behold the Divine Mysteries.”

The passage states that the soul is pre-natal and that Avicenna’s poem depicts it mourning its former home in the desolate world.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 334-439 confidence: high

The Sufis regarded the soul as pre-natal, earthly beauty as remembrance of Supreme Beauty, and the body as a veil; “by ecstasy (_Hál_) the soul could behold the Divine Mysteries.”

The body is called a veil, while ecstasy enables the soul to behold Divine Mysteries.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 confidence: high

Earthly objects are called lanterns for God's Light; Sufi poets use earthly-love and beauty language for the Love of God; Eastern poetry is described as erotic in expression but symbolic in meaning; Muslim reward with houris is mentioned.

The passage describes strivings after God, severe discipline, spiritual growth in stages, and the desire to stand where mysteries of the True Beloved are revealed.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 441-532 confidence: high

The passage discusses criticism of Sufism, rejects self-deification, compares the gradual attainment of Sufi fusion to Buddhist Nirvana, and mentions seven stages of spiritual growth.

Sufi union is described as a distant spiritual hope reached by degrees, through stages, striving, severe discipline, and movement higher and higher toward absorption.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 534-629 confidence: high

Johnson says Rúmí makes plain to the Pilgrim the secrets of the Way of Unity and unveils the Mysteries of the Path of Eternal Truth.

Johnson's quotation presents Rúmí as revealing secrets and mysteries to the Pilgrim on the Way of Unity and Path of Eternal Truth.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 534-629 confidence: medium

Lines from Stephen Phillips's Marpessa describe seekers of a perfect face beyond the world approaching earthly semblances in vision and fleeing shadows.

The quoted lines describe seekers pursuing a perfect face beyond the world through visions of earthly semblances and shadows.
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The Persian Mystics: Jalálu'd-dín Rúmí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 534-629 confidence: high

Dr. Johnson is quoted on Rumi: 'He makes plain to the Pilgrim the secrets of the Way of Unity, and unveils the Mysteries of the Path of Eternal Truth.'

Dr. Johnson’s quoted description speaks of the Pilgrim, the Way of Unity, and the Path of Eternal Truth; Phillips’s lines describe seekers of a perfect face beyond the world.
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The Persian Mystics: Jalálu'd-dín Rúmí DESTROY NOT EARTHLY BEAUTY: IT BEAUTIFIES THE SOUL / THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR; lines 1832-1845 confidence: high

One who has attained union with God is said to have no need of intermediaries.

The passage explicitly presents union with God as a state beyond prophets, apostles, outward words, and intercession.
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The Persian Mystics: Jalálu'd-dín Rúmí EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE / THE ETERNAL SPLENDOUR OF THE BELOVED / WOMAN / THE DIVINE UNION; lines 1558-1580 confidence: medium

Mustafa becomes beside himself at a sweet call; he does not lift his head from blissful sleep, and morning prayer is delayed until noon.

Mustafa becomes beside himself at the sweet call, remains in blissful sleep, and the passage is headed as divine union.
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The Persian Mystics: Jalálu'd-dín Rúmí EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE; lines 709-760 confidence: medium

Daulat Sháh reports a pillar in the Maulavi house and says that when Rúmí was “drowned in the ocean of Love” he held it and turned around it.

Rúmí is described as drowned in the ocean of Love, turning around a pillar, and producing poetry with images of revolving Soul, Cedar, Light, and Morning Stars.
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The Persian Mystics: Jalálu'd-dín Rúmí HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 confidence: high

The Prophet reports God's declaration that He is not contained above, below, earth, sky, or highest heaven, yet is contained in the believer's heart; seekers should search in such hearts.

God is declared not contained in earth, sky, or highest heaven, yet contained in the believer's heart; seekers are told to search there.
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The Persian Mystics: Jalálu'd-dín Rúmí HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 confidence: medium

The speaker asks for a burning heart, commands the flame of Love to be kindled and to burn thoughts and fine expressions, and addresses Moses while contrasting lovers of fair rites with those whose hearts and souls burn with Love.

The passage contrasts lovers of fair rites with those whose hearts and souls burn with Love, while asking for a burning heart rather than words and superficialities.
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The Persian Mystics: Jalálu'd-dín Rúmí HARSHNESS AND ADORATION / THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION; lines 2149-2215 confidence: medium

The speaker asks for a burning heart, urges kindling Love's flame and burning up thoughts and expressions, and contrasts lovers of rites with lovers whose hearts and souls burn with Love.

The passage calls for kindling the flame of Love, burning up thoughts and expressions, and distinguishing inward burning from external rites.
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The Persian Mystics: Jalálu'd-dín Rúmí HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED / THE LOVER'S CRY TO THE BELOVED; lines 1934-1948 confidence: medium

The speaker asks that the Beloved's shadow not be removed, declares himself afflicted, and says sleep has left his eyes because of longing for the Beloved.

The speaker presents longing, lover's madness, and weariness of learning and sense in relation to the Beloved.
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The Persian Mystics: Jalálu'd-dín Rúmí I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF; lines 952-980 confidence: medium

"O spirit, make thy head in search and seeking like the water / of a stream"

The spirit is told to seek like stream water, and reason is told to tread the way of Death to gain Eternal Life.
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The Persian Mystics: Jalálu'd-dín Rúmí I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED / REMEMBER GOD AND FORGET SELF; lines 952-980 confidence: medium

“O spirit,” seek like “the water of a stream”; “O reason,” to gain “Eternal Life” tread “the way of Death.”

Spirit and reason are exhorted to seek and to tread the way of Death in order to gain Eternal Life.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE; lines 632-706 confidence: medium

The beloved is said to sing a song understood by the lover; "We follow that Invisible Figure from land to land, from heart to heart, from Death into Life."

The speaker describes following an Invisible Figure from land to land, heart to heart, and from Death into Life.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / EDITORIAL NOTE / INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE; lines 632-706 confidence: medium

The passage argues that love is not merely individual, that human affinities are momentary findings of God in creatures, and that seekers follow an Invisible Figure from land to land, heart to heart, and from Death into Life until self-death permits meeting Him.

The passage describes following an Invisible Figure from land to land, from heart to heart, and from Death into Life.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 763-842 confidence: medium

Shamsi Tabrīz is introduced as Jalál's intimate friend and actual person; he is described as mysterious, highly influential, and as accompanying Jalál to solitary places for discussion of profound mysteries.

Shams appears as a mysterious, influential companion who goes with Jalál into solitary places to discuss profound mysteries, and the friendship is treated as Sufi in Jalál's poetry.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 763-842 confidence: medium

Shamsi Tabrīz is introduced as Rúmí's intimate friend and actual person; he is described as mysterious, influential, and as discussing profound mysteries with Rúmí in solitary places.

The passage presents Shams as Rúmí's intimate, powerful companion, associated with profound mysteries and praised in elevated Sufi poetry as sun, beauty, and glory.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 763-842 confidence: medium

Shamsi Tabrīz is introduced as Rúmí's intimate friend and actual person; he is described as mysterious, influential, and as discussing profound mysteries with Rúmí in solitary places.

Rúmí goes with Shams into solitary places where they discuss profound mysteries.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 confidence: high

Jalál's poetry is described as heavenly music and dance leading beyond the stars into the Presence of the Beloved, describing Beauty, Eternal Union, tears as rain-clouds, friendship in Paradise, and the Rose-Garden of Union.

The passage describes movement beyond the stars into the Presence of the Beloved and a journey down the valley into the Rose-Garden where Love is.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 confidence: high

The passage describes Jalál's poetry as heavenly music and dance carrying the audience beyond the stars into the Presence of the Beloved, whose Beauty and Eternal Union he describes.

The passage explicitly identifies the Masnavi's key-note as the soul's longing to be united with the Beloved and repeatedly describes the Beloved, Eternal Union, and the Rose-Garden of Union.
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The Persian Mystics: Jalálu'd-dín Rúmí INTRODUCTION / V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ; lines 845-933 confidence: high

“Our journey is to the Rose-Garden of Union.” The passage adds that Jalál sang of the Divine Rose-Garden and also of fading roses and aching human hearts.

The passage quotes the journey to the Rose-Garden of Union and describes earthly loves as a journey down the valley into the Rose-Garden where roses never fade.
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The Persian Mystics: Jalálu'd-dín Rúmí LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 confidence: high

“This is Love: to fly heavenward, / To rend, every instant, a hundred veils.” The following lines add renouncing Life, feeling without feet, and regarding this world as invisible.

Love is defined as rending veils, renouncing Life, feeling without feet, regarding this world as invisible, and looking beyond ordinary eyesight.
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The Persian Mystics: Jalálu'd-dín Rúmí LIFE IN DEATH / THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION; lines 1203-1244 confidence: high

The speaker urges the soul to hasten from the world of severance to Union, give up earth, fly heavenward, and escape the entrapping earthly frame.

The passage urges leaving earthly attachments, rending veils, renouncing life, entering the circle of lovers, and looking beyond ordinary sight.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 confidence: high

The soul is 'drunk with mere date wine'; the spirit has not tasted 'genuine grapes'; the token of divine Light is withdrawal from the 'house of pride.'

The seeker is urged to withdraw from pride, increase guiding ideas, and move toward the Beloved while rejecting the denial of unseen refuge.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 confidence: medium

Under 'The Wine Everlasting,' the speaker addresses a babbler drunk with date wine, contrasts this with untasted genuine grapes, and says the token of seeing divine Light is withdrawal from the house of pride.

The passage contrasts ordinary date wine with genuine grapes under the heading of everlasting wine, and links perception of divine Light with withdrawal from pride.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 confidence: medium

Under 'What Ear Has Told You Falsely,' eye corrects ear, ear becomes eye-like, the body becomes a mirror and gem-like eye, hearing forms ideas, and ideas guide the listener to the Beloved like Majnun.

The passage describes hearing being corrected by sight, the ear acquiring properties of an eye, and the whole body becoming a mirror and gem-like eye.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED / THE WINE EVERLASTING / BE LOST IN THE BEAUTY OF THE BELOVED; lines 1887-1931 confidence: high

Under 'What Ear Has Told You Falsely,' eye corrects ear, ear becomes eye-like, the body becomes a mirror and gem-like eye, hearing forms ideas, and ideas guide the listener to the Beloved like Majnun.

Ideas formed through hearing are said to guide the listener to the Beloved, like Majnun.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM / WHERE LOVE IS; lines 1681-1694 confidence: medium

Under the heading 'WHERE LOVE IS,' a damsel asks her lover, addressed as a fond youth, which city from his travels seemed most delightful.

The damsel frames the question around travels through many cities, and the lover evaluates the best city solely by whether the beloved dwells there.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 confidence: medium

The speaker sees the self no more; in the moon the body becomes like soul, and the speaker sees only the moon until the secret of the Eternal Theophany is revealed.

The speaker travels in soul, sees only the moon, and the secret of the Eternal Theophany is revealed.
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The Persian Mystics: Jalálu'd-dín Rúmí LOVE'S DESIRE / THE FINDING OF THE BELOVED / GOD ONLY / THE MOON-SOUL AND THE SEA; lines 1135-1159 confidence: medium

At morning-tide a moon appears, descends from the sky, gazes on the speaker, and, like a falcon snatching a bird, snatches the speaker up and courses over the sky.

The speaker undergoes a visionary journey involving celestial transport, soul travel, and revelation of the secret of the Eternal Theophany.
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The Persian Mystics: Jalálu'd-dín Rúmí MORTALITY AND IMMORTALITY / THE BELOVED THE DIVINE CONSOLER / THE SEA OF LOVE / THE BEAUTY OF THE BELOVED; lines 1048-1063 confidence: medium

The heart has an eye constantly desiring the Beloved, and that desire feeds both heart and eye.

The heart desires the Beloved and becomes like radiant day after one night in the Beloved's air.
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The Persian Mystics: Jalálu'd-dín Rúmí RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 confidence: medium

The heart is urged toward God, who will shine, appear as a sweet garden, infuse a new Soul, fill like a goblet with wine, invite abode in His Soul and heaven, and open the heart's book to reveal mysteries.

The heart is urged to hasten to God; after accepting the Light and seeing what is veiled without a veil, the addressee walks upon the heavens like a star.
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The Persian Mystics: Jalálu'd-dín Rúmí RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 confidence: high

The passage distinguishes sea from foam, compares people to boats on the bright ocean, and says, "behold the Water of waters" and "Within the spirit is a Spirit that calls it."

The passage instructs the addressee to ignore foam and see the sea, behold the Water of waters beneath water, and recognize a Spirit within the spirit.
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The Persian Mystics: Jalálu'd-dín Rúmí RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE / SPIRIT GREATER THAN FORM; lines 1635-1678 confidence: medium

After accepting the Light and beholding what is veiled without a veil, the beloved will walk upon the heavens like a star.

After accepting the Light and beholding what is veiled, the beloved is said to walk upon the heavens like a star.
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The Persian Mystics: Jalálu'd-dín Rúmí SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE / THE SILENCE OF LOVE / EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE; lines 1519-1537 confidence: medium

"Love is the astrolabe of God's mysteries"; a lover may desire this or that love but is drawn at last to the "KING of Love."

The passage describes movement from particular loves toward the KING of Love and later speaks of preserving the lamp of Union.
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The Persian Mystics: Jalálu'd-dín Rúmí SORROW QUENCHED IN THE BELOVED / THE MUSIC OF LOVE / THE SILENCE OF LOVE / EARTHLY LOVE ESSENTIAL TO THE LOVE DIVINE; lines 1519-1537 confidence: medium

“Love is the astrolabe of God's mysteries.”

Love is described as an instrument for God's mysteries, and inadequate speech gives way to unexplained love.
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The Persian Mystics: Jalálu'd-dín Rúmí SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS; lines 2023-2042 confidence: medium

Under “WHITE NIGHTS,” every night Thou frees spirits from the body and its snare, making them pure as erased tablets; spirits are released from this cage and set free.

The passage describes spirits being freed every night from the body, represented as a snare and cage.
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The Persian Mystics: Jalálu'd-dín Rúmí SORROW TURNED TO JOY / THE GIFTS OF THE BELOVED / THE WISDOM OF THE WEAK / WHITE NIGHTS; lines 2023-2042 confidence: medium

The soul destroys its house to find the Hidden Treasure and rebuilds it in a fairer form with that Treasure.

The soul destroys its house to find the Hidden Treasure and then rebuilds with that Treasure.
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The Persian Mystics: Jalálu'd-dín Rúmí SPIRIT GREATER THAN FORM / WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY; lines 1697-1736 confidence: medium

The speaker addresses personified Love as Israfil of the resurrection-day of Love, asks Love to listen to prayers and speech, says reason has taken flight to see and hear Love, and compares Love's listening to a caress for the speaker's misguided soul.

The speaker petitions personified Love and says reason has taken flight in desire to see and hear Love.
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The Persian Mystics: Jalálu'd-dín Rúmí SPIRIT GREATER THAN FORM / WHERE LOVE IS / THE LOVE OF THE BELOVED / THE LOVE OF THE SOUL AND THE LOVE OF THE BODY; lines 1697-1736 confidence: medium

The speaker says his reason has taken flight many times in desire to see and hear the beloved, to listen to the beloved’s words, and to behold life-giving smiles; the beloved’s attention to supplication is compared to a caress to the speaker’s misguided soul.

The speaker’s reason repeatedly takes flight in desire to see the beloved, hear the beloved, and listen to the beloved’s words.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 confidence: high

The soul seeking freedom is told to love the Love that shuts it in; Love twists snares, snaps sin’s bond, sounds the Music of the Spheres, and echoes through Earth’s din.

The soul that would be free is told to love Love, which encloses it, twists snares, snaps sin’s bond, and enables divine recognition.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE; lines 1392-1440 confidence: high

The soul is told to love Love in order to be free; Love shuts in, twists snares, snaps sin's bond, sounds the Music of the Spheres, and enables the world to be seen as God's mirror.

The addressed soul is told that freedom comes by loving the Love that encloses it, and Love both makes snares and breaks the bond of sin.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED; lines 1848-1884 confidence: medium

The intoxication of life veils Truth from men's eyes; spiritual intoxication makes men beside themselves and lifts them to the beatific vision of eternal Truth.

Life's intoxication veils Truth, and people are urged to pass to spiritual intoxication that lifts them to the beatific vision of eternal Truth.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DEVIL MAKES USE OF THE BEAUTY OF WOMEN / SELF-AGGRANDISEMENT AND VAINGLORY NO PART OF LOVE / LOVE NEEDS NO MEDIATOR / HUMANITY THE REFLECTION OF THE BELOVED; lines 1848-1884 confidence: medium

Life's intoxication veils Truth, and spiritual intoxication makes men beside themselves and lifts them to the beatific vision of eternal Truth.

Life's intoxication veils Truth, while spiritual intoxication lifts people to the beatific vision of eternal Truth.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DIVINE ABSORPTION / LOVE MORE THAN SORROW AND JOY / SEPARATION / A MOTHER WHOSE CHILDREN WERE IN THE BELOVED'S KEEPING; lines 2218-2232 confidence: medium

A woman bore many children in succession, but none lived beyond three or four months.

In distress after repeated losses, the woman cries to God and receives a consoling vision of Paradise and her children.
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The Persian Mystics: Jalálu'd-dín Rúmí THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM / THE RELIGION OF LOVE; lines 1615-1632 confidence: high

The section titled “Pain is a Treasure!” says pain contains mercies; images of a scraped rind, darkness and cold, the fountain of Life, the cup of ecstasy, endurance of illness, abasement leading to exaltation, and springs hidden in autumns explain the hidden value of suffering.

Pain, sickness, darkness, cold, abasement, and autumn are presented as conditions that conceal mercy, life, ecstasy, exaltation, and spring.
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The Persian Mystics: Jalálu'd-dín Rúmí THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 confidence: high

A morning voice from heaven says that laying the dust of the way enables the addressee to win the way to the goal.

The passage repeatedly presents a road, path, Shrine, Ka'ba of Union, goal, and seekers moving or failing along that way.
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The Persian Mystics: Jalálu'd-dín Rúmí THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 confidence: high

A morning voice from heaven tells the listener that laying the dust of the way wins the goal; the road to the Ka'ba of Union contains thorn-bushes and thousands slain or wounded by desire without receiving a token of the Friend.

The passage repeatedly depicts a road, way, track, or path leading toward the Ka'ba of Union, the goal, or the Shrine.
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The Persian Mystics: Jalálu'd-dín Rúmí THE JOURNEY TO THE BELOVED / THE DAY OF RESURRECTION / THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED; lines 1296-1389 confidence: medium

A morning voice from heaven tells the listener that laying the dust of the way wins the goal; the road to the Ka'ba of Union contains thorn-bushes and thousands slain or wounded by desire without receiving a token of the Friend.

Many seekers are described as slain or wounded by desire, Love, and pain on the path toward Union or the Shrine.
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The Persian Mystics: Jalálu'd-dín Rúmí THE OPTIMISTIC ROSE / THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE; lines 2270-2316 confidence: medium

The prayer asks: “Give us good in the house of our present world,” “give us good in the house of our next world,” make the path pleasant as a garden, and make the Holy One the goal.

The prayer asks that the path be pleasant as a garden and that the Holy One be the goal.
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The Persian Mystics: Jalálu'd-dín Rúmí THE OPTIMISTIC ROSE / THE TRUE MOSQUE / A PRAYER / ALL RELIGIONS ARE ONE; lines 2270-2316 confidence: medium

The prayer asks for good in the present world and next world, for the path to be pleasant as a garden, and for the Holy One to be the goal.

The prayer asks for good in the present world and next world and frames the Holy One as the goal of the path.
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The Persian Mystics: Jalálu'd-dín Rúmí THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE / THE BELOVED ALL IN ALL; lines 1443-1482 confidence: medium

The speaker's soul sends a cry of Love up to Heaven; God's starry Beauty, the sun and moon at dawn, sun-beams on a meadow, and creation's wonders draw or excite the cry.

The speaker responds to celestial and natural wonders with a cry of Love and declares seeing God in All.
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The Persian Mystics: Jalálu'd-dín Rúmí THE RETURN OF THE BELOVED / THE CALL OF THE BELOVED / THY ROSE / THE BELOVED ALL IN ALL; lines 1443-1482 confidence: medium

“My Soul sends up to Heaven each night the cry of Love”; God's starry beauty, sun, moon, dawn, and daylight excite that cry.

Stars, sun, moon, dawn, meadows, creation, palace, garden, and heavenly birds all participate in or respond to the speaker's love and union.
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The Persian Mystics: Jalálu'd-dín Rúmí THE SEA OF LOVE / THE BEAUTY OF THE BELOVED / THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE; lines 1082-1104 confidence: medium

Without the dealing of Love there is no entrance to the Beloved.

Entrance to the Beloved is conditioned on Love, and the Soul is summoned toward the Beloved's presence.
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The Persian Mystics: Jalálu'd-dín Rúmí THE SEA OF LOVE / THE BEAUTY OF THE BELOVED / THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE; lines 1082-1104 confidence: medium

"Without the dealing of Love there is no entrance to the Beloved."

The passage presents Love as the necessary means of entrance to the Beloved and instructs the addressee to turn from borrowed attachments toward the Soul and Beloved.
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The Persian Mystics: Jalálu'd-dín Rúmí THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE / LOVE'S DESIRE / THE FINDING OF THE BELOVED; lines 1107-1132 confidence: high

The speaker surveys Cross and Christians, does not find Him on the Cross, then goes to an idol-temple and ancient pagoda and sees no trace there.

The speaker searches across religious and mountain locations without finding Him, then looks into the heart and finds Him there.
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The Persian Mystics: Jalálu'd-dín Rúmí THE WATER OF ETERNAL LIFE / EARTHLY LOVE AND THE LOVE DIVINE / LOVE'S DESIRE / THE FINDING OF THE BELOVED; lines 1107-1132 confidence: high

The speaker surveys cross and Christians, visits an idol-temple and ancient pagoda, and goes to the mountains of Herāt and Candahār, but does not find the Beloved or any trace there.

The passage presents a first-person search for the Beloved through religious and geographic places, ending in an inward discovery.
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The Persian Mystics: Jalálu'd-dín Rúmí THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION / THE JOURNEY TO THE BELOVED; lines 1247-1263 confidence: high

Title: “THE JOURNEY TO THE BELOVED”; opening summons: “O lovers... abandon the world” and “The drum of departure... from heaven.”

The title names a journey to the Beloved, and the final address commands the soul and friend to seek the Beloved/Friend.
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The Persian Mystics: Jalálu'd-dín Rúmí THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION / THE JOURNEY TO THE BELOVED; lines 1247-1263 confidence: high

“O soul, seek the Beloved, O friend, seek the Friend, / O watchman, be wakeful.”

The title names a journey to the Beloved, and the passage commands the soul and friend to seek the Beloved or Friend.
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The Persian Mystics: Jalálu'd-dín Rúmí THE WHOLE AND THE PART / THE DIVINE FRIEND / ASPIRATION / THE JOURNEY TO THE BELOVED; lines 1247-1263 confidence: medium

Sounds before and behind are described as departure and camel-bells; with each moment, a soul and spirit sets off into the Void.

A soul and spirit is described as setting off into the Void with each moment.
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The Persian Mystics: Jalálu'd-dín Rúmí THE WISDOM OF THE WEAK / WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION; lines 2067-2081 confidence: medium

The speaker uses the dust of grief as salve for his eyes so that his eyes, like seas, may teem with pearls.

The speaker uses the dust of grief as eye-salve so that the eyes may teem with pearls, presenting suffering as a means to altered or enriched sight.
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The Persian Mystics: Jalálu'd-dín Rúmí V. ANALYSIS OF THE RELIGION OF LOVE / I. LIFE / II. SHAMSI TABRIZ / A CRY TO THE BELOVED; lines 936-949 confidence: medium

“Yestereve I delivered to a star tidings for thee”

The speaker sends tidings, offers service, reveals wounds, and asks release from the heart's exile from union.
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The Persian Mystics: Jalálu'd-dín Rúmí WHITE NIGHTS / SAINT AND HYPOCRITE / HARSHNESS AND ADORATION / THE DIVINE ABSORPTION; lines 2084-2099 confidence: medium

“Do me justice, O Thou who art the glory of the just, / Who art the throne, and I the lintel of Thy door!”

The speaker’s devotional address moves toward a state where all distinctions become One Soul and are absorbed in the Beloved.
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The Persian Mystics: Jalálu'd-dín Rúmí WOMAN / THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM; lines 1583-1612 confidence: medium

The sun's beams strike a wall, which reflects borrowed light; the addressee is told not to give the heart to stones but to "Seek the Source of Light which shineth alway."

The speaker tells the addressee not to give the heart to stones or reflected light but to seek the Source of Light that shines always.
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The Persian Mystics: Jalálu'd-dín Rúmí WOMAN / THE DIVINE UNION / RESIGNATION THE WAY TO PERFECTION / LOVE THE SOURCE OF LIGHT RATHER THAN VANISHING FORM; lines 1583-1612 confidence: high

Recognizing and confessing one's defects is said to hasten the way to perfection; imagining oneself perfect prevents advance toward the Almighty.

The passage explicitly links recognizing and confessing defects with hastening toward perfection, and contrasts this with self-imagined perfection that blocks advance toward the Almighty.
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The Persian Mystics: Jámí BREAKING THE IDOL / ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED; lines 1686-1725 confidence: high

“Be always full of God and empty of self”; seek “no other Union but His” and see no other face but His.

The prayer asks that Jámí be full of God and empty of self, follow no path but God’s, seek no union but God’s, and perceive only God’s name and face.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: medium

Jámí accepts Sufiism through a vision in which S'ad al-Dín appears, says to go and wait on one indispensable to him, and Jámí obeys by going to S'ad al-Dín for spiritual instruction.

A spirit-mediated vision commands Jámí to go to an indispensable spiritual instructor, and he obeys by seeking instruction.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: medium

Under S'ad al-Dín, Jámí lives as a rigid ascetic and performs penances; after these are lessened and society is allowed again, he temporarily loses eloquence before regaining rhetorical standing.

Jámí lives under a holy man as a rigid ascetic and performs strenuous penances before returning to society.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: medium

While making pilgrimage to Mecca, Jámí suffers from the mutilation of a passage from Silsilah al-Dhahab; N'imat-i Haidarí had accompanied him to Baghdad, quarrelled, left the band, and the altered passage was shown to Shí'a as Jámí's work.

Jámí travels on pilgrimage to Mecca, described as the holy city of Islam, and is received with honor on the journey.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 259-357 confidence: high

Jámí’s acceptance of Sufism comes through a vision in which S'ad al-Dín appears and says, "Go, O child! and wait on one who is indispensable to you"; Jámí obeys and seeks instruction.

A vision brings Jámí to accept Sufism and seek spiritual instruction from S'ad al-Dín, followed by ascetic discipline.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 confidence: high

The sage explains Celestial Love, reveals the goddess Zuhrah, and Salámán comes to see Absál as bondage of the senses while the new Knowledge or Love belongs to eternity.

After the fire scene, the sage reveals Celestial Love and Zuhrah; Salámán comes to see Absál as sensual bondage and the new Knowledge or Love as eternal.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 confidence: high

Flash II pleads for love of One, abandonment of earthly loves that distract from the Beloved, condemnation of vanity and worldly wisdom except the lore of God, and devotion to Him who never fails.

The Lawá'ih is said to plead for love of One and abandonment of earthly loves that distract the lover from the Beloved.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 359-469 confidence: high

Flash II pleads for love of One and abandonment of lesser earthly loves that distract from the Beloved; Jámí condemns vanity and worldly wisdom and urges giving the heart to the one who never fails.

Flash II is summarized as pleading for love of One and abandonment of earthly loves that distract from the Beloved.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 confidence: medium

Zulaikha is widowed, impoverished, ragged, wrinkled, bent, and blind; she crouches in the road listening for Yúsuf on his steed, is happy to feel the procession’s dust, and sits by her reed cottage as boys call that Yúsuf is near.

Zulaikha’s degraded, blind longing culminates in humility and absolute resignation as she shatters the idol and the material spell of fleshly love is broken.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 confidence: high

Jámí tells himself to leave polishing phrases, cease writing and chanting fables, and not dream that Truth can be revealed by words; he says the pearl of Truth comes when one is made all ear like a shell.

Jámí says Truth is not revealed by words, and the narrator emphasizes silence and listening as the place where the deepest theme is encountered.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 471-576 confidence: medium

The Palace of Pleasure is painted with love-entwined figures of Yúsuf and Zulaikha; a hidden golden idol with jewelled eyes represents Zulaikha's love, and she says she hides it from the angry eyes of her god if she swerves from religion.

Zulaikha's fleshly love is said to be broken, her soul asserts itself, and she shatters the idol representing her former love in humility and resignation.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 578-687 confidence: high

The poem is said to reveal “the beauty of the Beloved,” approached after “much purification,” when “passion is an idol that must be broken” and Love is “the pure Light” from Him.

The passage states that the poem reveals the beauty of the Beloved and that He can be approached only after purification, when physical form no longer blinds the soul.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 578-687 confidence: high

The poem is said to reveal “the beauty of the Beloved,” approached after “much purification,” when “passion is an idol that must be broken” and Love is “the pure Light” from Him.

The passage says passion is an idol that must be broken and contrasts it with Love as pure Light from the Beloved.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 578-687 confidence: high

The passage says Yúsuf and Zulaikha, like Salámán and Absál, reveals the Beloved's beauty, approached after purification, when physical form no longer blinds the soul and passion is an idol to be broken.

The passage explicitly says the work reveals the beauty of the Beloved and that He can be approached only after much purification.
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The Persian Mystics: Jámí CONTENTS / INTRODUCTION / EDITORIAL NOTE / INTRODUCTION; lines 689-785 confidence: medium

"mortal beauty but the veil / Thy heavenly hides behind"

The speaker asks the divine addressee to unfold perfect beauty and expresses longing for direct vision beyond the veil.
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The Persian Mystics: Jámí FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE / TRUTH / THE GOD BEHIND THE VEIL; lines 1197-1212 confidence: medium

“O fairest rose, with rosebud mouth,” the speaker asks why the figure hides the face.

The speaker asks why the divine figure is hidden, and the answer explains the necessity of veiling for human sight.
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The Persian Mystics: Jámí LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE / MORTAL PARAMOUR; lines 928-945 confidence: medium

“O cleanse thy bosom of material form, / And turn the mirror of the soul to spirit,” leading to possession by spirit and the light of intellectual truth.

The addressee is instructed to cleanse material form from the bosom and turn the soul toward spirit and intellectual truth.
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The Persian Mystics: Jámí LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE / MORTAL PARAMOUR; lines 928-945 confidence: medium

"cleanse thy bosom of material form" and turn "the mirror of the soul to spirit" until crowned in "the light of intellectual truth."

The addressee is urged to cleanse the bosom, turn the soul toward spirit, and avoid mortal passion in order to remain aligned with intellectual truth.
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The Persian Mystics: Jámí MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 confidence: high

The prayer asks God to deliver the speakers from worldly vanities, remove ignorance, show things as they really are, make the phenomenal world a mirror of divine beauty rather than a veil, and grant intimate knowledge.

The prayer asks that the phenomenal world reflect manifestations of divine beauty instead of separating the supplicants from God, and that unreal phenomena become sources of knowledge and insight.
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The Persian Mystics: Jámí MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 confidence: high

A speaker tells a son that the kingdom of the world is not eternal and counsels him to take intellect as counselor and sow for the harvest of eternity.

The counsel rejects worldly eternality, and the prayers ask for deliverance from worldly vanities, aversion from worldly company, truth, and intimate knowledge of God.
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The Persian Mystics: Jámí MORTAL PARAMOUR / THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT; lines 980-1076 confidence: high

The prayer says alienation from divine beauty proceeds from the self and asks for deliverance from self and intimate knowledge of God.

The prayers ask for deliverance from self, a road away from self, purity, love of God, poverty, grace, and participation in mysteries.
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The Persian Mystics: Jámí ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE; lines 1134-1168 confidence: medium

The prose instruction says to maintain the relation continuously by detaching from mundane relations and contingent forms, using hard striving to expel vain thoughts and imaginations.

The passage prescribes detachment from mundane relations and contingent forms, hard striving, and expulsion of vain thoughts as the way to a closer relation with the Divine.
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The Persian Mystics: Jámí ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL / FINITE AND INFINITE BEAUTY / HOW TO OBTAIN UNION WITH THE DIVINE; lines 1134-1168 confidence: high

The addressee is told to maintain a relation continuously, detach from mundane relations, turn away from contingent forms, and strive to expel vain thoughts and imaginations.

The seeker is instructed to strive, detach from mundane relations, and purify the mind and heart to obtain union with the divine.
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The Persian Mystics: Jámí REASON / THE MOON OF LOVE / MORTAL PARAMOUR / THE DIVINE UNION; lines 948-977 confidence: medium

Wámik answers that he would fly with Azra to the desert, to a remote fountain where even long travel would not meet the face of man.

Wámik imagines flying with Azra to a deserted place by a remote fountain, away from all human encounter, to remain and gaze on the Beloved.
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The Persian Mystics: Jámí REASON / THE MOON OF LOVE / MORTAL PARAMOUR / THE DIVINE UNION; lines 948-977 confidence: medium

Wámik answers that he would fly with Azra to the desert, to a remote fountain where no human face would be met for many leagues.

Wámik wishes to fly with Azra to a desert fountain beyond human contact and remain there forever gazing on the beloved.
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The Persian Mystics: Jámí THE BABY DARLING / LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE; lines 894-925 confidence: high

When the speaker thinks upon the moon his soul relapses; when he looks, he says, 'I leave both worlds behind to follow her!'

The speaker says that when he looks upon the moon-like figure, he leaves both worlds behind to follow her.
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The Persian Mystics: Jámí THE BABY DARLING / LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE; lines 894-925 confidence: medium

The speaker addresses 'O Shah,' calls himself slave of the Shah's desire and dust of the throne, says he would do whatever the Shah desires, laments his incompetence and infirm will, and seeks liberation from a snare.

The speaker says he repeatedly tortures his soul devising liberation from the snare in which he languishes.
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The Persian Mystics: Jámí THE BABY DARLING / LOVE'S EARTHLY WAY / REASON / THE MOON OF LOVE; lines 894-925 confidence: medium

The speaker tortures his soul seeking liberation from a snare; thinking on the moon brings relapse, and looking makes him leave both worlds behind to follow her.

The speaker seeks liberation from a snare and, upon looking at the moon-like beloved, leaves both worlds behind to follow her.
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The Persian Mystics: Jámí THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL / BREAKING THE IDOL; lines 1611-1655 confidence: medium

"With a hard flint stone, like the Friend,[2] as she spoke, / In a thousand pieces the image she broke." The idol falls shattered, and all is said to be well with her from that moment.

The passage links breaking the idol with ablution, prostration, confession of wrongdoing, and supplication to God for restoration.
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The Persian Mystics: Jámí THE COMING OF THE BELOVED / THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE; lines 1516-1594 confidence: high

In “Mine Eyes Have Been Touched,” the speaker says Truth's ray has touched the eyes, folly has passed, the heart is knit to the Soul of the soul, and the speaker has been turned toward knowing and meeting the Lord of all creatures.

The speaker's eyes are opened by Truth's ray, folly passes away, and the speaker is turned toward knowing and meeting the Lord of all creatures.
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The Persian Mystics: Jámí THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 confidence: high

The speaker says he treads love's path of pain all life in hope of gaining Union and prefers one moment's glimpse of Thee to retaining earthly beauties' love through life.

The speaker describes a lifelong journey on love's painful path undertaken in hope of Union.
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The Persian Mystics: Jámí THE DIVINE UNION / THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE; lines 1079-1114 confidence: high

The speaker walks love's painful path in hope of Union and says one momentary glimpse of the beloved is better than a lifetime of earthly beauties' love.

The speaker says they tread love's painful path throughout life in hope of gaining Union.
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The Persian Mystics: Jámí THE MAGIC MIRROR / A LAMENT / ONE HEART, ONE LOVE / GOD THE ONLY LOVE ETERNAL; lines 1117-1131 confidence: medium

“What does it profit thee to allow thyself to be guided by vain passions and desires? Why dost thou place reliance on these transitory objects that glitter with false lustre?”

The addressee is told to abandon vain passions, desires, and transitory objects, and to direct the heart wholly toward God.
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The Persian Mystics: Jámí THE PERSIAN MYSTICS / LONDON / JOHN MURRAY, ALBEMARLE STREET, W. / PREFACE; lines 66-125 confidence: medium

"With men of light I sought these pearls to string, / The drift of mystics' sayings forth to bring."

The epigraph describes seeking pearls with men of light to bring forth mystics' sayings.
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The Persian Mystics: Jámí THE PERSIAN MYSTICS / LONDON / JOHN MURRAY, ALBEMARLE STREET, W. / PREFACE; lines 66-125 confidence: low

"With men of light I sought these pearls to string, / The drift of mystics' sayings forth to bring." — Jámí

The epigraph describes seeking pearls with 'men of light' in order to bring forth the drift of mystics' sayings.
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The Persian Mystics: Jámí THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 confidence: high

The disciple asks, "To wisdom's pleasant path be thou my guide"; the master answers by asking whether he has loved and tells him to learn love and return.

The disciple seeks wisdom, and the master instructs him to learn love before returning; the passage then presents earthly love as training for holier love.
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The Persian Mystics: Jámí THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 confidence: medium

The poem counsels deep experience of earthly love as preparation for holier love, warns against being entranced by form, and urges passage over a bridge without lingering.

Earthly love is described as preparatory to holier love, while the addressee is warned not to linger over form and is told to cross the bridge quickly.
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The Persian Mystics: Jámí THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 confidence: medium

The disciple asks, "To wisdom's pleasant path be thou my guide"; the master answers by asking whether he has loved and tells him to learn love and return.

The passage contrasts earthly love with the wine of holier love and frames love as a necessary lesson for the disciple.
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The Persian Mystics: Jámí THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 confidence: high

“Once to his master a disciple cried:-- / ‘To wisdom's pleasant path be thou my guide.’”

The disciple seeks guidance on wisdom’s path and receives staged instruction from the master.
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The Persian Mystics: Jámí THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED / THE WAYS OF LOVE; lines 1462-1487 confidence: medium

The speaker warns not to let form entrance the soul too long, instructs the listener to pass over the bridge quickly, and says not to linger at the bridge’s head.

The listener is warned not to remain entranced by form and is told to pass over the bridge without lingering.
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The Persian Mystics: Jámí THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED; lines 1379-1459 confidence: medium

The final stanza says hearts unwounded by love are soulless clay and urges the addressee to turn from the world to the world of Love.

The addressee is urged to turn wandering feet away from the world and come to the world of Love.
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The Persian Mystics: Jámí THE SEA OF BEING / THE REVELATION OF TRUTH / MIRROR AND FACE / THE COMING OF THE BELOVED; lines 1379-1459 confidence: medium

The passage says that a heart unwounded by love is not a true heart and urges the hearer to turn from the world to the world of Love.

The hearer is exhorted to turn from the world and come to the world of Love.
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The Persian Mystics: Jámí THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL; lines 1597-1608 confidence: medium

Heading: "THE FREEING OF ZULAIKHA'S SOUL."

The title names the freeing of Zulaikha's soul, and the speaker declares that the soul will be freed from stony dominion.
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The Persian Mystics: Jámí THE WAYS OF LOVE / THE BEAUTY OF ZULAIKHA / SELF DIES IN LOVE / THE FREEING OF ZULAIKHA'S SOUL; lines 1597-1608 confidence: medium

The speaker says misfortune came “When I bowed down before thee and made thee my god.”

The passage presents a speaker recognizing that she had made the addressed power her god and then declaring that she will free her soul from its dominion.
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The Persian Mystics: Jámí TRUTH / THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED; lines 1231-1268 confidence: high

No one can behold the divine face or gain access without prevenient grace; every man may have a substitute, but the divine has no peer and none can take the divine’s place.

The passage describes seeking, access, and beholding the divine face, but says endeavor alone is insufficient and prevenient grace is required.
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The Persian Mystics: Jámí TRUTH / THE GOD BEHIND THE VEIL / THE DIVINE SELF-SUFFICIENCY / OUR NEED OF THE BELOVED; lines 1231-1268 confidence: medium

“None by endeavour can behold Thy face, / Or access gain without prevenient grace; ... Thou hast no peer, and none can take Thy place.”

The passage describes seekers and seeking, while saying access to the divine face cannot be gained by endeavour alone but requires prevenient grace.
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The Persian Mystics: Jámí UNITED / SONG IN PRAISE OF THE BELOVED / FIRST GARDEN / PRIDE; lines 1744-1768 confidence: medium

The speaker says they crossed land and sea, plains, and mountains, turned away from what they met, and found the way to the sanctuary of Union with Thee.

The speaker crosses multiple terrains, turns away from encountered things, and seeks the sanctuary of Union with Thee.
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The Persian Mystics: Jámí UNITED / SONG IN PRAISE OF THE BELOVED / FIRST GARDEN / PRIDE; lines 1744-1768 confidence: high

The speakers hasten across land and sea, pass plains, climb mountains, turn away from what they meet, and find the way to the sanctuary of Union with the addressed figure.

The speakers cross land, sea, plains, and mountains and find the sanctuary of Union with the addressed figure.
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The Persian Mystics: Jámí ZULAIKHA'S YOUTH RETURNS / ZULAIKHA'S WISH / UNITED / SONG IN PRAISE OF THE BELOVED; lines 1728-1741 confidence: low

A thousand chants of greeting come from philomels of the garden-mansion of Union and benevolence.

The passage places salutation chants and songsters in settings named Union and Ecstasy.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 confidence: high

The speaker’s invisible soul brings a divine message, saves the speaker from earthly fetters, bids the speaker rise to the skies of skies and waters of eternity, and the speaker drinks wine of immortality from a golden chalice.

The speaker’s Soul Invisible brings a divine message, saves the speaker from earthly fetters, and bids ascent to the skies of skies and waters of eternity.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1007-1137 confidence: medium

After building an earthly home, the speaker encounters a face; his invisible soul brings a divine message, saves him from earthly fetters, bids him rise to skies and waters of eternity, and he drinks wine of immortality from a golden chalice before returning the cup.

The speaker's invisible soul brings a divine message that saves him from earthly fetters and bids him rise to eternal waters.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 confidence: high

The way has been blazed on earth, sages place the pateran at every crossroad, many push darkened doors aside, none return to tell of that way, and the note explains pateran as a leaf travelers placed at crossroads to show followers the way.

The way is marked by sages at crossroads, yet darkened doors are crossed by many and none return to tell of the way.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 confidence: medium

The All Merciful lights the path so man may be led from mortal darkness into light; the passage teaches self-control and sending the soul with the senses to its elements to seek the secret of birth and end; the speaker states, in brief, that the self is heaven, hell, cause, way, and end.

The passage presents control of self and senses as the way to send the soul to its elements and seek the secret of birth and end.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 confidence: high

The passage names a vision of heaven and shade of Gehenna, tells the seeker to cast himself on the ocean, and describes the body as boat, will as helm, life as sails, and soul as steering the barque through storms past the shoals of death to the Master Pilot who rules winds and tides.

The body is a boat, the will a helm, life the sails, and the soul steers the barque past the shoals of death toward the Master Pilot.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1140-1298 confidence: high

The All Merciful lights the path from mortal darkness; the instruction says, "CONTROL THYSELF" and send the soul to its elements to learn birth and end.

The All Merciful lights a path, and self-control is prescribed so the soul may learn the secret of its birth and end and knowledge beyond the tomb.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 confidence: high

The speaker asks who holds the secret Way from the carnal house of clay to freedom; brave ones rise like eagles, tread the golden path of duty, and death lifts the unfolding scenes.

The passage frames life as a Way or path of duty from a carnal house of clay to freedom, involving knowledge, ascent, and the return of the heart to God.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1301-1463 confidence: high

The passage asks who holds the secret way from the carnal house of clay to freedom, contrasts sluggard questioning with brave eagle-like rising, and describes a golden path of duty and death lifting scenes.

The passage frames life as a secret way or path of duty from the carnal house of clay toward freedom, self-conquest, and return to God.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1466-1627 confidence: medium

Created forms are old or bright; neither youth nor age can tell who is pot, potter, or mould. One great cause created and dissolved all, and all went again to Him.

The passage commands the hearer to search out the secret of potter, pot, and self, and later says each person must tread a noble path and win the crown of life.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 1466-1627 confidence: medium

All people are called to peace and freedom, to cultivate flowers, eliminate remorse and shame, and illuminate spiritual gardens of the mind where vines of love, truth, peace, and charity flourish in harmony with God.

The passage urges cultivation of spiritual gardens of the mind, peace, love, truth, charity, and harmony with God as the end.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 237-384 confidence: medium

The addressee is told to take the cup, fill it with the Fire of Resolution, set aside garments of fear and indolence, seek deliverance within, and remember that the Bird of Life has taken wing; the note says the cup denotes earthly life filled with resolution.

The passage tells the addressee to fill earthly life with resolution, lay aside fear and indolence, seek deliverance within, renounce enslaving pleasures, and follow the path to the Temple of Supreme Peace.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 237-384 confidence: medium

The soul of man, called the Lips of the Beloved, speaks through an inner voice commanding life; the Nightingale calls to the Rose, and the divine voice turns waters of doubt and despair into wine.

The divine voice bids people turn the waters of doubt and cold despair into wine, implying inward transformation.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 237-384 confidence: medium

Each generation grasps a higher conception of Creation’s laws; the same real is called God, Jehovah, Christ, Buddha, Djaina, or Brahm, and a path leads to the temple of supreme peace.

The passage refers to a path leading to a temple of supreme peace and condemns those who bar it.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 387-551 confidence: high

Nature yields through the seasons; sorrow turns to calm; real prayer requires the heart freed from desire; the hearer is told to be like a rose giving beauty and perfume to Earth.

The passage teaches that prayer becomes real only when the heart is freed from desire and that the inner divine voice directs good works.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 387-551 confidence: medium

The hearer is told to break from the wheel of strife and pluck an arrow from the flesh; the arrow is glossed as pride, anger, fear, and greed, and the next state as unity with past existences.

The speaker urges breaking from the wheel of strife and removing the arrow identified with pride, anger, fear, and greed.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 387-551 confidence: medium

The reviving herb is called the future state; the ruby is set in virgin gold; those who know the fountain head of divine light have stood face to face with God and are free from the bonds of death.

Those who know the fountain head from which divine light streams are said to stand face to face with God and be free from death's bonds.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 confidence: medium

The speaker addresses a cup from which gods have drunk, says Experience is its name, asks to drink from it, and the note calls experience the only teacher and liberator from selfishness and greed.

The cup is named Experience and treated as a teacher and liberator; Life's Ruby Wine is to be drunk, and the answer is found within.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 confidence: medium

The First Great Light comes to earth as kindler of love's flame and consumer of earthly hate; receiving one ray saves even though the temple is destroyed. The note links this to spiritual progress and the path to freedom.

A First Great Light comes to earth, kindles love's flame, consumes earthly hate, and one ray saves the recipient though the temple is destroyed.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 confidence: medium

The Cup is addressed as Experience, from which the speaker asks to drink; the note explains Experience as the only teacher and a liberator from selfishness and greed.

Experience is personified as a cup and teacher from which one drinks; life is ruby wine; the answer is found within by those who ask for more.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 554-709 confidence: medium

The first great light comes to earth, kindles love’s flame, consumes earthly hate, and one ray of imperishable light saves even if the temple is destroyed; the note links this to spiritual progress and the path to freedom.

A first great light comes to earth, kindles love’s flame, consumes hate, and saves one who receives one ray even if the temple is destroyed.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 confidence: high

The will is the key that unlocks the door; faith must become knowledge of the self; the passage says the universe is I and notes that humans are a miniature of the universe.

The passage presents the will as a key to a door and says future faith must be knowledge of oneself, with a note describing the human as a miniature universe.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 confidence: medium

Heavenly signs are symbols of a book whose pages record histories of men, things, and worlds; the veil, lamp, and voice within are named, and the addressee is told to become lord, master, prophet, priest, and king.

The veil, lamp, and voice within accompany an instruction to enter one's birthright and become lord, master, prophet, priest, and king.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 confidence: high

Will is called the key that unlocks the door; future faith is knowledge of oneself; analysis of human nature shows humanity as a miniature of the universe.

Will is called a key that opens a door, future faith is identified with knowledge of the self, and the human being is described as a miniature universe.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 712-872 confidence: high

Another wine is drawn into the cup of immortality, ruby red and resurrected from the dead, from the vine of vines; those who drink meet eternal bliss; the note compares grapes passing through the press to humans passing through earthly experience to accept the spiritual.

A ruby wine is described as resurrected from the dead and drawn into the cup of immortality; the note explains grapes passing through the press as an image for giving up the material through earthly experience.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: high

Solving false and true dispels obscurity; Infinite Thoughts reflect in Mind Supreme; the seeker is told to seek within the treasure house for a key to palace gates, where the King of Kings is known as the divine soul.

The seeker is told to seek within the treasure house for a key that unlocks palace gates and reveals mysteries, where the divine soul is recognized.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: high

Life is a pathway to freedom; the soul roams sublime worlds, is freed from limits, soars toward its sun, and is merged in God in bliss supreme.

The soul is freed from limits, soars toward its sun, and is described as merged in God in bliss supreme.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: medium

Beings lift and drop veils, progress onward through rounds, spheres, systems, countless suns, and years, approaching unknown suns and nameless colors.

All born beings progress onward through veils, rounds, spheres, systems of worlds, and unknown suns.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 875-1004 confidence: high

The passage says grasping the Cause Supreme would bring knowledge of God and peace; the seeker is told to seek within a treasure house for a key to palace gates, where the King of Kings is known as the divine soul.

The seeker is instructed to look within a treasure house for a key that opens palace gates and reveals mysteries, where the divine soul is known as King of Kings.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 confidence: high

Stanza 1 calls slumbering souls to awake, hails the Master as dispeller of darkness, and asks to be led by a sure path to the Spiritual Sun and Great Peace.

The first stanza asks to be led by a sure path to the rising Spiritual Sun beyond mortal darkness and destructive passions.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE / THE AUTHOR. / NOTES; lines 99-234 confidence: high

The first poem calls slumbering souls to awake, addresses a Master who dispels mortal darkness, and asks to be led by a sure path to where the spiritual sun rises and great peace reigns.

The verses call souls to awaken, be led on a sure path, move toward the spiritual sun, and seek the heavenly goal before mortal life ends.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE; lines 63-97 confidence: medium

The speaker hopes to "enlighten many seekers after truth" and tells critics they will find "no opponent," adding that his work is "to bless, to illuminate, not destroy."

The passage names seekers after truth and those who read to learn sublime truths as intended beneficiaries of the volume.
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The Sufism of the Rubáiyát, or, the Secret of the Great Paradox The Sufism of the Rubáiyát, or, the Secret of the Great Paradox / PREFACE; lines 63-97 confidence: medium

The author places the volume before the public and hopes to convey the higher and deeper truths of a famous Persian poet.

The preface repeatedly frames the book as a means of conveying higher truths, enlightening seekers after truth, and helping readers learn sublime truths.
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The Sufistic Quatrains of Omar Khayyam ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 confidence: medium

“some Strip of Herbage strown, / That just divides the desert from the sown” where slave and sultan are scarcely known.

The speaker proposes going to a strip of herbage between desert and cultivated land where slave and sultan are scarcely known.
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The Sufistic Quatrains of Omar Khayyam ASTRONOMER-POET OF PERSIA / EDWARD FITZGERALD. / THE FITZGERALD FIRST EDITION / VIII.; lines 1035-1072 confidence: low

“a Loaf of Bread beneath the Bough, / A Flask of Wine, a Book of Verse--and Thou / Beside me singing in the Wilderness” makes wilderness “Paradise enow.”

The companion, bread, wine, verse, song, and wilderness are declared sufficient paradise.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 confidence: high

The soul is told that if it could doff flesh and bone it would soar about the heavenly throne; it left a starry home to dwell as an alien on earth.

The soul is described as coming from a starry home, dwelling as an alien on earth, and potentially soaring about the heavenly throne if freed from flesh and bone.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 confidence: high

The passage warns not to crave the world's kitchen dainties, which seem real but are vain; greedy worldlings consume them to their loss.

The passage warns against vain dainties of the world's kitchen, wealth, might, delusive joys, and cherished redundancies, urging renunciation.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10132-10368 confidence: medium

The speaker asks one who procures entrance to open the door and asks the surest guide to guide the way; human directors are rejected, while the addressee endures.

The speaker asks an enduring guide to open the door and guide the way, while human-born directors fail to direct.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 confidence: medium

The cupbearer is summoned to pour blood-red wine from a full ewer, and wine is called a genuine, solacing friend.

Wine is repeatedly requested to cure worldly pain, free the spirit, and is linked with the Etern Cupbearer's goblet and an editorial Qur'anic allusion to paradise wine.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10370-10604 confidence: medium

The speaker summons the cupbearer to pour blood-red wine from a full-throated ewer, calling wine genuine, solacing, and pure.

Wine is repeatedly invoked as cure, friend, means of true senselessness, freedom from saintly airs and grief, and a flood to drown pain.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 10606-10803 confidence: medium

The speaker sighs in vain for union with love, suffers absence, and the note says such quatrains are called firakiya and are rare in Khayyam.

The speaker sighs for union with love and suffers absence; the note calls the quatrains firakiya, or separation poems.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 confidence: medium

At dawn a tavern cry calls the revellers’ guild to arise so wine may fill their measure before their days’ measure is filled; the note says Blochmann considers the quatrain mystical.

Wine, tavern dwelling, rapt unconsciousness, and being above the four elements recur, and an editorial note says one opening quatrain is considered mystical.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5552-5794 confidence: medium

With cup in hand and draughts drained, the speaker attains unconsciousness; songs flow like water from the burning brain.

The speaker attains unconsciousness with cup in hand and is elsewhere rapt above water, earth, fire, and air.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 confidence: medium

The speaker says he knows a mystery but cannot tell it to all, and cannot unfold the secrets of the station where he dwells; the note glosses the state as ecstasy.

The speaker claims knowledge of a mystery but says he cannot unfold the secrets of the station where he dwells; the note glosses the state as ecstasy.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 confidence: high

No heart is without bleeding when torn from the divine addressee; every sight craves the divine face, and every soul pines for the divine. The note says the liver was considered the seat of love.

The passage says no heart is free from pain when torn from the divine addressee and no soul fails to care for the divine.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 5796-6031 confidence: medium

The speaker knows a mystery but cannot tell it to all; his words are dark and he cannot unfold the secrets of the station where he dwells. The note glosses hale as a state of ecstasy.

A speaker says he knows a mystery but cannot reveal the secrets of the station where he dwells; the note glosses a state of ecstasy.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 confidence: medium

The speaker addresses the cupbearer, says the bright wine-cup gives Truth at hand, reflects on wine and rose, and calls for wine while fortune and days pass swiftly and youthful fire subsides like torrent streams.

The wine-cup is associated with Truth at hand, and the speaker says drinking is not for riot but to attain unconsciousness of self.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6033-6256 confidence: high

The cupbearer is addressed; despite fate's blows and no safe resting-place, the bright wine-cup stands between them and gives Truth at hand as guide.

The wine-cup is said to place Truth at hand, and another quatrain says drunkenness aims at unconsciousness of self rather than transgression.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: medium

The addressee must soon quit life, pass the veil, and know Allah’s secrets; the speaker urges pleasure because origin and destination are unknown.

The speaker says one must quit life, pass the veil, and know Allah’s secrets while not knowing whence one comes or whither one goes; another quatrain asks about rest and wandering.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: medium

Wine sustains myriad forms and takes shapes of plants and creatures; its forms perish but its essence remains. The note says wine means the divine Noumenon.

Wine is said to take many forms while its essence remains, and the editor notes that wine means the divine Noumenon.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6258-6483 confidence: medium

The speaker says one must soon quit life below, pass the veil, and know Allah's secrets, and urges pleasure because one does not know whence one comes or whither one goes.

The speaker says one must pass the veil and know Allah's secrets after quitting life below.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6485-6707 confidence: high

The soul asks to be taught heavenly lore; the speaker tells it to learn Alif. The note glosses 'Alif Kafat' as the One being enough and says Hafiz uses the same expression.

The soul asks for heavenly lore, and the speaker directs it to learn Alif, glossed as the One being enough.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 confidence: high

"Pen, tablet, heaven and hell I looked to see / Above the skies... 'Pen, tablet, heaven and hell are all in thee.'" Note: Allah writes decrees with the pen on the tablet.

The speaker seeks cosmic realities, receives instruction from a master sage, and certitude is framed as a fruit reached by effort on a path.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6709-6927 confidence: medium

The fruit of certitude cannot be plucked by one who has not struck the path or shaken the bough; today is lost and tomorrow is hoped for.

The fruit of certitude requires taking the path and shaking the bough; the speaker also journeys through hills, vales, and the world's quarters.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 confidence: medium

World-amazing learned ones raise high thoughts like Borak to heaven but strive in vain to know God; like heaven's wheel, their heads turn and brains are dazed.

Sages' thoughts are raised like Borak toward heaven, but they strive in vain to know God and become dazed.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 6929-7159 confidence: medium

Learned figures amaze the world, their high thoughts are compared to Borak raised heavenward, yet they strive in vain to know God; the note identifies Borak as Muhammad's steed for the nocturnal ascent to heaven.

The thoughts of learned sages are compared to Borak rising to heaven, yet they strive in vain to know God.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 confidence: high

The Friend's wine gladdens the heart; the speaker cannot repent until Allah's grace softens the hard heart. The note states that man is powerless to mend ways without divine grace.

The speaker cannot repent until Allah's grace softens his hard heart, and the Friend's wine gladdens the heart.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 confidence: high

Wine's power is known only to wine-bibbers; those who have never felt it cannot know it.

Wine's power is said to be knowable only by wine-bibbers and inaccessible to narrow heads and hearts.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 7161-7399 confidence: medium

To gain a rose-cheeked fair, one must bear fortune's thorns; a comb touches the lady's hair only after being cleft by cuts. The note says Lyttleton expresses a similar sentiment.

The aspirant to the rose-cheeked fair must endure fortune's thorns, as the comb is cut before touching the lady's hair.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 confidence: high

"Thou'rt very near us, but our ears are deaf, / Our eyes are blinded"; note compares Hafiz, Ode 355: "How can our eyes behold Thee as Thou art?"

The seeker of Him is told to abandon child and wife, sever life-ties, and cut bonds; another quatrain says the divine is near though unseen by blinded eyes.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 confidence: high

The world cannot find Thee through wealth or poverty; Thee is near, but human ears are deaf and eyes blinded. The note compares Hafiz Ode 355 on eyes beholding Thee.

The world cannot find Thee though Thee is near; human eyes and ears fail to perceive the presence.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8071-8296 confidence: high

The seeker of Him is told to abandon child and wife, sever ties to life, and cut bonds as with a knife; the note cites Gulshan i Raz line 944.

The seeker of Him is commanded to abandon child and wife and cut life-bonds as with a knife.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 confidence: high

The speaker flew in like a bird from the wild aiming at a higher nest, found no guide who knows the way, and flies out by the same door.

The speaker's bird image describes travel toward a higher nest but departure after finding no guide who knows the way.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 confidence: high

Wine is named life's fount; Khizir is its guardian; the speaker compares himself to Elias; the note says Elias discovered the water of life and cites Koran ii.216.

Wine is called life's fount, guarded by Khizir, and linked in the note with Elias's discovery of the water of life.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 confidence: high

Truth is not shown to lofty thought or bought with gold; yielding one's life for fifty years may bring one from words to states; the note identifies states as ecstatic union with Truth or Deity of the Mystics.

Truth cannot be reached by lofty thought or gold, but yielding one's life for fifty years may bring one from words to 'states'; the note identifies these states as ecstatic union with the Truth or Deity of the Mystics.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 confidence: medium

Wine is called life's fount, Khizir its guardian, and the speaker finds it like Elias; the note cites the Koran and says Elias discovered the water of life.

Wine is identified with life's fount, linked to Khizir and Elias, and connected by the note to the water of life.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8524-8747 confidence: medium

Truth cannot be shown to lofty thought or bought with gold; after yielding life for fifty years one may pass from words to states, glossed as ecstatic union with Truth or Deity.

Truth cannot be reached by thought or gold; the note explains 'states' as ecstatic union with the Truth or Deity of the Mystics.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8749-8976 confidence: medium

The speaker trusts divine grace, asks how the pilgrim can faint while Thou art near, and says grace on the last day will wash his black record white or make it disappear.

The speaker asks how the pilgrim can faint while Thou art near, in the context of trust in divine grace.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8978-9207 confidence: medium

At dawn the speaker will recruit the heart with wine, break the glass of good repute, renounce hopes, and grasp tresses and lute.

Wine is repeatedly chosen over reputation, conventional learning, and mosque observance; the wine-jar's lip becomes a place of prayer, and the speaker asks for divine grace to learn to pray in tavern company.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8978-9207 confidence: medium

The speaker makes the wine-jar's lip a place of prayer, drinks lessons of true manhood there, and passes life in taverns to repair time mis-spent in mosques; the note says this quatrain is probably mystical.

The wine-jar's lip is called a place of prayer, taverns are contrasted with mosques, and the speaker asks for grace to learn to pray while frequenting tavern haunts.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 confidence: high

The speaker searches sea and land for Jamshid's world-reflecting bowl; a sage says it is his own body and soul. The note calls Jamshid's cup the Holy Grail of Persian poetry and glosses the meaning as man the microcosm.

The speaker searches sea and land for Jamshid's bowl, but the sage identifies it as the speaker's own body and soul; the note glosses this as microcosm.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 confidence: medium

A man called creation's summary is told to drink the Etern Cupbearer's wine and become free from troubles of both worlds; the note links this to Sufi rejection of worldliness and other-worldliness for disinterested godliness, and to Madame Guyon's Holy Indifference.

The addressee is told to drink the Etern Cupbearer's wine and thereby become free from troubles of both worlds; the note relates this to rejecting worldliness and other-worldliness for disinterested godliness.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 confidence: high

'Tis lawful for the wise, but not for fools.

Wine is framed as lawful for the wise, Being's wine produces sobriety, and the Etern Cupbearer's wine frees from troubles of both worlds.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9209-9426 confidence: high

The speaker searches sea and land for Jamshid's world-reflecting bowl and learns from a sage that it is his own body and soul; note compares Jamshid's cup to the Holy Grail of Persian poetry and says the meaning is microcosm.

The speaker searches sea and land for Jamshid's world-reflecting bowl and is told by a sage that it is his own body and soul.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 confidence: high

Some seek truth in creeds, forms, rules, doubts, dogmas, and schools; a voice behind the veil says their road lies neither here nor there; the note says truth is hidden from theologians and philosophers and revealed to mystics.

Truth is sought in creeds and schools, but a voice from behind the veil redirects seekers; another quatrain links the veil to the unknowable eternal decree.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 confidence: high

The speaker prays for pity and pardon for cup-grasping hands and tavern-going feet, then asks to be delivered from self-conceit, severed from self, occupied with God, made beside himself, and set free; the note calls this a mystic's prayer.

The speaker prays to be delivered from self-conceit, severed from self, occupied with God, made beside himself, and set free.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 confidence: high

Some seek truth in creeds, rules, doubts, dogmas, and schools; a voice behind the veil says their road lies neither here nor there.

A voice behind the veil rejects creeds, forms, rules, doubts, dogmas, and schools as the location of the road.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9428-9661 confidence: high

The speaker asks the Lord to pity a prisoned heart, pardon cup-grasping hands and tavern-going feet, deliver him from self, occupy him with the divine, and set him free; the note calls this a mystic's prayer.

The prayer asks to be severed from self, occupied with the divine, made beside oneself, and set free.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 confidence: medium

The speaker mentions buying wine and asks whether anyone knows where they will go after death, then asks for wine to be set before him.

The speaker repeatedly asks for wine, rejects concern over afterlife destination, dismisses preaching about mosque, prayer, and fast, and humbles himself at the tavern threshold.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9663-9900 confidence: medium

The speaker sweeps the tavern threshold with his hair, cares nothing for both worlds' good and ill, and would sell the two worlds cheaply when drunk.

The speaker values wine and the tavern above worldly good and ill, even saying both worlds could be sold cheaply when drunk.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 confidence: medium

“Cupbearer, bring my wine-cup”; a “pleasing chain” tangles “Wise men and fools together.”

Wine is repeatedly requested or defended while repentance, philosophy, dogma, death, and uncertainty about heaven are questioned.
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 9902-10130 confidence: medium

The speaker commands the cupbearer to bring the wine-cup and an attractive chain that entangles wise men and fools.

Wine, the wine-cup, and the Loved One's cup recur as objects sought by the speaker and associated with escape from ordinary life and death.
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The Sufistic Quatrains of Omar Khayyam LXXII. / LXXIII. / LXXV. / LXXVI.; lines 3814-3828 confidence: medium

“Of my Base metal may be filed a Key, / That shall unlock the Door he howls without.”

Both the quatrain and the cited parallel present the speaker’s own material—base metal or heart-dust—as transformed into a key that grants access to a door or treasure-house.
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The Sufistic Quatrains of Omar Khayyam LXXII. / LXXIII. / LXXV. / LXXVI.; lines 3814-3828 confidence: medium

The Vine strikes a fibre clinging to the speaker's being; the dervish may flout; the speaker's base metal may be filed into a key that unlocks the door outside which the dervish howls.

Both the quatrain and cited parallel describe material from the speaker—base metal or dust of the heart—being filed or made into a key that opens a door or treasure-house.
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The Sufistic Quatrains of Omar Khayyam LXXIII. / LXXV. / LXXVI. / LXXVII.; lines 3831-3898 confidence: high

"One Flash of It within the Tavern caught / Better than in the Temple lost outright."

The passage explicitly prefers mystery with Thee in a tavern and a flash of the True Light there over temple or Mihrab devotion without Thee.
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The Sufistic Quatrains of Omar Khayyam LXXV. / LXXVI. / LXXVII. / LXXX.; lines 3901-3915 confidence: low

The speaker addresses Thou as one who beset the road with pitfall and gin and protests against being enmeshed by predestined evil and then blamed for fall or sin.

The speaker describes a road to be wandered or walked, obstructed by snares placed by the addressed Thou.
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The Sufistic Quatrains of Omar Khayyam LXXV. / LXXVI. / LXXVII. / LXXX.; lines 3901-3915 confidence: medium

“Oh Thou, who didst with pitfall and with gin / Beset the Road I was to wander in, / Thou wilt not with Predestined Evil round / Enmesh, and then impute my Fall to Sin!”

The passage frames the speaker’s course as a road walked or wandered, obstructed by pitfalls, a gin, and snares.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: high

The soul's mystic soaring in search of enlightenment is compared to the flight of a falcon.

The note explicitly compares the soul's mystic soaring in search of enlightenment to a falcon's flight.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: medium

One note identifies wine as a recurrent Persian metaphor; another defines zahir as exoteric and batin as esoteric.

The notes define zahir as exoteric and batin as esoteric.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: high

The phrase is glossed as the Mystic Road or Way of Salvation.

A footnote identifies the Mystic Road or Way of Salvation and another describes the soul's mystic soaring in search of enlightenment.
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The Sufistic Quatrains of Omar Khayyam MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM / FOOTNOTES:; lines 15433-15578 confidence: medium

The Curtain is the veil over the mysteries of God and is described as a recurring image in Persian literature.

The Curtain is explained as veiling the mysteries of God and as a recurring Persian literary image.
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The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 716-809 confidence: medium

Omar is described as viewed askance, hated and dreaded by Sufis, and as a source from which Hafiz and other Persian poets borrowed while turning material to mystical use.

The passage says Persian poets including Hafiz borrowed Omar’s material and turned it to mystical use, with language moving between heaven and earth and between this world and the next.
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The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 811-891 confidence: medium

M. Nicolas does not consider Omar a material Epicurean, but a Mystic who shadows Deity under figures such as wine and wine-bearer, like Hafiz is supposed to do.

M. Nicolas interprets Omar as a Mystic who shadows Deity under wine and wine-bearer, as Hafiz is supposed to do.
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The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 811-891 confidence: low

The narrator says M. Nicolas’s biographical notice contradicts his notes: Omar used literal grape wine, even to excite devotion, while Nicolas annotates wine and wine-bearer as God or Divinity.

M. Nicolas is reported as saying Omar used grape wine to raise himself to a pitch of devotion reached by others through cries.
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The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 811-891 confidence: medium

The reviewer compares Omar with Lucretius in temper, genius, and circumstances; both are described as strong intellects who revolted from their countries' false religion or devotion.

The passage presents Omar and Lucretius as intellectual seekers concerned with truth, justice, destiny, deity, and the limits of knowledge.
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The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 811-891 confidence: medium

Omar is described as vainly trying to unshackle his steps from destiny and catch a glimpse of tomorrow, then falling back upon today as the only ground on which he could stand.

Omar is described as failing to escape destiny or glimpse tomorrow and therefore falling back upon today as the only ground available.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 178-275 confidence: medium

Omar studies Avicenna's Book of Healing, reaches The One and the Many, places a gold toothpick between the leaves, prays, makes last injunctions, neither eats nor drinks that day, bows in evening prayer, asks God for forgiveness, and dies.

The editorial account says Omar worked out a conception of life based on Sufistic Mysticism, loved God, struggled toward the eternal, good, and beautiful, and in his final prayer presents his knowledge of God as his recommendation.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 178-275 confidence: medium

The introduction presents Omar as a deeply learned man who followed his convictions and developed a conception of life based on Sufistic Mysticism.

The passage says Omar sought a conception of life based on Sufistic Mysticism, loved God, and struggled to master the eternal, the good, and the beautiful.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 178-275 confidence: medium

Omar picks his teeth with a gold toothpick while studying Avicenna's Book of Healing, reaches the metaphysical section on The One and the Many, places the toothpick between the leaves, rises, performs prayers, and makes final injunctions.

Omar's death scene joins philosophical study of metaphysics with ritual prayer, fasting, confession of limited knowledge of God, and death.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 277-369 confidence: high

The Sufi's bodily sojourn is described as meditation on unity with God, remembrance of the names of God or Zikr, and progressive advancement on the tarika or journey of life toward unification with God.

Human life is explicitly likened to a voyage in which the traveler seeks God and aims at knowledge of God after passing through successive stages.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 277-369 confidence: high

The Sufi journey is explained by likening human life to a voyage in which the traveler seeks God; human existence is a banishment for the soul, which cannot return to God until passing through many stages.

Human life is explicitly likened to a voyage in which the traveler seeks God and passes through successive stages toward knowledge and return.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 confidence: high

The Sufi voyage requires attraction, devotion, elevation, and a guide; the believer becomes a salik under a Sufi guide and reaches love, isolation, contemplation, knowledge, and ecstasy.

The passage explicitly frames Sufi practice as a voyage requiring aids and a guide, with the traveler passing through named stages toward divine love, contemplation, ecstasy, revelation, and union.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 371-459 confidence: high

The voyager needs attraction, devotion, and elevation; the journey requires a guide; the believer becomes a salik under a Sufi guide and progresses through love, isolation, contemplation, knowledge, and ecstasy.

The passage describes a spiritual voyage requiring aids, a guide, and sequential stages culminating in higher knowledge and ecstasy.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 461-559 confidence: medium

The beloved's curls, moles, and brow furrows are interpreted as signs of the preceptor's praises, detachment, and heart-light, influencing the Dervish-pupil.

The pupil, seeing the preceptor's absence of worldly wants, abandons desires of both worlds and may desire only the preceptor.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 461-559 confidence: high

Omar's method is Symbolism using Nature to reveal Truth or Wisdom and Love or Devotion; "His most prominent symbols are Wine and Love; Roses, Springtime, and Death."

Omar's method is described as choosing transparencies of Nature to show Truth or Wisdom and Love or Devotion behind appearances.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 461-559 confidence: low

The beloved’s moles signify the pupil seeing the preceptor’s absence of worldly wants and abandoning desires of both worlds.

The pupil’s abandonment of desires and Omar’s orientation toward the One suggest a Sufistic movement from worldly wants toward unity and wholeness.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 confidence: high

"Under the garb" of doubt and protest, the Sufi Omar pictures "the process of the Awakening of the Soul"; the shadow-shapes reveal "The Reality Behind."

The passage explicitly describes Omar's method of doubt and protest as picturing the awakening of the soul.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 confidence: high

The passage states that Khayyam's views were based in essential points on Vedantic teaching, links Sufism and Babism to Vedantic pantheism accommodated to Islam, and cites El Kifti on seeking the One through purification.

El Kifti is cited as saying Khayyam exhorted seeking the One, the Ruler, through purification for cleansing the human soul.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 confidence: high

The passage says Omar did not practice asceticism but taught knowledge of the unity of the soul with God, achieved through renouncing desire, purifying the soul, and practicing ethical virtues.

The passage states that knowledge of unity with God is achieved through renouncing desire, purifying the soul from worldly lusts, and practicing ethical virtues.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 confidence: medium

The passage describes Omar as many-mooded, with wit like a Persian soldier's tulwar, swayed on the sea of daily doubts and fears, yet a beacon light in Sufi mysticism and God-seeking, comparable to Luther as an Apostle of Protest.

Omar is described as swayed on the sea of daily doubts and fears yet serving as a beacon light in Sufi mysticism and God-seeking.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 confidence: high

Under the mystic method of doubt and protest, the Sufi Omar pictures the awakening of the soul; the Rubaiyat's magic shadow-shapes let readers see the reality behind.

The passage explicitly says Omar pictures the process of the awakening of the soul and is an awakener.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 confidence: high

El Kifti is cited: Khayyam exhorted seeking the One, the Ruler, through purification of bodily movements for cleansing the human soul; the author calls this Sufi practice based on Vedantic sages' customs.

The passage describes seeking the One through purification and cleansing of the soul, and says unity is achieved through renunciation of desire and ethical practice.
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The Sufistic Quatrains of Omar Khayyam PUBLISHER / ILLUSTRATIONS / TABLE OF CONTENTS / GENERAL INTRODUCTION; lines 561-608 confidence: medium

Under the mystic method of doubt and protest, the Sufi Omar pictures the awakening of the soul; the Rubaiyat's magic shadow-shapes let readers see the reality behind.

The passage frames doubt and protest as the mystic's method through which Omar presents awakening and later calls him an apostle of protest.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11155-11347 confidence: medium

The speaker hears a tavern voice call joyous drinkers to arise and fill a wine cup before Fate fills the cup of existence.

Wine, cup, and tavern are repeatedly linked to summons, luminous verse, miracles, and words explaining the mystery of all things.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11155-11347 confidence: high

A tavern voice calls joyous drinkers to arise and fill a cup of wine before Fate fills the cup of existence.

Wine, tavern, cup, and cup-bearer frame scenes of summons, practice, and illumination, including the claim that intoxication brings miracles and words explaining the mystery of all things.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 confidence: medium

A priceless ruby and rare pearl are used to describe an enigma of perfect love explained in its own language, while dogmas on the matter are called erroneous.

The passage says perfect love has its own language and that the speaker holds a secret and sees a place he can only describe, not unveil.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11349-11537 confidence: medium

The speaker says he can only vaguely tell his secret, can only trace a description of a place he sees, and cannot unveil the secret he possesses.

The speaker says he possesses a secret he cannot unveil and sees a place he can only describe in outline.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11539-11731 confidence: high

"No one has access to the secrets of God behind the mysterious curtain."

The passage repeatedly describes hidden divine secrets, the speaker's searches and travels, and questions about what can be known at death or when separated from self.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11539-11731 confidence: high

The speaker addresses the Cupbearer: time will break both of them, the world is no permanent place, and while the jug of wine is between them, God is in their hands.

Wine, cup, and jug are repeatedly chosen over worldly aims; the jug is identified with God in the hands, and wine is explicitly said to provide passing relief from self.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11733-11935 confidence: medium

The speaker warns a friend that he will soon be separated from his soul and go behind the curtain of God's secrecy; he urges drinking because origin and destination are unknown.

The speaker states that humans do not know whence they came or where they will go, and asks about future pilgrimage and fate.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11937-12126 confidence: high

"Free yourselves from your own passions" and look to "what you are, whence you have come" and "where bound."

The passage opens by commanding release from passions and greed, mendicant poverty, and inquiry into what one is, where one comes from, and where one is bound.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 11937-12126 confidence: medium

One who sows joy in the heart has not lost a day in sorrow, having sought the will of God or gained repose through a cup of wine.

Joy in the heart is linked with seeking the will of God; the addressee is told to seek God as friend, and Sufi-coded woolen simplicity replaces status and fear of Paradise or Hell.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12128-12323 confidence: high

The speaker thinks few problems remain unsolved but, after calling on intelligence and self-examination, concludes that existence has slipped away and nothing has been defined.

The speaker's intelligence fails to define existence, and the most knowledgeable seekers become dizzy when scanning the heavens for divine knowledge.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12128-12323 confidence: high

The speaker calls on intelligence and self-examination, but concludes existence has slipped away and nothing has been defined.

The speaker's self-examination finds nothing defined, and seekers of divine knowledge become dizzy after scanning the heavens.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 confidence: medium

The text advises not renouncing wine; roses and nightingales mark a fitting moment for drinking, and wine is said to contain the virtue of the water of life.

Wine is linked with the water of life, God as pourer, joy of the soul, tavern ablution, and drinkers' understanding of occult matters.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 confidence: high

Drinkers alone are said to appreciate the language of roses and wine and to understand matters of an occult order.

The passage speaks of occult understanding known to drinkers, discernment in the regions of the soul, ignorance, unfulfilled love, and important things left unheard.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 confidence: medium

The friend, glossed as God, pours wine that rejoices the speaker’s soul; the speaker asks how he can renounce drinking without God ordering it.

Wine is linked with the water of life, divine pouring, soul-rejoicing, hidden understanding, and tavern ablution.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12325-12516 confidence: medium

Drinkers know the language of roses and wine; drunkards alone understand occult matters.

Drinkers alone are said to understand the language of roses and wine and occult matters.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12518-12709 confidence: high

The speaker says the world gains nothing from his coming or departure, and that he has never heard why he came or must go.

The speaker says he has not heard why he came or must go, and that no one has penetrated the secrets of the First Cause or stepped outside himself.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12518-12709 confidence: medium

The heart is described as straitened in a cage; being mixed with water and clay is shameful; the speaker has thought of destroying the prison but is checked by Koranic law.

The speaker describes the heart as straitened in a cage and the mixed water-and-clay condition as a prison he has considered destroying.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 confidence: high

The addressee is told to drink wine because it ends heart-disquiet, delivers from meditations on the seventy-two sects, and as alchemy destroys many infirmities.

Wine ends disquiet, releases the drinker from sectarian meditations, is called truth, elixir, divine juice, bitter yet sweeter than life, and a giver of eternal life.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 confidence: high

Wine ends heart-disquiet, frees one from meditations on the seventy-two sects, is called alchemy that destroys infirmities, and is associated with the wise drinker.

Wine is described as alchemy, truth, elixir, relief from sectarian anxiety, remover of sorrow, and giver of eternal life.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12711-12911 confidence: medium

Ignorant beings who have never sought truth or gone outside themselves dress like lords and slander the irreproachable.

The passage contrasts those who have never spent a night seeking truth or stepped outside themselves with those they slander.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 confidence: medium

The addressed Thou is sought by all, but dervish and rich lack means to reach Thee; all say the name while deaf and see the presence while blind.

The addressed Thou is the object of a quest that holds all in distress, yet neither dervish nor rich can reach Thee; Thee is named and present but not truly heard or seen.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 12913-13101 confidence: high

The divine Thou is the object of a distressing quest; dervish and rich lack means to reach Thee; all speak the name but are deaf, and all see the presence but are blind.

The divine Thou is the object of a quest that renders all distressed; both dervish and rich lack means of reaching the divine despite universal speech and sight.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 confidence: medium

The speaker addresses the ruler of the universe and says wine rejoices the soul on every day of the week.

The passage repeatedly joins wine imagery with address to the Creator or divine Thou and states that being with Thou in the tavern is better than praying without Thou in the mosque.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 confidence: high

The speaker likens himself to a sparrow-hawk flying from this world of mysteries toward a higher world, but fallen below and leaving by the door through which he entered.

The speaker compares himself to a sparrow-hawk trying to fly away from this world of mysteries to a higher world, and another quatrain speaks of attaining the step of the eternal throne.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 confidence: medium

The speaker addresses the ruler of the universe and says wine rejoices the soul on every day of the week.

The speaker prefers being with Thou in the tavern to prayer without Thou in the mosque and repeatedly links wine with secret speech, delight, and attainment.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13103-13293 confidence: high

The speaker compares himself to a sparrow-hawk flying from this world of mysteries toward a higher world, but finds no worthy sharer of secret thoughts and goes out by the door he entered.

The speaker likens himself to a sparrow-hawk attempting to fly from this world of mysteries to a higher world while carrying secret thoughts.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13295-13484 confidence: high

The speaker says creeds divide humanity into about seventy-two sects; among them he chooses 'Thy love' and says his true aim is to seek Thee beyond impiety, Islamism, creed, or sin.

The speaker rejects sectarian labels and says his true aim is to seek Thee; another quatrain describes the beauty captivating his soul and love at its flame.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13295-13484 confidence: medium

The speaker says humanity is divided into about seventy-two sects, but he has chosen the dogma of divine love and seeks 'Thee' beyond labels of creed, sin, impiety, or Islamism.

The speaker rejects sectarian divisions and labels in favor of seeking 'Thee' and choosing the dogma of divine love.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13486-13678 confidence: medium

The speaker says wisdom lies in seeking joy in the heart through wine, avoiding preoccupation with present or past, and briefly freeing the loaned soul from the shackles of reason and its prison.

The soul is loaned and imprisoned by reason, while the speaker and soul are later figured as two compass points that will finally unite.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 confidence: medium

The addressee is warned to consider the terrible day and last breath, then told to take wine from the hand of the eternal cupbearer to be freed from cares of this world and the other.

The addressee is told to take wine from the eternal cupbearer and thereby be freed from the cares of this world and the other.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 13863-14050 confidence: medium

Drunkenness transports the speakers from misery to joy, raises them to the skies, frees them from bodily thraldom, and returns them to earth.

Drunkenness raises the speakers to the skies and frees them from bodily thraldom; the eternal cupbearer’s wine frees the addressee from cares of this world and the other.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14052-14243 confidence: medium

Khayyam counsels pleasing drinkers, demolishing the bases of prayer and fasting, drinking wine, and doing good.

Wine is repeatedly recommended over worldly cares, hypocrisy, and anxious devotion, and is paired with counsel attributed to Khayyam and with the divine beloved.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14052-14243 confidence: medium

Some men ponder belief or faith, others hover between doubt and certainty, and a voice behind a veil declares that the way sought is neither here nor there.

Seekers move among belief, doubt, and certainty, but a voice behind a veil says the way sought is neither here nor there.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14052-14243 confidence: medium

The speaker advises forgetting the past, not worrying about tomorrow, notes the abandonment of earthly goods, describes a man outside religious categories, and reports a voice behind a veil saying the sought way is neither here nor there.

The passage depicts seekers moving between belief, faith, doubt, and certainty, then a hidden voice says the sought way is neither here nor there.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14245-14433 confidence: medium

The speaker asks God to free him from worldly calculation, absorb him in God, free him from self, and make him drunk so that he is freed from knowledge of good and bad.

The speaker seeks preoccupation with God while repeatedly preferring wine, drunkenness, the tavern, and release from ordinary knowledge or devotion.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14245-14433 confidence: medium

The speaker asks God for deliverance from worldly calculation, preoccupation with God, freedom from self, drunkenness, and freedom from knowledge of good and bad.

The speaker repeatedly urges wine, the cup, and tavern practice while rejecting excessive knowledge-seeking, moral calculation, and worry over time.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 confidence: high

The speaker redirects Khayyam from mosque, prayer, and fasting to tavern and wine; human earth is said to become cups, bowls, and pitchers, and dust is imagined falling on the tavern sill saturated with wine.

The passage repeatedly links wine, tavern, lovers, the cup of His love, and wine of love with release from pain, reason, and moral categories.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 confidence: medium

The cupbearer is asked for delicious wine or nectar; wine is compared to a chain captivating fools and sages; wine and wine-vessels are valued above empire, Feridoun's kingdom, and Kai-Khosrou's diadem; cup and wine are proposed as a paradise here below.

The speaker tells the heart it cannot penetrate heavenly secrets and counsels making a paradise here below through daily cup and wine rather than expecting future paradise.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14435-14622 confidence: medium

The speaker tells Khayyam to stop speaking of mosque, prayer, and fasting, to go to the tavern and drink, and says his earth will be made into cups, bowls, and pitchers.

The speaker turns from mosque, prayer, fasting, obedience, sin, and moral calculation toward tavern union and wine-drinking.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14624-14819 confidence: high

The speaker asks the divine to open the door and show a safe way, refusing other guides because all are perishable and only the divine is eternal.

The speaker asks the divine to open the door and show the way of safety, refusing perishable human guides.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14624-14819 confidence: high

The speaker asks Thou to open the door and show the way of safety, and says he will not give his hand to perishable guides because only Thou is eternal.

The speaker asks the eternal Thou to open the door and show the way of safety, rejecting perishable guides.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14821-15012 confidence: medium

The cupbearer is addressed about arguments over five, four, and one; humans are called earth and wind, and the harp and wine are requested.

The passage repeatedly instructs the addressee to seek wine, the cupbearer, the tavern, song, the Kalendar's way, and the friend glossed as the Divinity.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14821-15012 confidence: medium

Ruby lips, wine, drum, harp, and flute are called trifles; one is nothing until breaking the bonds of the dark world.

The passage contrasts ordinary pleasures with breaking the bonds of the dark world and asks for wine that may make the speaker a stranger to himself and free him briefly from worldly vicissitudes.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 14821-15012 confidence: medium

The cupbearer is addressed in relation to arguments, earth and wind, harp, wine, Yassin, Berat, and a treatise on the tavern.

The speaker directs the hearer toward the Kalendar's way, the tavern, wine, song, and the friend glossed as the Divinity; the cupbearer mediates repeated requests for wine.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 confidence: high

The speaker addresses Thou as disposer of the lot of the living and dead and governor of the Wheel of the Heavens, calls himself Thy slave and Thou his master, and asks about guilt under the Creator of all.

The addressed Thou is called master, creator, hidden and revealed in creation, and the well-beloved Divinity; the speaker cannot find a means to join Thee and cannot bear separation.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 confidence: medium

The cupbearer is told there is wine; the speakers rejoice in the presence of the well-beloved identified as the Divinity, do not offer the renunciation of Nessouh, mention the story of Noe, and ask for wine as the repose of the soul.

The cupbearer is told that the speakers rejoice with wine in the presence of the well-beloved Divinity and do not offer the renunciation of Nessouh.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 confidence: medium

The cupbearer is addressed amid light, sparkling wine, moon, rose, ruby-like beauty, wind, and a heart that burns like fire, and is asked to bring wine.

Wine, the cupbearer, and repeated exhortations to drink are linked with longing, soul-repose, and the presence of the well-beloved glossed as Divinity.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15014-15203 confidence: medium

The divine “Thou” is sometimes concealed and sometimes revealed in all created things, and is described as both maker of the spectacle and beholder of it.

The divine addressee is described as sometimes concealed and sometimes revealed in all created things, both maker and beholder of the spectacle.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM / THE QUATRAINS OF OMAR KHAYYAM; lines 15205-15301 confidence: low

The speaker asks God to open divine benefits, grant fortune without dependence on creatures, and make the speaker drunk with wine until freed from all knowledge and relieved of head torments.

The speaker asks God to make the speaker drunk with wine until freed from all knowledge and relieved of head torments.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10805-10910 confidence: low

Khayyam is described as sweet and modest, more given to contemplation of divine things than worldly pleasures, and as a Mystic poet, skeptical and fatalistic philosopher, and Sufi.

Khayyam is characterized as inclined toward contemplation of divine things and as a Mystic poet and Sufi.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10805-10910 confidence: medium

Khayyam is described as sweet and modest, more given to contemplation of divine things than worldly pleasures, and as a Mystic poet, skeptical and fatalistic philosopher, and Sufi.

Khayyam is described as more given to contemplation of divine things than worldly pleasures and is explicitly called a Mystic poet and Sufi.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10912-11004 confidence: medium

Khayyam asks for the revenues of his native village and says, “I am a Sufi and not ambitious.”

Khayyam rejects ambition, seeks village revenues, and describes a life devoted to poetry and contemplation of the Creator’s works away from worldly fetters.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10912-11004 confidence: medium

Khayyam asks to enjoy the revenues of his native village, says he is a Sufi and not ambitious, and describes a desired life of poetry and contemplation of the Creator away from worldly fetters.

Khayyam asks only for village revenues so he may live away from worldly fetters, cultivate poetry, and contemplate the Creator.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 11091-11152 confidence: high

Khayyam lives quietly in his native village, gives himself to Sufi philosophy, and with friends seeks ecstatic contemplation through study and entertainment.

Khayyam and his friends seek ecstatic contemplation through study and entertainment within a Sufi philosophical setting.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 11091-11152 confidence: medium

Khayyam lives quietly in his native village, gives himself to Sufi philosophy, and with friends seeks ecstatic contemplation through study and entertainment.

The passage explicitly contrasts Khayyam's study and entertainment with crying, whirling, and self-torture as different practices associated with ecstatic states.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 11091-11152 confidence: medium

Khayyam remains apart from wars and intrigues, lives tranquilly in his native village, and devotes himself to passionate study of Sufi philosophy with friends seeking ecstatic contemplation through study and entertainment.

Khayyam and his friends seek ecstatic contemplation through study and entertainment, including a moonlit gathering with music and wine.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5260-5365 confidence: high

Addresses to the Deity include "bewailing sins and imploring pardon" and craving deliverance from "self" and union with "Truth" (Al Hakk).

The sixth class includes mystical phraseology craving deliverance from self and union with the Truth, identified as Deity in the passage.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5367-5438 confidence: medium

"Most of them probably bear a mystical meaning"; Omar also speaks of "tulip cheeks" and "cypress forms."

The passage says many love-poems probably bear mystical meaning and that Sufis gave mystical and devotional meanings even to Epicurean quatrains.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5440-5520 confidence: medium

Omar's Khorassan background, familiarity with Moslem philosophers, possible contact with Avicenna, and likely exposure to mysticism are described; philosophical studies are said to stimulate skepticism while Mystic leanings operate contrary to it.

Omar's Mystic leanings and devotional and Mystical quatrains are described as contrasting with skeptical, irreligious, and rationalist tendencies.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / TRANSLATED BY / E.H. WHINFIELD, M.A. / INTRODUCTION; lines 5440-5520 confidence: medium

The passage says philosophical studies would stimulate Omar's skeptical and irreligious dispositions, while Mystic leanings would operate in the contrary direction.

The passage says philosophical study stimulated skepticism, while mystic leanings operated in the contrary direction and produced devotional and mystical quatrains.
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The Sufistic Quatrains of Omar Khayyam VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 confidence: high

"There was the Veil through which I could not see."

The speaker cannot see through a veil, asks for a lamp through darkness, receives an enigmatic answer about blind understanding, and seeks the secret Well of Life.
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The Sufistic Quatrains of Omar Khayyam VARIATIONS / OMAR KHAYYAM / STANZA / STANZA; lines 4710-4767 confidence: high

“Then of the THEE IN ME who works behind / The Veil of Universe I cried to find / A Lamp to guide me through the darkness; and / Something then said--«An Understanding blind.»”

The speaker seeks the inner presence behind the Veil of Universe, asks for a lamp to guide through darkness, and tries to learn the secret Well of Life.
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The Sufistic Quatrains of Omar Khayyam XCII. / XCIII. / XCIV. / XCVI.; lines 4247-4305 confidence: medium

XCVII wishes for a fountain glimpse in the desert for a fainting traveller and compares the response to springing herbage; the cited C. 509 rendering wishes for repose, the end of the road, and blossoming again like verdure after a long time.

A fainting traveller seeks a revealed fountain in the desert, while the related source rendering wishes for repose and the end of the road.
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The Sufistic Quatrains of Omar Khayyam XCII. / XCIII. / XCIV. / XCVI.; lines 4247-4305 confidence: medium

The speaker wishes the Desert of the Fountain would yield even a dim glimpse so a fainting traveller might spring toward it like trampled herbage of the field.

A fainting traveller in a desert longs for even a dim glimpse of a fountain and relief.
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The Sufistic Quatrains of Omar Khayyam XCIII. / XCIV. / XCVI. / XCIX.; lines 4308-4368 confidence: medium

The speaker addresses Love, imagines conspiring with Him to grasp the whole scheme of things, shatter it, and remold it nearer to the heart's desire.

The speaker imagines grasping and shattering the scheme of things, or abolishing and rebuilding the heavens, so that the heart's desire may be attained.
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The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 confidence: high

XLIX-L concern spending existence on the Secret, a hair dividing False and True, and a single Alif as clue to a Treasure-house and perhaps the Master. The commentary connects them to C. 482, C. 19, and O. 28, including a Heart dialogue in which the Alif is enough if One is in the house.

The hairline boundary between False and True, the Alif as clue to the Treasure-house and Master, and the Heart's request for inspired knowledge all frame knowledge as a secret to be found through a small sign.
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The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 confidence: medium

XLVIII describes a momentary taste of being from a well in the waste before a phantom caravan reaches nothing; the 1859 form names Annihilation's Waste, the Well of Life, stars setting, and the Dawn of Nothing.

The passage names Annihilation's Waste and asks what may be known after the addressee abandons the self.
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The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 confidence: high

XLIX-L speak of the secret, a hair dividing false and true, and a single Alif as clue to the Treasure-house and Master; O. 28 has the Heart ask for inspired knowledge and accept Alif as enough if One is in the house.

The secret is approached through a hair-thin distinction and a single Alif that may lead to the Treasure-house and the Master; the Heart seeks inspired knowledge.
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The Sufistic Quatrains of Omar Khayyam XLII. / XLIII. / XLIV. / XLVIII.; lines 3226-3404 confidence: medium

LII describes a moment guessed before darkness rolls around a drama contrived, enacted, and beheld by He; C. 479 says the hidden one sometimes appears in created forms and is both the real thing seen and the spectator.

The cited quatrain says the hidden figure exhibits a spectacle to itself and is both the real thing seen and the spectator.
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The Sufistic Quatrains of Omar Khayyam XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 confidence: high

The speaker sends the Soul through the Invisible; it returns saying it is Heaven and Hell. O. 15 has the soul search beyond the heavens for Tablet and Pen, heaven, and hell; the Teacher says these are within the self.

The speaker sends the Soul through the Invisible; the cited parallel has the soul search beyond the heavens for Tablet and Pen and for heaven and hell.
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The Sufistic Quatrains of Omar Khayyam XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 confidence: medium

The cited C. 127 says accomplished people became lights to others but did not make a road out of the dark night; they told a fable and went to sleep.

The cited parallel says the learned have not made a road out of the dark night, but only told a fable and gone to sleep.
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The Sufistic Quatrains of Omar Khayyam XLIV. / XLVIII. / LVIII. / LXIII.; lines 3552-3652 confidence: high

“I sent my Soul through the Invisible”; the soul returned and answered, “I myself am Heav'n and Hell.”

The speaker sends his soul through the Invisible to spell out some letter of the afterlife, and a parallel has the soul search beyond the heavens for Tablet and Pen, heaven, and hell.
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The Sufistic Quatrains of Omar Khayyam XLVII. / XLVIII. / XLIX. / LIII.; lines 1395-1424 confidence: medium

"one True Light"; "One glimpse of It within the Tavern caught / Better than in the Temple lost outright"

The speaker values one glimpse of the True Light in the Tavern above being lost in the Temple.
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The Sufistic Quatrains of Omar Khayyam XLVII. / XLVIII. / XLIX. / LIII.; lines 1395-1424 confidence: medium

A vine fibre clings to the speaker's being; from the speaker's base metal a key may be filed to unlock the door outside which the Sufi howls.

The speaker says base metal may be filed into a key that unlocks a door inaccessible to the howling Sufi.
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The Sufistic Quatrains of Omar Khayyam XLVII. / XLVIII. / XLIX. / LIII.; lines 1395-1424 confidence: high

The speaker says that whether the True Light kindles love or wrath consumes him, one glimpse caught in the tavern is better than being lost in the temple.

A glimpse of the True Light in the tavern is valued above being lost in the temple.
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The Sufistic Quatrains of Omar Khayyam XVIII. / XXII. / XXIII. / XXIV.; lines 2660-2700 confidence: medium

"A Muezzin from the Tower of Darkness cries, / «Fools! your Reward is neither Here nor There.»"

The Muezzin's warning addresses opposed orientations such as today/tomorrow, doctrine/faith, and doubt/certainty, and says that reward or the road is neither here nor there.
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The Sufistic Quatrains of Omar Khayyam XXII. / XXIII. / XXIV. / XXVI.; lines 2703-2727 confidence: medium

Those called the cream of mankind spur the Burak of their thoughts up to the highest heaven, but in studying the addressed being their heads are turned, overset, and spinning.

Those who ascend in thought are described as having their heads turned, overset, and spinning in the study of an addressed being.
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The Sufistic Quatrains of Omar Khayyam XXII. / XXIII. / XXIV. / XXVI.; lines 2703-2727 confidence: medium

Those called the cream of mankind spur the Burak of their thoughts up to the highest heaven; in studying the addressee's being, their heads are turned, overset, and spinning.

The finest thinkers seek upward understanding, but in studying the addressee's being become turned, overset, and spinning.
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The Sufistic Quatrains of Omar Khayyam XXIV. / XXVI. / XXVII. / XXVIII.; lines 1179-1200 confidence: medium

The young speaker frequented Doctor and Saint, heard great argument, and 'Came out by the same Door as in I went.'

The speaker seeks learning among Doctor and Saint, sows the Seed of Wisdom, and the stated harvest is a formulation of coming and going like water and wind.
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The Sufistic Quatrains of Omar Khayyam XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 confidence: high

XXVII: the speaker, when young, frequents Doctor and Saint, hears argument, and comes out by the same door wherein he went.

The passage repeatedly presents study, argument, cultivation of Wisdom, and the unsolved secrets of eternity without attaining final knowledge.
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The Sufistic Quatrains of Omar Khayyam XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 confidence: high

C. 281: a speaker, once a falcon, flies from the World of mystery from below to heights above, finds no intimate friend, and comes out by the same door wherein he went.

The C. 281 source quatrain describes a falcon flying from the World of mystery from below to heights above.
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The Sufistic Quatrains of Omar Khayyam XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 confidence: high

“Myself when young did eagerly frequent / Doctor and Saint... / Came out by the same door wherein I went.”

The speaker seeks instruction and Wisdom through Doctor, Saint, and cultivation, but the result is a return by the same door and an unresolved conclusion of coming and going.
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The Sufistic Quatrains of Omar Khayyam XXIV. / XXVI. / XXVII. / XXVIII.; lines 2730-2771 confidence: medium

A cited quatrain says the speaker, as a falcon, flew from the World of mystery to soar upward, found no intimate friend, and came out by the same door by which he went in.

The falcon-speaker flies from the World of mystery toward heights above, but does not find an intimate friend and returns by the same door.
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The Sufistic Quatrains of Omar Khayyam XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 confidence: medium

“Then of the THEE in ME who works behind / The Veil, I lifted up my hands to find / A lamp amid the Darkness; and I heard, / As from Without--«THE ME WITHIN THEE BLIND!»”

The quatrain depicts the speaker lifting hands to find a lamp amid darkness in relation to a hidden inner presence behind a veil.
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The Sufistic Quatrains of Omar Khayyam XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 confidence: medium

The quatrain says the speaker sought 'A lamp amid the Darkness' from the 'THEE in ME' behind the veil and heard: 'THE ME WITHIN THEE BLIND!'

The quatrain speaks of the 'THEE in ME' behind a veil and a voice identifying the 'ME within thee.'
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The Sufistic Quatrains of Omar Khayyam XXIX. / XXXI. / XXXII. / XXXIV.; lines 2898-2929 confidence: medium

The quatrain says the speaker sought 'A lamp amid the Darkness' from the 'THEE in ME' behind the veil and heard: 'THE ME WITHIN THEE BLIND!'

The speaker lifts hands to find a lamp amid darkness.
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The Sufistic Quatrains of Omar Khayyam XXVII. / XXVIII. / XXIX. / XXXI.; lines 1203-1224 confidence: high

The speaker rises from Earth's Centre through the Seventh Gate, sits on the Throne of Saturn, unravels many knots, but not the knot of human death and fate.

The speaker rises from Earth's Centre through the Seventh Gate to the Throne of Saturn.
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The Sufistic Quatrains of Omar Khayyam XXVII. / XXVIII. / XXIX. / XXXI.; lines 1203-1224 confidence: high

The speaker rises from Earth's Centre through the Seventh Gate, sits on the Throne of Saturn, unravels many knots, but not the knot of human death and fate.

Many knots are unraveled on the road, but the knot of human death and fate remains unsolved.
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The Sufistic Quatrains of Omar Khayyam XXVII. / XXVIII. / XXIX. / XXXI.; lines 1203-1224 confidence: high

"Up from Earth's Centre through the Seventh Gate / I rose, and on the Throne of Saturn sate"

The speaker rises from Earth's Centre through the Seventh Gate and reaches the Throne of Saturn.
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The Sufistic Quatrains of Omar Khayyam XXVII. / XXVIII. / XXIX. / XXXI.; lines 2826-2840 confidence: medium

The quatrain states that the speaker rose from Earth's Centre through the Seventh Gate, sat on the Throne of Saturn, unraveled many knots, but not the Master-knot of Human Fate.

The speaker solves many heavenly problems or unravels knots, yet cannot solve or remove the final bond of fate.
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The Sufistic Quatrains of Omar Khayyam XXVII. / XXVIII. / XXIX. / XXXI.; lines 2826-2840 confidence: medium

“Up from Earth's Centre through the Seventh Gate / I rose, and on the Throne of Saturn sate... But not the Master-knot of Human Fate.”

The speaker solves many knots or heavenly problems but cannot solve the master-knot or bond of fate.
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The Sufistic Quatrains of Omar Khayyam XXVIII. / XXIX. / XXXI. / XXXII.; lines 2843-2895 confidence: high

The quatrain describes a door with no key, a veil through which the speaker cannot see, brief talk of “ME and THEE,” and then no more of either.

The passage repeatedly describes a hidden secret, riddle, fate, or destiny that cannot be seen, known, deciphered, or passed behind.
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The Sufistic Quatrains of Omar Khayyam XXVIII. / XXIX. / XXXI. / XXXII.; lines 2843-2895 confidence: medium

“There was the Door to which I found no Key; / There was the Veil through which I might not see ... and then no more of THEE and ME.”

The passage presents a speaker unable to unlock a door, see through a veil, or know the secret of Eternity, Fate, or Destiny.
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The Sufistic Quatrains of Omar Khayyam XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 confidence: medium

“There was a Door to which I found no Key: / There was a Veil past which I could not see”

The passage combines a door without a key, a veil beyond sight, and a later attempt to learn the secret Well of Life.
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The Sufistic Quatrains of Omar Khayyam XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 confidence: high

The speaker cries to the rolling Heaven, asking what lamp Destiny had to guide her little children in darkness; Heaven replies, “A blind Understanding.”

The speaker asks Heaven what lamp Destiny has to guide her children in darkness, and receives an answer.
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The Sufistic Quatrains of Omar Khayyam XXXI. / XXXII. / XXXIII. / XXXIV.; lines 1227-1248 confidence: high

The speaker turns lip to an earthen bowl to learn the secret Well of Life; the bowl murmurs that one should drink while alive, because the dead never return.

The speaker turns to the earthen bowl to learn the secret Well of Life.
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The Sufistic Quatrains of Omar Khayyam XXXVI. / XXXVII. / XXXVIII. / XXXIX.; lines 1275-1304 confidence: medium

The speaker asks how long pursuit, endeavor, and dispute over 'This and That' will continue, and says merriment with the fruitful grape is better than sadness after absent or bitter fruit.

The speaker questions endless pursuit and dispute, prefers the fruitful grape, and later says he was never deep in anything but wine.
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The Sufistic Quatrains of Omar Khayyam XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 confidence: high

The soul can cast off or purify itself from the body's dust and soar naked in heaven or the Empyrean; earthly confinement is shameful.

The soul is explicitly described as purifying itself from the body and soaring in the heavens or Empyrean.
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The Sufistic Quatrains of Omar Khayyam XXXVII. / XLII. / XLIII. / XLIV.; lines 3143-3223 confidence: medium

A person will be separated from the soul and pass behind the curtain or veil of the Secrets of God.

The passage states that one will pass behind the Curtain of the Secrets of God.
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hindu

Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTES. 137 / NOTES. 139 / NOTE C. / NOTES. 141; lines 6051-6147 confidence: high

In Patanjali’s system, highest good is described as absorption into the divine essence by yoga, the union or blending of human and divine through constant meditation; the deity is unconcerned with human actions, and the perfect man lives isolated without duty.

The highest good is described as absorption into the divine essence by yoga, the blending of human and divine through constant meditation.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna NOTES. 141 / NOTE D. / NOTES. 145 / NOTES. 147; lines 6282-6357 confidence: low

The answer to the world's wretchedness is given as knowledge that the world is bad, followed by abandonment of desire, renunciation of will, and surrender of personal existence so that all things may be absorbed into the unconscious.

The passage says the remedy involves abandonment of desire, renunciation of will, and surrender of personal existence.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 1970-2111 confidence: low

Kapila attempts to prove soul from assemblage for another, the need for something opposite to the three modes, superintending power, enjoyment, and exertion for abstraction or isolation from material contact.

The passage includes active exertion for abstraction or isolation from material contact among the reasons for asserting soul's existence.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2480-2600 confidence: medium

A devotee who attains knowledge and abstraction from anything external can accomplish what he pleases: traverse all things, become colossal, stand on flower filaments, rise to the solar sphere on a sunbeam, command the three worlds, and make the elements conform to his designs.

A devotee who attains knowledge and abstraction from external things is said to accomplish what he pleases and command worlds and elements.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 2480-2600 confidence: medium

Dispassion is described as indifference to external things and as seeking deliverance from matter, accounted as illusion, so that the soul may be free.

Dispassion is described as indifference to external things and as seeking deliverance from matter so the soul may be free.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 3796-3905 confidence: medium

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

The passage repeatedly frames errors, powers, pleasures, hatred, fear, incapacity, and acquiescence as checks that divert the soul or seeker from final liberation and perfect knowledge.
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Hindu Philosophy: The Sankhya Karika of Iswara Krishna ON THE CONNECTION OF THE SYSTEM OF KAPILA WITH / THAT OF SCHOPENHAUER AND VON HARTMANN . / IPA TS US UE. / THE SANKHYA KARIKA.; lines 5139-5225 confidence: high

Patanjali’s main modifications are a Supreme Spirit directing Nature and yoga as abstract meditative concentration on the Supreme Being for Nirvana or absorption into the Divine Essence.

Yoga is described as concentration of the soul on the Supreme Being through abstract meditation to obtain Nirvana or absorption into the Divine Essence.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2143-2275 confidence: high

Vyasa advises Arjun to acquire celestial arms by penance and worship; Arjun meets Siva disguised as a hunter, receives the pasupata weapon, and then obtains other arms in Indra's heaven.

Arjun performs penance and worship, encounters Siva in hunter guise, gains a divine weapon after combat, and goes to Indra's heaven for further weapons.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: medium

Vyasa advises Arjun to seek celestial arms through penance and worship; Arjun meets Siva disguised as a hunter, receives the pasupata weapon, and later obtains other celestial arms in Indra's heaven.

Arjun is instructed to perform penance and worship, meets Siva in disguise, wins blessing and the pasupata weapon, and obtains further celestial arms in Indra's heaven.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2149-2281 confidence: medium

Vyasa advises Arjun to acquire celestial arms by penance and worship; Arjun meets Siva as a hunter, pleases him in combat, obtains the pasupata weapon, and then receives other celestial arms in Indra's heaven.

Arjun seeks divine weapons by penance and worship, encounters Siva in disguise, succeeds in combat, receives a weapon, and visits Indra's heaven for further arms.
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Maha-bharata BOOK IV / DYUTA / BOOK V / PATIVRATA-MAHATMYA; lines 2283-2426 confidence: medium

Savitri departs with her guard and aged courtiers, rides a golden chariot to woodlands, visits asrams and holy tirthas washed by sacred streams, and gives food and wealth.

Savitri travels to asrams and holy tirthas washed by sacred streams and gives food and wealth to others during the journey.
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Maha-bharata SRADDHA / BOOK XII / ASWA-MEDHA / CONCLUSION; lines 6719-6801 confidence: high

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

The Pandavs relinquish rule by installing Prakshit and retire to the Himalayas, where the companions die one by one.
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The Hymns of the Rigveda, Complete 2 Volumes 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407 / YMN 87.) THE RIGVEDA. 435; lines 70824-70935 confidence: medium

Agni as Great Priest is born, knows the clouds, and sits in the lap of waters; the wise Bhrigus seek him with adoration, pursue him like a lost creature followed by footprints, and find him lurking where floods are gathered. The note says the Bhrigus are frequently connected with Agni worship and cites other Rigvedic passages.

The Bhrigus pursue Agni and find him lurking where floods are gathered, while Trita finds him on the Cow’s forehead, glossed as cloud imagery.
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The Hymns of the Rigveda, Complete 2 Volumes ADHYAYA 4. / KEITEL O / ARANYAKA II / KEITH LP; lines 98696-98778 confidence: medium

Man is described as most endowed with intelligence: he says, sees, and knows what he has known, knows tomorrow and the world/not-world, and by the mortal desires the immortal.

The passage says man desires the immortal by means of the mortal.
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The Hymns of the Rigveda, Complete 2 Volumes AIYMN 42.) THE RIGVEDA. 363 / HYMN 474 THE RIGVEDA, -- B67 / RYMN 50. TUE RIGVEDA. 360 / BYMN 53.) WHE RIGVEDA. 373; lines 24267-24416 confidence: medium

“What pathway leadeth to the Gods? Who knoweth this of a truth”; only the gods’ lowest dwellings are seen, while they are in remote and secret regions.

The speaker asks who truly knows the pathway to the gods and says the gods’ higher regions are remote and secret.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567 / HYMN 181) THE RIGVEDA., BRT / HYUN 135.) THE RIGVEDA. 581; lines 80054-80242 confidence: high

The long-haired one supports Agni, moisture, heaven, and earth; Munis are girdled with wind, wear yellow-soiled garments, follow the wind’s course where Gods have gone, press into winds, and the Muni flies through the air.

The long-haired Muni follows the wind, presses into the winds, flies through the air, associates with Vata, Vayu, Rudra, Gandharvas, and Apsarases, and the note describes ascetic ecstasy and extraordinary powers.
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The Hymns of the Rigveda, Complete 2 Volumes AY MN 95.) THE RIGVEDA, 527 / ' / HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535; lines 77873-78049 confidence: medium

The Panis ask what wish has brought Sarama, where her journey turns, and how she made her way over Rasa’s waters.

Sarama crosses Rasa’s waters as Indra’s appointed messenger to seek the Panis’ stores and confronts them at their distant station.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 6135-6305 confidence: medium

Agni is treasure-lord; the gods do not find the dear Babe until they follow his track and reach Agni’s highest home. The note compares this with Agni’s flight and pursuit by the gods in I.65.1.

The gods do not find Agni until they follow his track to his highest home; a mortal band also finds Agni standing in the loftiest station, and the note mentions Agni’s flight and pursuit by the gods.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 384 HE RIGVEDA. 597 / HYMN 48.) PHE RIGVEDA, 618 / HYMN 67. THE RIQVEDA. 680 / HYMN 75.) PHE RIGVEDA. 645; lines 41859-41995 confidence: medium

The note says Rati or Love is the deified object; Lopamudra, Agastya, and a disciple are named as Rishis or authors; Lopamudra invites Agastya's caresses and complains of coldness; Agastya responds; the disciple or poet reports the result.

The passage reports Bergaigne's view that Lopamudra, as fervent Prayer, draws celestial Soma, identified with Agastya, down from a secret dwelling after long labour; the same note mentions lauds and sacrifices as a means of obtaining the desired result.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567; lines 78994-79191 confidence: medium

Many mothers stand with a darling figure; singers ascend to the height of Order and sip Amrit; sages seek Vena’s form, perform sacrifice, reach the river, and the Gandharva finds immortal waters.

Sages seek Vena’s form, perform sacrifice, reach a river, and the Gandharva finds immortal waters.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 97.) PHE RIGVEDA. 533 / HYUN 98.) THE RIGVEDA. 535 / AY MN 114.) THE RIGVEDA, 557 / AYALN 1221 THE RIGVEDA. 567; lines 79193-79359 confidence: low

“I come a God foreseeing from the godless to immortality by secret pathways.”

The speaker says he comes to immortality by secret pathways.
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The Hymns of the Rigveda, Complete 2 Volumes The Hymns of the Rigveda, Complete 2 Volumes / BOOK THE FIRST. / VMN VW THE RIGVEDA., 33; lines 1593-1623 confidence: medium

The note says Narasunsa is a name of Agni and interprets the meaning as reaching the Gods through invocation and praise and seeing Agni in heaven with the eye of the spirit.

The passage explains that invocation and praise reach the Gods and that the speaker sees Agni in heaven with the eye of the spirit.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 44939-45100 confidence: medium

“May Dadhikras prepare the way we travel that we may pass along the path of Order.”

Dadhikras is asked to prepare the way of travel so the worshippers may pass along the path of Order.
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The Hymns of the Rigveda, Complete 2 Volumes THE RIGVEDA., . 887 / 11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed, / HYMN 15.) ZHE RIGVEDA. 401 / YYMN 18. THE RIGVEDA., 407; lines 69700-69858 confidence: high

A stranger asks the way from one who knows it, is taught by a skilful guide, travels onward, and finds the direct path; this is called the blessing of instruction.

The passage states that a stranger asks one who knows the way, learns from a skilful guide, and finds the path directly forward, calling this the blessing of instruction.
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The Hymns of the Rigveda, Complete 2 Volumes TLDS TS / HYMN 5.) , THE RIGVEDA. AT / B04 THE HYMNS: OF BOOK F, / HYMN. 42.) - PH RIGVEDA. 505; lines 33213-33375 confidence: medium

The speaker says, “I have bound me, horse-like, to the pole,” seeks no release or turning back, and asks the way-knowing Leader to guide him straight.

The speaker says he is bound horse-like to the pole, seeks no release or turning back, and asks the way-knowing Leader to guide him straight.
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The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter VI. / VI, 8. THE HERMIT IN THE FOREST. 1 99 / VI, 18. THE HERMIT IN THE FOREST. 201 / VT, 29. THE HERMIT IN THE FOREST. 203; lines 17116-17219 confidence: medium

At the three Savanas the hermit bathes, offers water libations to the manes and gods, and practices harsher austerities that dry up the bodily frame.

The hermit undertakes increasing austerities, celibacy, silence, bare-ground sleeping, shelterlessness, restricted food, and sacred study as part of the forest ascetic discipline.
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The Laws of Manu (Sacred Books of the East, Vol. 25) Chapter VI. / VI, 8. THE HERMIT IN THE FOREST. 1 99 / VI, 18. THE HERMIT IN THE FOREST. 201 / VT, 29. THE HERMIT IN THE FOREST. 203; lines 17116-17219 confidence: high

The forest-dwelling Brahmana practices observances and studies Upanishadic and other sacred texts to attain complete union with the supreme Soul, or alternatively soul-perfection, and to increase knowledge of Brahman, austerity, and bodily sanctification.

The hermit studies Upanishadic and other sacred texts to attain complete union with the supreme Soul or, as the note allows, to perfect himself or his soul, while increasing knowledge of Brahman.
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The Laws of Manu (Sacred Books of the East, Vol. 25) I, 31. THE CREATION. 1 3 / I, 44. THE CREATION. 1 5 / I, 64. THE CREATION. 1 9 / C 2; lines 8109-8142 confidence: low

Topics listed include subsistence, Snataka duties, lawful and forbidden food, purification, laws concerning women and hermits, emancipation, renunciation, royal duty, and lawsuits.

The topics include final emancipation, renouncing the world, and attaining supreme bliss.
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The Laws of Manu (Sacred Books of the East, Vol. 25) INDEX. / LAWS OF MANU. / VI, 43, 50-51, 55-59- / INDEX.; lines 42135-42327 confidence: medium

Austerity is indexed as the best form, as leading to final liberation, as destroying guilt and producing effects, as the sole duty in the Krita age, and as an ascetic or hermit practice.

The index associates austerity with final liberation, destruction of guilt, and ascetic or hermit practice.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / VI, 64, / VI, 74- / THE ASCETIC.; lines 17531-17643 confidence: medium

Three regulated suppressions of the breath, with recitation of the Vyahritis and Om, are called the highest austerity for every Brahmana.

The passage presents breath suppression, fixed attention, sense-restraint, and meditation as disciplines that remove taints, sin, attachments, and non-lordly qualities.
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The Laws of Manu (Sacred Books of the East, Vol. 25) LAWS OF MANU. / VI, 85. / VI, 95- / THE ASCETIC.; lines 17753-17812 confidence: medium

A twice-born man with collected mind may become an ascetic after following the tenfold law, paying his three debts, and learning the Vedanta according to rule.

A twice-born man may become an ascetic only after collected observance of the tenfold law, payment of three debts, Vedanta learning, renunciation of rites, and bodily discipline.
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The Laws of Manu (Sacred Books of the East, Vol. 25) THE ASCETIC. / LAWS OF MANU. / VI, 96. / Chapter VII.; lines 17815-17865 confidence: medium

“given up ... all rites,” “free from desires,” and “obtains the highest state.”

The passage says that the renouncer gives up rites and desire, destroys guilt by renunciation, and obtains the highest state; the note glosses the object as final liberation.
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The Laws of Manu (Sacred Books of the East, Vol. 25) THE ASCETIC. / VI, 84. THE ASCETIC. 213 / LAWS OF MANU. / VI, 85.; lines 17700-17750 confidence: medium

A twice-born man who becomes an ascetic after prior acts "shakes off sin here below and reaches the highest Brahman."

The twice-born ascetic, after prescribed acts, is said to shake off sin and reach the highest Brahman.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VI, 18. THE HERMIT IN THE FOREST. 201 / VT, 29. THE HERMIT IN THE FOREST. 203 / VI, 39- HERMIT IN THE FOREST; THE ASCETIC. 205 / YT, 49. THE ASCETIC. 207; lines 17322-17418 confidence: medium

Solitude and indifference are marks of liberation; the ascetic should not desire death or life and should wait for his appointed time like a servant awaiting wages.

The ascetic practices solitude, indifference, yogic posture, independence, abstinence from sensual enjoyment, and desire for the bliss of final liberation.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VI, 8. THE HERMIT IN THE FOREST. 1 99 / VI, 18. THE HERMIT IN THE FOREST. 201 / VT, 29. THE HERMIT IN THE FOREST. 203 / VI, 39- HERMIT IN THE FOREST; THE ASCETIC. 205; lines 17222-17319 confidence: medium

After paying the three debts, he should turn his mind to final liberation; seeking it before paying them causes him to sink downwards.

The passage repeatedly frames the ascetic’s actions as directed toward final liberation, including solitary wandering and concentration on Brahman.
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The Laws of Manu (Sacred Books of the East, Vol. 25) VT, 29. THE HERMIT IN THE FOREST. 203 / VI, 39- HERMIT IN THE FOREST; THE ASCETIC. 205 / YT, 49. THE ASCETIC. 207 / VI, 63. THE ASCETIC. 209; lines 17421-17469 confidence: medium

Eating little and standing or sitting in solitude are prescribed to restrain senses attracted by sensual objects.

The passage connects little eating, solitude, sense-restraint, overcoming love and hatred, and non-injury with becoming fit for immortality.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 72. TRANSMIGRATION. 499 / LAWS OF MANU. / XII, 73- / XII, 86. SUPREME BLISS. 5OI; lines 32276-32380 confidence: medium

After noting that the results of actions have been explained, the text lists Veda-study, austerities, true knowledge, organ-control, non-injury, and Guru-service as means to supreme bliss for a Brahmana.

The passage lists Veda-study, austerity, knowledge, sense-control, non-injury, and Guru-service as best means for attaining supreme bliss.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XII, 86. SUPREME BLISS. 5OI / XIT, 91. SUPREME BLISS. 503 / XII, 98. SUPREME BLISS. 505 / XII, 103. SUPREME BLISS. 507; lines 32829-32878 confidence: medium

The supreme Male is to be known as ruler of all, smaller than small, bright like gold, and perceptible by the intellect in sleep-like abstraction.

The practitioner is told to know the supreme Male, who is perceptible by intellect in sleep-like abstraction; the note associates concentration with possible Samadhi terminology.
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The Laws of Manu (Sacred Books of the East, Vol. 25) XXXV111 LAWS OF MANU. / INTRODUCTION. XXXIX / INTRODUCTION. 1 / INTRODUCTION. 1; lines 3124-3208 confidence: low

Chapter VI, verses 61-82, are said to exceed the Dharma-sutras in details on “the meditations to which an ascetic must give himself up in order to attain salvation.”

The passage mentions detailed meditations undertaken by an ascetic in order to attain salvation.
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The Laws of Manu (Sacred Books of the East, Vol. 25) YT, 49. THE ASCETIC. 207 / VI, 63. THE ASCETIC. 209 / LAWS OF MANU. / VI, 64,; lines 17472-17528 confidence: medium

"By deep meditation let him recognise the subtile nature of the supreme Soul, and its presence in all organisms, both the highest and the lowest."

The ascetic is told to recognize through deep meditation the subtle supreme Soul and its presence in all organisms; the note glosses the highest aim as recognition of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 2020-2095 confidence: medium

The preceptress asks Utanka to obtain the pair of earrings worn by King Paushya's queen for a sacred day four days later, associating success with good fortune.

Utanka is sent to obtain the queen's earrings by a sacred deadline and goes to Paushya's palace as a petitioner.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 ADI PARVA / SECTION I / SECTION II / SECTION III; lines 2181-2274 confidence: medium

The man with the horse offers a boon; Utanka asks for control over the serpents. When Utanka blows into the horse, flames and smoke issue forth, threatening the Naga region; Takshaka returns the ear-rings.

Utanka seeks the ear-rings, enters or reaches the Naga region, receives aid from the man with the horse, and returns safely because of divine favor and Amrita.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCVI / SECTION CCCVII / SECTION CCCVIII / SECTION CCCIX; lines 56720-56773 confidence: medium

Yudhishthira is deeply concerned; he and his brothers take up arms, put on corselets, equip their bows, and set out to serve the Brahmana by following the deer.

The Pandavas pursue a deer that cannot be pierced by weapons and becomes invisible, leaving them exhausted, hungry, thirsty, and facing an unexplained disaster.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCVII / SECTION CCCVIII / SECTION CCCIX / SECTION CCCX; lines 56866-56890 confidence: medium

A Yaksha addresses Bhima; Bhima does not answer the questions, drinks the water, and falls dead on the spot.

The deaths and Yudhishthira's search converge on water: Bhima dies after drinking, Yudhishthira wonders if water-seeking caused delay, and he then sees a beautiful lake or tank.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCCXI / SECTION CCCXII / SECTION CCCXIII / FOOTNOTES; lines 57777-57849 confidence: medium

Nilakantha's spiritual reading: Aditya indicates the unpurified soul; Brahma/Veda/self-knowledge exalts it; self-restraint and divine qualities accompany it; Dharma leads it to rest; Truth or pure knowledge is its established state.

The passage describes an unpurified soul being exalted from earthly connections, accompanied by self-restraint and divine qualities, led by Dharma to rest, and established in Truth or pure knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 48229-48272 confidence: high

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

Kausika leaves after receiving instruction, travels to Mithila, and seeks knowledge of virtue from the fowler.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 48385-48468 confidence: medium

“Lust and temptation are even like sharks in the river of life; the waters are the five senses. Do thou cross over to the other side of this river in the boat of patience and resignation, avoiding the shoals of corporeal existence (repeated births in this world).”

The fowler tells the Brahmana to cross the river of life in the boat of patience and resignation while avoiding sharks, sense-waters, and shoals of repeated births.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIX / SECTION CCX / SECTION CCXI / SECTION CCXII; lines 48860-48943 confidence: high

Patient Yogins who overcome difficulties and view things impartially are said to find the Supreme Spirit, with Prana and Apana present in all creatures' bodies.

Yogins and pure-minded persons attain perception of the Supreme Spirit through overcoming difficulties, purification, and concentration in the heart's light.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCIX / SECTION CCX / SECTION CCXI / SECTION CCXII; lines 48944-48968 confidence: medium

The muni desiring moksha must be constant in austerities, forbearing, self-restrained, and detached from earthly fondness.

The passage frames moksha as difficult to attain and describes austerity, self-restraint, detachment, expanded spiritual vision, and dispelling ignorance as the way toward liberation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLVI / SECTION CCLVII / SECTION CCLVIII / SECTION CCLIX; lines 52496-52533 confidence: high

Mudgala reflects, bows to the messenger, rejects happiness and heaven because heavenly regions have defects and bring later misery and regret, and asks for a fault-free region.

Mudgala rejects heaven because of its defects, seeks a faultless region, receives instruction about Para Brahma, and attains eternal emancipation through contentment, knowledge, and meditation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII; lines 53922-54003 confidence: medium

A celestial person emerges from the Rakshasa’s body; questioned by Rama, he identifies himself as the Gandharva Viswavasu, says a Brahmana’s curse made him assume Rakshasa form and nature, says Ravana of Lanka carried Sita away violently, and tells Rama to seek Sugriva’s friendship.

Viswavasu tells Rama to seek Sugriva, who is in a similar plight and will help him in the search for Sita.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 54298-54381 confidence: medium

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

The searchers travel through southern hills, forests, mines, a dark cavern, the ocean shore, and finally toward Lanka to locate Sita.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 20277-20338 confidence: medium

Vaisampayana reports that Arjuna, called son of the wielder of the thunderbolt, tells the Brahmanas everything and sets out for Himavat, visiting Agastyavata, Vasishtha's peak, and Bhrigu's peak.

Arjuna travels to Himavat and named peaks, descends from heights, visits rivers and sacred waters, performs ablutions, and seeks holy regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX / SECTION CCXX; lines 20465-20512 confidence: medium

Arjuna sees sacred waters and holy places on the shores of the western ocean, reaches Prabhasa, and Krishna hears of the invisible Arjuna's arrival and goes to see him.

Arjuna wanders over the earth, sees sacred waters and holy places, and recounts the sacred waters, lakes, mountains, rivers, and forests he has seen.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXII / SECTION CCXXIII / SECTION CCXXIV / SECTION CCXXV; lines 20968-21051 confidence: high

Swetaki goes to the mountains of Kailasa, worships Mahadeva with fixed attention and rigid vows, fasts or eats fruits and roots, and stands for six months with arms upraised and eyes fixed.

Swetaki goes to Kailasa, performs severe vows and fasting, and receives a divine appearance and offer of a boon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCXXXI / SECTION CCXXXII / SECTION CCXXXIII / SECTION CCXXXIV; lines 50751-50834 confidence: high

The king recalls that Arjuna went from the woods to Indra's abode, mastered four kinds of celestial weapons, and came back into the world after reaching heaven in human form.

Arjuna is said to go in human form to Indra's abode or heaven, master four kinds of celestial weapons, and return to the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 38825-38892 confidence: high

Sagara goes to Mount Kailasa with both wives and, desiring a son, performs severe penances and Yoga until he beholds Shiva, who is described with three eyes, Pinaka, the trident, many forms, and as lord of Uma.

Sagara performs severe penances and Yoga at Kailasa because he desires a son, beholds Shiva, and receives a prophecy of future sons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIII / SECTION CIV / SECTION CV / SECTION CVI; lines 38825-38892 confidence: medium

Sagara goes to Mount Kailasa with both wives and, desiring a son, performs severe penances and Yoga until he beholds Shiva, who is described with three eyes, Pinaka, the trident, many forms, and as lord of Uma.

Sagara travels to Kailasa, practices rigid austerities and Yoga, and obtains the sight of Shiva.
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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 CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 38985-39058 confidence: high

Sagara asks Ansuman to bring back the horse and deliver him from hell; Ansuman goes to the excavated spot, enters the sea through the passage, and sees Kapila and the horse.

Sagara's rites are obstructed by the missing horse; Ansuman travels through the excavated earth into the sea, obtains the horse from Kapila, and the sacrifice is completed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 38985-39058 confidence: high

Kapila grants Ansuman's desires, praises his virtues, says Sagara's sons will go to heaven, and foretells that the son of Ansuman's son will obtain Siva's favor and bring the three-streamed Ganga; he tells Ansuman to take the horse and finish Sagara's rites.

Kapila predicts that a future descendant will obtain Siva's favor through austerities and bring the three-streamed Ganga to this world; Dilipa later tries but fails, and Bhagiratha is born as successor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CL / SECTION CLI / SECTION CLII / SECTION CLIII; lines 42728-42798 confidence: medium

Bhima identifies himself as Pandu's son and brother of Yudhishthira; he says Panchali saw a Saugandhika lotus carried by the wind and that he came to obtain many such flowers for his wife.

Bhima travels to obtain Saugandhika lotuses from a guarded divine lake in order to fulfill Panchali/Krishna's desire.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLI / SECTION CLII / SECTION CLIII / SECTION CLIV; lines 42801-42867 confidence: medium

Bhima begins collecting rare, unearthly, variegated, fresh flowers in abundance.

A wind-brought Saugandhika lotus prompts Krishna/Panchali's request, Bhima goes to obtain more, and the party later reaches Kuvera's lotus lake and takes the flowers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLII / SECTION CLIII / SECTION CLIV / SECTION CLV; lines 42870-42913 confidence: medium

Yudhishthira, living at the place, addresses Krishna, his brother, and the Brahmanas, and recounts seeing sacred tirthas and woods, performing ablutions with Brahmanas, hearing stories, worshipping gods with flowers and water, and offering fruits and roots to the pitris.

The passage presents a long itinerary through tirthas, rivers, mountains, lakes, the ocean, and hermitages, with ablutions, worship, and sacred storytelling.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLIX / SECTION CLX / SECTION CLXI / SECTION CLXII; lines 43697-43775 confidence: medium

East of Meru lies the resplendent region of Narayana or Vishnu, described as the primal Cause, beyond sight or access for gods, Danavas, Maharshis, and Brahmarshis; Yatis alone have access, and Narayana alone shines there.

Narayana's region is inaccessible to gods, Danavas, Maharshis, and Brahmarshis, but Yatis attain Narayana through reverence and severe austerities and do not return to this world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 43908-43926 confidence: medium

Vibhatsu, with his brothers and Krishna, pays homage to the son of Dharma.

Yudhishthira asks Arjuna how he passed a period in heaven, while Arjuna is present among his companions and being questioned about what occurred there.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 43908-43926 confidence: medium

"how didst thou pass this period in heaven? And how has thou obtained the weapons"

Yudhishthira repeatedly asks how Arjuna obtained weapons, whether celestial figures granted them, and what worship or service pleased those figures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXIII / SECTION CLXIV / SECTION CLXV / SECTION CLXVI; lines 43928-44011 confidence: high

A Brahmana asks Arjuna's destination; Arjuna tells him everything; the Brahmana praises him and tells him to engage in austerities to behold the lord of the celestials.

Arjuna ascends Himavan and performs severe penances after being told austerities will let him behold a celestial lord.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVI / SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX; lines 18838-18880 confidence: medium

The celestials return to the sacrifice; a golden lotus is carried by the Bhagirathi current, and Indra goes upstream to the place where Ganga issues perennially, where he sees a woman with the splendour of fire.

Indra sees a golden lotus in the river current and travels upstream to discover where it came from.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLVII / SECTION CLXLVIII / SECTION CLXLIX / SECTION CC; lines 47694-47776 confidence: high

Utanka is introduced as a celebrated Rishi with a wilderness hermitage; he performs severe austerities for numberless years to gain Vishnu's favor, and Vishnu appears before him.

Utanka undertakes severe penances for Vishnu's favor; Vishnu appears, offers a boon, and grants Utanka's request.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV / SECTION CLXXVI; lines 44769-44839 confidence: medium

They proceed toward the jujube tree Visala, reach the place of Narayana, behold Kuvera's favorite lake frequented by gods and Siddhas, renounce grief like rishis attaining Nandana gardens, and live at Badari for one month.

At Kuvera's favorite lake and the place of Narayana/Badari, the sons of Pandu are described as bereft of sorrow and as renouncing grief.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXIX / SECTION CLXXX / SECTION CLXXXI / SECTION CLXXXII; lines 45462-45545 confidence: high

Men of high spiritual perception practice ascetic virtue, study, truth, homage, Yoga, restraint, and piety; they recognize the soul's relation to the supreme Spirit and return to the abode of celestials.

High-perception ascetics practice Yoga, ethical restraint, study, and truth, and with spiritual eyes recognize the relation of the soul to the supreme Spirit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 46064-46147 confidence: medium

Within the boy's stomach, Markandeya sees many rivers, the ocean, the firmament with Sun and Moon, earth with woods and forests, Brahmanas, Kshatriyas, Vaisyas, Sudras, mountains, animals, gods, Sadhyas, Rudras, Adityas, Guhyakas, Pitris, Snakes, Nagas, birds, Vasus, Aswins, Gandharvas, Apsaras, Yakshas, Rishis, Daityas, Danavas, and other beings.

Markandeya wanders within the boy's body for many centuries, observes a complete universe there, and cannot find the body's limits before seeking divine protection.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 46148-46179 confidence: medium

Markandeya says he acquired 'a new sight' and became possessed of true knowledge and emancipated from worldly illusions.

After dwelling within the Divine Being's body, Markandeya says he acquired new sight, true knowledge, and emancipation from illusions, then asks the deity for explanation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 39061-39132 confidence: high

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

The king transfers his royal duties to a minister and departs to the Himalaya to practice austerities for Ganga’s favor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 39061-39132 confidence: high

At the snowy hill the king adopts severe austerities; for one thousand divine years he subsists on water, fruit, and roots, after which Ganga assumes a material form and manifests to him.

The king’s long austerities lead to Ganga’s manifestation, and later severe penances at Kailasa lead to Siva granting the needed support.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 39546-39635 confidence: high

Vaisampayana says the son of Pandu starts from Kausiki, visits sacred shrines, bathes where the Ganga enters the sea, and proceeds with his brothers toward Kalinga along the seashore.

The passage centers on a pilgrimage through sacred waters, plunges at the Ganga-sea confluence and Vaitarani, libations to ancestors, and prescribed sea-entry rites.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 39546-39635 confidence: medium

Lomasa identifies the altar as reaching the sea, tells Yudhishthira to ascend it for valor and strength and to cross the sea, says it enters the sea at mortal touch, and undertakes an evil-averting ceremony.

Lomasa tells Yudhishthira to ascend the altar to gain valor and strength and to cross the sea; the altar enters the sea at a mortal's touch.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 42021-42104 confidence: medium

Vaisampayana says that Ghatotkacha carries Krishna, other Rakshasas carry the Pandavas and Brahmanas, and Lomasa moves along the path of the Siddhas with great effulgence.

The travelers are borne rapidly by Rakshasas through distant landscapes to Kailasa and the hermitage of Nara and Narayana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 42021-42104 confidence: medium

Yudhishthira, Krishna, his brothers, and thousands of Brahmanas versed in the Vedas and Vedangas enter the holy hermitage, which resembles heaven, is beautified by the Bhagirathi, and is worshipped by gods and celestial sages; the Pandavas dwell there with the Brahmanas.

The travelers dwell happily amid the Bhagirathi, lake Vinda, Mainaka with golden summits, lotus-filled lakes, flowering trees, and a gladdening breeze.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLI / SECTION CXLII / SECTION CXLIII / SECTION CXLIV; lines 42105-42114 confidence: medium

"stairs made of rubies and corals"; the place has trees, celestial flowers, is gladsome, frequented by celestials and sages, and extremely inaccessible.

The Pandavas reside at an inaccessible place frequented by celestials and sages, with Brahmanas, offering oblations and practicing meditation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLII / SECTION CXLIII / SECTION CXLIV / SECTION CXLV; lines 42117-42202 confidence: high

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

Draupadi asks Bhima to procure more flowers of the celestial lotus species, and Bhima departs toward their source to gratify her.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLIX / SECTION CL / SECTION CLI / SECTION CLII; lines 42688-42725 confidence: medium

The lake is covered with celestial Saugandhika and golden lotuses, visited by swans and Karandavas, identified as Kuvera's sporting region, honored by celestial beings, frequented by many classes of beings, and protected by Kuvera.

Bhima proceeds to gather a lotus from a protected, unearthly lake containing celestial Saugandhika and golden lotuses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXLVIII / SECTION CXLIX / SECTION CL / SECTION CLI; lines 42656-42685 confidence: high

Bhima proceeds in search of the lotus-filled place and sees romantic woods, groves, rivers, lakes, blossom-bearing trees, and varied flowering woodland.

Bhima searches for a specific lotus place and finds the Saugandhika lotuses in a mountain river, after which he thinks his object has been gained.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXV / SECTION CXVI / SECTION CXVII / SECTION CXVIII; lines 39894-39967 confidence: medium

The king journeys along the sea shore, visits sacred bathing places, bathes with younger brothers, plunges in a holy river, offers libations to forefathers and gods, gives riches to twice-born leaders, and reaches the Godavari where he is freed from sins.

The king travels through a sequence of holy waters and shrines, bathes, plunges into rivers, and is said to be freed from sins at the Godavari.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 12137-12208 confidence: medium

Pandu devotes himself to asceticism, becomes favored by Siddhas, Charanas, and Rishis, controls his passions, becomes competent to enter heaven by his own energy, and becomes like a Brahmarshi.

Pandu's ascetic discipline makes him competent to enter heaven by his own energy, and he later seeks to visit heaven with the Rishis.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 40127-40165 confidence: medium

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

After the Yadus and Pandavas separate, the Yadus return home and the Pandavas continue to sacred spots, then to the sacred river Payosini.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 40127-40165 confidence: medium

Yudhishthira travels with brothers, servants, and Lomasa to the sacred Payosini, dwells by its Soma-mingled waters, and is greeted by twice-born leaders.

The Payosini is called a sacred river, and its waters are described as mingled with distilled Soma juice while Yudhishthira dwells on its banks.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXVIII / SECTION CXXIX / SECTION CXXX / SECTION CXXXI; lines 13236-13322 confidence: medium

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

Drona leaves with ascetic disciples for the Mahendra mountains after desiring Rama's celestial weapons, arms knowledge, morality, and wealth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXII / SECTION CXXXIII / SECTION CXXXIV / SECTION CXXXV; lines 41255-41322 confidence: medium

Lomasa names Samanga/Madhuvila and Kardamila, says Indra was freed from sin there after slaying Vritra, identifies Mainaka's sinking at Vinasana, and recalls Aditi's food for obtaining sons.

Lomasa guides the king through a sequence of named sacred places connected with purification, ascetic success, and holy figures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXIX / SECTION CXL / SECTION CXLI / SECTION CXLII; lines 41884-41928 confidence: medium

On the way they see lakes, rivers, mountains, forests, shade trees, flowering and fruiting places frequented by celestials and sages; restraining their senses and eating fruits and roots, they pass rugged regions and see beasts.

The heroes restrain their senses, live on fruits and roots, traverse rugged regions, and enter a mountain inhabited or frequented by supernatural and ascetic beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 41486-41555 confidence: high

Arvavasu retires silently into the woods, undertakes severe penances, seeks the Sun's protection, receives manifestation of the Sun-worship mantra revelation, and sees a deity appear embodied.

Arvavasu withdraws to the woods, performs severe penances, seeks the Sun, and receives a manifest solar mantra revelation and divine appearance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 41558-41611 confidence: medium

Lomasa says they have left Usiravija, Mainaka, Sweta, and Kala; seven Gangas flow before them; the spot is holy; Agni blazes continually; the wonder requires concentrated attention.

The passage describes holy tirthas, concentration of mind, cleanliness, asceticism, self-command, and cautious movement through a sacred but dangerous region.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 41614-41683 confidence: high

Yudhishthira tells Bhima that invisible spirits are present, says the group may pass by asceticism and Agnihotra sacrifices, discusses Kailasa, proposes possible separation of the party, and mentions protecting Draupadi at the source of the Ganga.

The route is associated with Kailasa, Gandhamadana, the Himalaya, invisible spirits, and Rakshasas; Yudhishthira invokes asceticism and Agnihotra, and Lomasa says access to Gandhamadana is obtained only by asceticism.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 41614-41683 confidence: medium

Bhima says Draupadi continues despite toil in hope of seeing Arjuna; he will not leave Yudhishthira in rugged mountains infested by Rakshasas; all will go together, on foot if needed; he will carry Draupadi and the twins over inaccessible tracts.

Draupadi, Bhima, Sahadeva, and the group are described as eager or hopeful to behold Arjuna, who is repeatedly identified by epithets including Savyasachin and him of the white steeds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL; lines 41685-41742 confidence: high

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

Yudhishthira proposes that the group go to Gandhamadana and Kuvera’s lake to see Dhananjaya; the place cannot be reached by vehicles and the journey is to be made on foot with vows, arms, regulated fare, and restrained senses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 41745-41812 confidence: medium

Lomasa says the path leads to celestial Mandara and to the residence of celestials and divine sages; he describes the holy Alakananda, sourced at a jujube tree and frequented or worshipped by celestial beings and sages.

The sons of Pandu are guided toward celestial Mandara, the residence of celestials and divine sages, after visiting tirthas and sacred waters.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 34705-34774 confidence: medium

Damayanti says Nala was summoned to dice by deceitful gamblers and deprived of wealth and kingdom; she says she wanders through many landscapes seeking him and will renounce her body if she does not see him soon.

Damayanti explicitly says she wanders through forests, mountains, lakes, rivers, and other places in search of her missing husband Nala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 34776-34845 confidence: medium

Damayanti sees a blossoming Asoka tree, asks it to free her from grief and whether it has seen Nala, then goes around the tree three times and enters a more terrible part of the forest.

Damayanti wanders through a dangerous forest in quest of her lord and asks both the tree and the caravan whether they have seen Nala.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXVII / SECTION LXVIII / SECTION LXIX / SECTION LXX; lines 7386-7468 confidence: medium

The king desires to see Kanwa of Kasyapa's race, described as a great virtuous ascetic; he approaches a peacock-sounding forest compared to Chitraratha's gardens, halts his army at the entrance, and says he will go behold the ascetic while the others wait.

The king desires to behold Kanwa, a great ascetic of Kasyapa's race, described as virtuous, splendid, and without darkness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXIX / SECTION LXXX / SECTION LXXXI / SECTION LXXXII; lines 36234-36317 confidence: high

Pushkara, Jamvu-marga, Tandulikasrama, and Agastya's lake are linked with vows, fasting, residence, worship of Pitris and gods, purification from sin, avoidance of hell, wish-fulfillment, and the fruits of horse-sacrifice or Agnishtoma.

The passage is structured as a route through many named sacred places with prescribed disciplines and ritual actions at each stop.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXVIII / SECTION LXXIX / SECTION LXXX / SECTION LXXXI; lines 36092-36141 confidence: medium

Narada accepts worship, comforts Yudhishthira, asks what he seeks, and Yudhishthira requests an explanation of the merit of visiting sacred waters and shrines through the worlds.

Yudhishthira asks what merit belongs to one who goes around the worlds desiring to behold sacred waters and shrines; the embedded setting centers on the source of the Ganga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36599-36682 confidence: medium

At Phalakivana the gods performed long austerities; bathing and worship at Dhrishadwati, Sarvadeva, and Panikhata grant sacrificial merit, the merit of giving a thousand kine, and access to the region of the Rishis.

Several stations in the itinerary lead the pilgrim to regions or abodes of Rishis, the Sun, Vishnu, the Wind-god, heaven with immortals, and Soma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXX / SECTION LXXXI / SECTION LXXXII / SECTION LXXXIII; lines 36714-36797 confidence: high

Ausanasa is attended by gods, Brahma, Rishis, and Kartikeya for Bhargava's good; Kapalamochana cleanses sin; Agni grants Agni's regions and raises one's race; Vishwamitra's tirtha grants Brahmana status; Brahmayoni grants Brahma's abode and sanctifies the race to the seventh generation.

The passage is structured as a sequence of tirthas where proceeding, bathing, fasting, and controlled conduct yield purification and sacred rewards.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 37210-37261 confidence: medium

Pulastya says that arriving at Samvedya in the evening and touching its waters, one obtains knowledge.

The passage is structured as a sequence of travel instructions through named sacred sites, with repeated ritual actions and promised sacred results.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 37427-37503 confidence: medium

The tirtha description is to be recited only to qualified recipients and is praised as holy, blessed, meritorious, sin-destroying, heaven-giving, and intellect-sharpening.

The passage presents visiting, bathing at, and reciting the tirthas as destroying sin, producing merit, leading to heaven, and ultimately connected with salvation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI; lines 37506-37558 confidence: high

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

Arjuna has been sent away to acquire arms, to see the lord of the celestials, and to obtain weapons from Indra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIV / SECTION LXXXV / SECTION LXXXVI / SECTION LXXXVII; lines 37561-37626 confidence: high

Vaisampayana says Dhaumya comforts the anxious Pandavas and tells Yudhishthira that hearing of sacred places gives merit, visiting them gives hundredfold merit, and grief will be relieved.

Dhaumya consoles the afflicted Pandavas by describing sacred places and says that hearing of them gives merit, visiting them gives greater merit, and grief will be relieved.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 37876-37939 confidence: high

Lomasa reports Arjuna's request that Yudhishthira and the sons of Pandu be persuaded to acquire the merit of tirthas, visit them, and give away kine.

The passage frames tirtha visitation and bathing as meritorious, fear-dispelling, and connected with Yudhishthira freeing himself from the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXIX / SECTION XC / SECTION XCI / SECTION XCII; lines 37876-37939 confidence: medium

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

The planned journey requires Lomasa's protection through inaccessible and mountain regions where Rakshasas threaten the sons of Kunti.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVII / SECTION LXXXVIII / SECTION LXXXIX / SECTION XC; lines 37743-37816 confidence: medium

Dhaumya tells Yudhishthira he will describe northern tirthas and sacred spots, and says hearing this narration produces reverence and benefit.

The passage is structured as Dhaumya's account of northern tirthas and ends with an instruction that Yudhishthira journey to them for relief from anxiety.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXXXVIII / SECTION LXXXIX / SECTION XC / SECTION XCI; lines 37819-37873 confidence: medium

Indra tells Yudhishthira to devote himself with his brothers to ascetic austerities and says asceticism is superior for achieving great results.

Indra directs Yudhishthira and his brothers toward austerities, and says Lomasa will address the planned pilgrimage to tirthas and the merits of asceticism and tirthas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION VIII / SECTION IX / SECTION X / SECTION XI; lines 22993-23077 confidence: high

Narada asks Aditya how, by penance, acts, charms, or rites, he might behold the sacred, sin-cleaning Sabha of the Grandsire.

Narada asks how he may behold the Sabha; Aditya prescribes a thousand-year meditative Brahma vow; after Narada completes the vow on Himavat, Surya takes him to the heavenly Sabha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XC / SECTION XCI / SECTION XCII / SECTION XCIII; lines 37942-38004 confidence: high

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

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

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

The Brahmanas seek cleansing from sins through baths at tirthas, and the sages instruct the Pandavas to combine bodily regulations with mental purification before visiting them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 2989-3021 confidence: high

The celestials sit in conclave on Meru's begemmed peak; having practiced penances and vows, they are eager seekers after amrita.

The celestials are eager seekers after amrita, and Nara-yana gives a method for obtaining it by churning the Ocean.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 33425-33505 confidence: high

Indra instructs that Yudhishthira and his brothers should see sacred shrines and bathe in sacred waters, cleansing sins, easing the heart's fever, and later enjoying the kingdom.

Yudhishthira and his brothers are instructed to visit sacred shrines and bathe in different sacred waters so that sins are cleansed and grief abates.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 3024-3119 confidence: medium

The gods tell the Ocean they have come to churn its waters for nectar; the Ocean consents if it receives a share, and the Tortoise-king agrees to bear the mountain on his back, where Indra places it.

The gods and Asuras churn the Ocean for nectar; the Ocean agrees on condition of a share, and the churning produces life-giving mixtures and eventually a vessel of nectar.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 3605-3660 confidence: medium

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

Garuda announces his intention to bring amrita, receives instructions and blessing, and then ascends to begin the task.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 3663-3749 confidence: high

Garuda says the snakes sent him to fetch amrita to free his mother, that he has eaten thousands of Nishadas at his mother's command, and that his hunger remains unsatisfied.

Garuda says the snakes sent him to fetch amrita and that he will do so to emancipate his mother from bondage; Kasyapa directs him to food for accomplishing that task.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 3663-3749 confidence: medium

The transformed brothers continue their hostility as a huge elephant and tortoise in the lake; Kasyapa tells Garuda to eat both and then bring amrita.

Kasyapa tells Garuda to eat the huge elephant and tortoise so that he can accomplish his desired task and bring amrita.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIII / SECTION XXXIV / SECTION XXXV / SECTION XXXVI; lines 32315-32396 confidence: medium

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

Vyasa says Arjuna should go to named gods and obtain weapons from them, and that his asceticism and prowess make him able to behold the gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 32419-32494 confidence: high

Yudhishthira states that all celestial weapons are with Indra/Sakra, recalls that the celestials gave Sakra their might from fear of Vritra, and tells Arjuna to go to Sakra/Purandara for the weapons.

Arjuna is sent to behold Indra/Sakra/Purandara and obtain celestial weapons held by that deity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 32496-32548 confidence: medium

Creatures leave Arjuna's path as he travels desiring to behold Indra; he crosses mountains, reaches sacred Himavat, passes Gandhamadana and dangerous places, and reaches Indrakila.

Arjuna travels through sacred mountains and ascetic regions with the stated desire to behold Indra, then receives instruction to seek the sight of Siva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXIV / SECTION XXXV / SECTION XXXVI / SECTION XXXVII; lines 32496-32548 confidence: high

Sakra says Arjuna will receive celestial weapons after beholding three-eyed, trident-bearing Siva; Sakra disappears, and Arjuna remains at the spot practicing asceticism.

Sakra states that Arjuna will receive celestial weapons only after he is able to behold three-eyed, trident-bearing Siva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXV / SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII; lines 32551-32634 confidence: high

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

Arjuna leaves at Yudhishthira's command, goes north toward Himavat, and seeks the sight of Sakra and Sankara in connection with weapon acquisition.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVI / SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX; lines 32783-32814 confidence: high

Arjuna bends on his knee, bows his head, worships Hara, and seeks his grace.

Arjuna says he came to the great mountain to obtain a sight of Mahadeva and repeatedly worships to obtain grace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION XXXVIII / SECTION XXXIX / SECTION XL / SECTION XLI; lines 32890-32964 confidence: high

The arriving gods behold Arjuna engaged in ascetic austerities from the effulgent and variegated summits of the great mountain.

Yama says the protectors of the worlds have arrived and will grant Arjuna spiritual vision because he deserves to behold them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1261-1344 confidence: high

The Pandavas enter Dwaita wood and later Kamyaka; Vyasa gives Yudhishthira Pratismriti; Arjuna searches for weapons, battles Mahadeva in hunter guise, meets the lokapalas, receives weapons, and journeys to Indra's regions for arms.

Arjuna searches for weapons, battles Mahadeva in hunter guise, meets celestial guardians, receives weapons, and travels to Indra's regions for arms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1261-1344 confidence: high

The passage lists the Nala story, Yudhishthira's acquisition of the mysteries of dice, Lomasa's heavenly message that Arjuna is staying in heaven, and the Pandavas' pilgrimage to sacred spots for merit and virtue.

The Pandavas undertake pilgrimages to sacred spots and obtain merit and virtue from them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 THE MAHABHARATA / ADI PARVA / SECTION I / SECTION II; lines 1261-1344 confidence: high

The Pandavas go to Gandhamadana and Narayana's asylum; Bhima journeys at Draupadi's request for the sweet-scented flower, meets Hanuman in a banana grove, bathes in a tank, destroys flowers, and battles Rakshasas and Yakshas.

Bhima travels to Gandhamadana for a sweet-scented flower, meets Hanuman, battles powerful beings, and later ascends the hills of Kailasa.
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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: high

Arjuna goes to celestial regions, obtains celestial weapons from Indra, vanquishes Kalakeyas and Paulomas made invulnerable by a boon, goes to Indra's regions for destruction of Asuras, and returns successful.

Arjuna goes to celestial regions, receives weapons from Indra, defeats invulnerable Kalakeyas and Paulomas, goes to Indra's regions to destroy Asuras, and returns successful.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 TRANSLATOR'S PREFACE / THE MAHABHARATA / ADI PARVA / SECTION I; lines 857-934 confidence: high

Adhyatma is treated as the superintending spirit of nature with the attributes of the five elements; Purusha is beyond epithets and is beheld by meditative yatis in their hearts like a reflected image in a mirror.

Foremost yatis endowed with meditation and Tapas behold Purusha dwelling in their hearts like an image in a mirror.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 15546-15591 confidence: medium

Galava says he will endeavor first, then seek protection from Vishnu/Krishna, the divine Lord of the three worlds and refuge of those under protection, bowing before him.

Galava resolves to seek the protection of Vishnu/Krishna, whom he calls the divine Lord and refuge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CIX / SECTION CX / SECTION CXI / SECTION CXII; lines 15820-15871 confidence: high

Galava addresses Garuda with epithets and asks to be carried east, where Dharma's two eyes are first opened, gods are present, and truth and virtue reside, so that he may behold the gods.

Galava asks to be carried east because the gods are present there and he desires to meet and behold them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 19483-19534 confidence: medium

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

Rama withdraws from the battle and sets out on pilgrimage to tirthas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII; lines 20988-21056 confidence: medium

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

Hotravahana, Amva’s maternal grandsire, tells her to go to Rama son of Jamadagni, who can dispel her grief; Amva agrees to go and asks how to reach him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 21930-22013 confidence: high

The maiden says she will not go again to Bhishma and will go where she may "obtain the means to" slay Bhishma herself; she leaves in wrath and resolves on asceticism.

The princess resolves to seek means to slay Bhishma and undertakes prolonged, severe austerities and vows for that purpose.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXXVI / SECTION CLXXXVII / SECTION CLXXXVIII / SECTION CLXXXIX; lines 21930-22013 confidence: medium

The princess cannot be dissuaded and travels to many retreats and sacred sites, including Vatsabhumi, Prayaga, Bhogawati, and asylums of sages, performing ablutions in sacred waters while observing difficult vows.

The princess visits multiple retreats and sacred places, repeatedly bathing in sacred waters while maintaining difficult vows.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CV / SECTION CVI / SECTION CVII / SECTION CVIII; lines 15594-15635 confidence: medium

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

Garuda, under divine command, offers to take Galava toward one of the cosmic quarters and asks Galava to choose.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CX / SECTION CXI / SECTION CXII / SECTION CXIII; lines 15874-15931 confidence: medium

At Sandili's words, Garuda's wings return stronger than before; with her leave he departs carrying Galava, but they fail to find the kind of steeds they seek.

Galava and Garuda are seeking a kind of steeds, fail to find them, and are reminded by Viswamitra that Galava owes promised wealth to his preceptor.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCI / SECTION CXCII / SECTION CXCIII / SECTION CXCIV; lines 22218-22285 confidence: medium

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

Sikhandini leaves home in distress, goes to a forbidden forest haunted by a Yaksha, fasts in his mansion, and receives his offer to grant a boon.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 59611-59693 confidence: medium

The passage describes the deity as creator, universe-form, self-born, lord of creatures, origin of past, future, and present, lord of Yoga and all worlds, refuge of the three worlds, and beyond ordinary knowledge.

The deity is described as the Soul of knowledge, incapable of being compassed by knowledge, lord of Yoga, and approachable by Yoga only.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX / FOOTNOTES; lines 22685-22781 confidence: medium

The note explains Dhritarashtra’s question about knowledge, karma, prayers, sacrifices, and emancipation, and defines emancipation as freedom from rebirth and karma; the Supreme Soul is described as without action and attributes.

Emancipation is defined as freedom from rebirth and karma, and the Rishi’s answer describes means of attaining it through renunciation of desire or prescribed action.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 59453-59531 confidence: high

On Himavat, Narayana performs severe austerities, standing with raised arms, resembling fire or the sun, subsisting on air for sixty-six thousand years, then practicing further austerities for twice that period and filling the space between earth and heaven with energy.

Narayana performs vast austerities on Himavat and consequently obtains sight of Rudra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXI / SECTION CXII / SECTION CXIII / SECTION CXIV; lines 15934-15987 confidence: medium

Garuda tells Galava that wealth is needed for the promised steeds and proposes asking Yayati, son of Nahusha, a wealthy royal sage in the lunar race and Garuda’s friend, whose wealth is compared to Kuvera’s.

Galava is unable to fulfill Viswamitra’s demand for eight hundred specially marked horses and travels with Garuda to seek help from Yayati.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 52817-52900 confidence: medium

Yudhishthira calls Krishna creator of all worlds, Supreme Soul, Supreme God, God of gods, eternal, ancient, and highest; he says devotees and those seeking refuge in Krishna are not confounded and overcome difficulties, and that the Vedas sing of Krishna.

Yudhishthira says those who seek refuge with Krishna or are devoted to him are not confounded and tide over every difficulty.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 16243-16291 confidence: medium

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

Madhavi goes to a swayamvara but passes over the bridegrooms, enters the sacred forest, and undertakes fasts, vows, Brahmacharya, and a deer-like ascetic life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXVII / SECTION CXVIII / SECTION CXIX / SECTION CXX; lines 35699-35783 confidence: medium

Warriors of both armies lay down weapons and reflect; some shriek, flee, or lose senses, some criticize Kshatriya practice, and some praise Bhishma. Rishis, Pitris, and ancestors praise him, while Bhishma uses Upanishadic Yoga and mental prayers, remaining quiet and awaiting his hour.

After falling, Bhishma remains quiet, practices Yoga taught in the great Upanishads, engages in mental prayers, and awaits his appointed hour.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXII / SECTION CXXIII / SECTION CXXIV / FOOTNOTES; lines 36941-37090 confidence: medium

Renouncer and devotee are glossed as Sannyasin and Yogin; the mind must be controlled, fixed on one's own self, withdrawn from sense objects, and steadied with perseverance and controlled understanding.

The notes describe renouncer/devotee categories, the mind's need for control, withdrawal from sense objects, and placement within the heart or between the eyebrows.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 12337-12396 confidence: medium

Vidura says that one who abandons action or the world, controls the senses, pursues emancipation in Sannyasa, awaits absorption into Brahma; such a sage's path is invisible like birds' tracks in the sky and bright eternal regions in heaven are assigned to him.

Vidura describes abandonment of the world, Sannyasa, pursuit of emancipation, absorption into Brahma, and heavenly regions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 12399-12458 confidence: high

Vidura describes traveling to Gandhamadana with hunters and Brahmanas; the mountain has trees, luminous medicinal herbs, Siddhas, Gandharvas, and inaccessible yellow honey, Kuvera's favorite drink, guarded by poisonous snakes and said to grant immortality, sight, and youth.

The honey on Gandhamadana is inaccessible, guarded by poisonous snakes, linked to Kuvera, and said to grant immortality, sight, and youth; seekers perish while trying to obtain it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXVI / SECTION LXVII / SECTION LXVIII / SECTION LXIX; lines 12616-12687 confidence: high

Dhritarashtra asks about Sanjaya's faith; Sanjaya says he rejects worldly illusion and knows Janardana from scripture through faith and purity of soul.

Dhritarashtra asks for the path to salvation, and Sanjaya identifies sense-control, renunciation, spiritual light, noninjury, true wisdom, scripture, and faith as means toward the goal.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 44783-44866 confidence: high

Arjuna sees himself journeying through the sky with Krishna, who holds his left arm; they reach the foot of Himavat, Manimat mountain frequented by Siddhas and Charanas, and the White mountain in the north.

Arjuna sees himself traveling through the sky with Krishna to Himavat, Manimat, the White mountain, Mandara, and finally a blazing mountain where the bull-marked god is seen.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 44783-44866 confidence: medium

Arjuna sees himself journeying through the sky with Krishna, who holds his left arm; they reach the foot of Himavat, Manimat mountain frequented by Siddhas and Charanas, and the White mountain in the north.

The journey passes named mountains, Ganga, Kuvera's lotus lake, flowering forests, ascetic retreats, Kinnaras, Apsaras, cities, seas, mines, and Vishnupada.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVII / SECTION LXXVIII / SECTION LXXIX / SECTION LXXX; lines 44867-44936 confidence: high

Sanjaya says that after adoring Mahadeva in these terms, Vasudeva and Arjuna began gratifying him to obtain the great weapon called Pasupata.

The named purpose of the worship after the hymn is to obtain the great weapon called Pasupata from Mahadeva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXXVIII / SECTION LXXIX / SECTION LXXX / SECTION LXXXI; lines 44939-45000 confidence: high

Sanjaya says Partha gazes at the bull-marked deity, sees his nightly offerings to Vasudeva lying beside the Three-eyed deity, mentally worships Krishna and Sarva, and requests the celestial weapon.

Arjuna requests a celestial weapon, follows Siva's instructions to retrieve the bow and arrow, and receives the Pasupata weapon and fulfillment of his vow.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION X / SECTION XI / SECTION XII / SECTION XIII; lines 6864-6920 confidence: medium

Indra quakes before Nahusha, who cows all beings and is unapproachable by a boon from the Rishis; Indra vanishes from sight and wanders invisible.

Indra vanishes and wanders invisible; Sachi invokes divination and asks to be shown where he is.
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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: high

When it is time to give Gunakesi away, Matali and his wife become anxious; Matali reflects on the danger daughters pose to family honour and says he has searched the worlds of gods and men without finding an eligible bridegroom.

Matali searches among gods and men, then plans a journey to the world of the Nagas to find a fit husband for Gunakesi.
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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 2: Books 4, 5, 6 and 7 SECTION XCVII / SECTION XCVIII / SECTION XCIX / SECTION C; lines 15120-15165 confidence: medium

Narada asks Matali to see if any bridegroom acceptable to him may be found there, and says they can go to another part of the world if none is found.

Narada proposes that Matali look for an acceptable bridegroom in Hiranyapura and, if none is found, proceed to another part of the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 6923-6960 confidence: high

Divination appears to Sachi, identifies herself, says Sachi can see her because of truthfulness, devotion, self-control, and rites, and promises to show her Indra.

Sachi, Indra's devoted queen, is guided by the goddess Divination through remote celestial places until Indra is found hidden in a lotus-stalk.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 6923-6960 confidence: medium

Divination proceeds and Sachi follows her across heavenly groves, many mountains, Himavat, a sea, and an island covered with trees and plants.

The path to Indra crosses heavenly groves, mountains, Himavat, sea, island, and lotus lake before reaching the hidden place inside the central lotus-stalk.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 10202-10263 confidence: medium

Sanat-sujata says asceticism and sacrifices are ordained to attain the Supreme Soul; through them the learned person earns virtue, destroys sin by virtue, is enlightened by knowledge, and attains the Supreme Soul.

Sanat-sujata describes asceticism, sacrifice, virtue, and knowledge as means by which the learned person attains the Supreme Soul, knows Brahman, and wins immortality.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XL / SECTION XLI / SECTION XLII / SECTION XLIII; lines 10356-10429 confidence: high

The passage says the Soul is not found by searching East, South, West, North, subsidiary, or horizontal directions; the hearer is told to restrain senses and mind and seek Brahman in his own Soul; the true Muni is one who knows his own nature.

The passage says the Soul is not found by searching external directions and instructs the hearer to restrain senses and mind and seek Brahman in his own Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLII / SECTION XLIII / SECTION XLIV / SECTION XLV; lines 10554-10623 confidence: medium

A wealthy person seeking good qualities becomes charitable and righteous and restrains the five senses from their objects; this restraint is called asceticism and is said to win regions of bliss hereafter when increased.

The passage presents restraint of senses, solitude, renunciation of Work, and equanimity toward praise and blame as a way to attain Brahman even here.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 10626-10710 confidence: high

Sanat-sujata says the primary Seed called Mahayasas is pure Knowledge, effulgent, causes Surya to shine, enables Brahman in creation, gives light and heat, is self-luminous, and is beheld by Yogins by mental eye.

The Eternal One is invisible to the ordinary eye, but is beheld by Yogins through the mental eye and known by rapt faculties, mind, and heart.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 10626-10710 confidence: medium

The body is likened to a car destined for destruction; acts are undying; senses are steeds tied to wheels of past acts and lead the wise through consciousness toward the Increate and Unchangeable One.

The body is compared to a car whose wheels are acts and whose steeds are senses, leading the wise through consciousness toward the Increate One.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 10711-10776 confidence: high

"The Supreme Soul hath another name, viz., Pure Knowledge" and is beheld by Yogins "by their mental eye."

The Supreme Soul or Eternal One is repeatedly said to be beheld by Yogins through the mental eye by those who restrain the mind and purify the heart.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 42937-43019 confidence: medium

Death remains frightened and unwilling to destroy creatures; Brahma becomes gratified and smiles, creatures continue living unaffected by premature death, and Death leaves for Dhenuka without agreeing to destroy creatures.

Death responds to Brahma's command by undertaking severe vows, pilgrimage, bodily restraint, and devotion until Brahma addresses her again and grants assurances.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25020-25103 confidence: medium

The teaching is identified as Sankhya; the addressee is told to hear Yoga, through which he may cast off the bonds of action; even a little of this piety delivers from great fear.

The passage identifies Sankhya knowledge and Yoga knowledge as instruction through which the addressee may cast off the bonds of action and move toward emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25104-25178 confidence: medium

The speaker says, "Thy concern is with work only, but not with the fruit," calls sameness in success and unsuccess Yoga, and speaks of crossing "the maze of delusion."

The passage says the mind crosses the maze of delusion and becomes firmly fixed on contemplation, at which point devotion is attained.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25374-25463 confidence: medium

The passage describes excluding external sense objects, directing the gaze between the brows, mingling upward and downward life-breaths through the nostrils, restraining senses, mind, and understanding, and being intent on emancipation.

The passage describes withdrawal from sense objects, focused gaze, mingled life-breaths, and restraint of senses, mind, and understanding while intent on emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25465-25547 confidence: medium

The devotee is instructed to contemplate alone in a secluded clean place on a prepared seat of cloth, deer-skin, or Kusa grass, keep body, head, and neck steady, gaze at the nose-tip, restrain mind and senses, fix the heart on the speaker, and attain tranquillity culminating in final absorption and assimilation.

The passage gives practices of seclusion, posture, restraint, abstraction, and perseverance, and states that the devotee attains final absorption and assimilation with the speaker and becomes one with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25549-25587 confidence: medium

With great effort the devotee, cleansed of sins, attains perfection after many births and reaches the supreme goal.

The devotee strives with great effort, is cleansed of sins, attains perfection after many births, and reaches the supreme goal.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25589-25665 confidence: medium

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

The speaker describes his quality-dependent illusion as very difficult to transcend and says those who resort to him alone cross it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25667-25732 confidence: medium

A departing person with steady mind, reverence, abstraction, and Prana directed between the eyebrows reaches the Divine and Supreme Male Being, described as ancient, ruling, minute, ordaining, inconceivable, and beyond darkness.

The departing practitioner uses mental concentration, Prana placement, meditation, Om, and remembrance to attain the highest goal.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25734-25815 confidence: medium

The speaker accepts reverent offerings of "leaf, flower, fruit, water" and instructs that actions, eating, drinking, gifts, and austerities be made offerings to him, bringing freedom from action's fetters and release.

The passage states that devotees are in the speaker and he is in them, and that renunciation, devotion, worship, and refuge lead to release and coming to him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25817-25855 confidence: medium

Arjuna asks the speaker to declare his divine perfections and the states in which he may be meditated upon, and says he is never satiated with hearing the speaker's nectar-like words.

Arjuna asks how he may know and meditate upon the divine speaker's states and asks for further declaration of mystic powers and perfections.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 25857-25946 confidence: high

Arjuna says the discourse on the supreme mystery has dispelled his delusion, acknowledges the teaching about creation and dissolution, and asks to behold the Lord’s sovereign form.

Arjuna requests to behold the sovereign form; the Holy One says ordinary sight is insufficient and gives him celestial sight.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26012-26080 confidence: medium

The Holy One says that, pleased with Arjuna, he has shown by mystic power a supreme, glorious, universal, infinite, primeval form seen before by none save Arjuna, and not obtainable through Vedas, sacrifices, gifts, actions, or severe austerities.

Krishna says he has shown Arjuna a supreme, universal, infinite form by his own mystic power, a form not seen before by anyone except Arjuna and desired even by gods.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26082-26129 confidence: high

Those who fix their mind on the speaker, constantly adore him, and have highest faith are deemed by him 'to be the most devoted.'

The passage repeatedly describes worship, meditation, fixing the mind, and successive disciplines by which devotees attain the speaker.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26274-26328 confidence: medium

One should cut the firmly rooted Aswattha with the hard weapon of unconcern, seek the no-return place, and seek protection of the Primeval Sire from whom worldly life flowed.

The passage gives a sequence of cutting the rooted tree with unconcern, seeking the Primeval Sire, and reaching an eternal seat from which none return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XXI / SECTION XXII / SECTION XXIII / SECTION XXIV; lines 26550-26632 confidence: medium

The speaker describes the discipline for attaining Brahma: pure mind, self-restraint, renunciation of sense objects, solitude, little food, restraint of speech, body, and mind, meditation, indifference, abandonment of egoism and other faults, and tranquillity.

The passage describes ascetic and meditative discipline culminating in fitness for assimilation with Brahma, becoming one with Brahma, and entering into the divine speaker.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 22608-22656 confidence: low

One who practices virtue in unstable life and adheres to Truth from early age attains the highest end and passes over all paths.

Dhritarashtra asks about the intelligence by which the wilderness of duties may be safely covered, following Vidura’s teaching about paths and the highest end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 BOOK 8 / BOOK 9 / BOOK 10 / BOOK 11; lines 24110-24202 confidence: medium

Dhritarashtra asks how Yudhishthira sees these things; Yudhishthira says he received a boon of spiritual vision or second sight from the celestial rishi Lomasa during forest wandering and sacred-place sojourning.

Yudhishthira explains his knowledge of the dead's destinies by a boon of spiritual vision from the celestial rishi Lomasa during sacred-place wandering.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCC / SECTION CCCI / SECTION CCCII / SECTION CCCIII; lines 56380-56414 confidence: medium

Yudhishthira asks what is Undeteriorating, what is Deteriorating, and why attaining one means no return while attaining the other means return once more.

Yudhishthira and the king both ask about a supreme condition or Brahma by attaining which one does not return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIII / SECTION CCCIV / SECTION CCCV / SECTION CCCVI; lines 56722-56750 confidence: medium

Janaka says that if Prakriti and Purusha are always united through opposing and mutually dependent attributes, he cannot see how Emancipation can exist, and asks the holy one for direct evidence.

Janaka asks a spiritually sighted holy one for direct evidence of Emancipation and states a desire to attain an eternal bodiless state beyond the senses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIII / SECTION CCCIV / SECTION CCCV / SECTION CCCVI; lines 56752-56835 confidence: medium

Vasishtha introduces Emancipation among Sankhya and Yoga teachers and says, “That which the Yogins behold is precisely that which the Sankhyas strive after to attain.”

Vasishtha explicitly states that Yogins behold what Sankhyas strive to attain and that the two systems should be seen as one.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIV / SECTION CCCV / SECTION CCCVI / SECTION CCCVII; lines 56838-56904 confidence: high

Vasishtha agrees to answer, introduces Yoga practices, and states that contemplation is highest for Yogins, with two kinds: concentration of mind and pranayama.

The passage describes practices of contemplation, breath regulation, sensory withdrawal, detachment, and concentration leading to the Yogin's vision of the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCIV / SECTION CCCV / SECTION CCCVI / SECTION CCCVII; lines 56906-56985 confidence: medium

Yoga practices are said to allow Yogins to behold the Supreme Soul beyond destruction and decay; the speaker introduces Sankhya as a philosophy for seeing the Supreme Soul through destruction of errors.

Yoga practices and Sankhya inquiry are described as means by which practitioners behold the Supreme Soul beyond destruction, decay, and the four and twenty principles.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCL / SECTION CCCLI / SECTION CCCLII / SECTION CCCLIII; lines 64124-64162 confidence: medium

Narada is called a great celestial Rishi, revered by the world, a siddha, and a wanderer through all worlds unobstructed like the all-pervading wind.

Narada is presented as a perfected celestial Rishi who wanders unobstructed through all worlds, witnesses all things, and is asked by Indra to report a wonder.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLI / SECTION CCCLII / SECTION CCCLIII / SECTION CCCLIV; lines 64165-64253 confidence: high

The Brahmana reflects on three sources of duty: Vedic duties for his order and life mode, Dharmashastra duties, and duties followed by revered men of former times; he asks which should be his refuge.

The householder weighs Vedic, Dharmashastra, and ancestral duties, then asks the guest what path he should follow.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLI / SECTION CCCLII / SECTION CCCLIII / SECTION CCCLIV; lines 64165-64253 confidence: high

The host speaks of "crossing the ocean of the world" and asks where he may get "the raft of religion"; he also mentions Yama's standards and flags over all creatures.

The householder explicitly describes desiring to cross the ocean of the world and asks for the raft of religion.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLII / SECTION CCCLIII / SECTION CCCLIV / SECTION CCCLV; lines 64256-64290 confidence: medium

The Brahmana is told to go to Padmanabha, ask his questions, and receive a true account of the highest religion.

The Brahmana is advised to travel to Padmanabha and put questions to him in order to learn what the highest religion is.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLIII / SECTION CCCLIV / SECTION CCCLV / SECTION CCCLVI; lines 64293-64329 confidence: medium

In the morning the guest is worshipped with due rites and dismissed; the righteous Brahmana resolves his purpose, takes leave of kinsmen and relatives, and sets out for the abode of the foremost of Nagas.

The Brahmana sets out with his heart directed toward the abode of the foremost of Nagas.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLIV / SECTION CCCLV / SECTION CCCLVI / SECTION CCCLVII; lines 64332-64368 confidence: medium

The Brahmana travels through delightful forests, lakes, and sacred waters, reaches an ascetic's retreat, asks about the Naga, and continues after instruction.

The Brahmana travels through a sacred landscape and states that his sole purpose is to see the Naga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLVIII / SECTION CCCLIX / SECTION CCCLX / SECTION CCCLXI; lines 64532-64578 confidence: high

The Brahmana says his name is Dharmaranya, that he has come for a sight of Naga Padmanabha, and that he is waiting like a Chataka for clouds while reciting the Vedas and practicing Yoga.

Dharmaranya comes specifically to see Padmanabha and asks him about attaining the Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 65095-65232 confidence: medium

Bhagiratha’s ancestors perish through Kapila’s curse; Bhagiratha resolves to call Ganga down from heaven so her sacred waters pass over their ashes and rescue their spirits.

Bhagiratha seeks to rescue his ancestors’ spirits by bringing Ganga down from heaven so her sacred waters pass over their ashes, and he succeeds after difficulties.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 65234-65363 confidence: high

Three ordinary states are waking, dream, and sound sleep; Turiya is a fourth state realized by Yogins, with the soul abstracted within itself and fixed on the Supreme Being or a single object.

The note describes Turiya as a state realizable by Yogins alone, with the soul abstracted within itself and fixed on the Supreme Being or a single object.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 65234-65363 confidence: high

The manifest is the body; Rishis seek the unmanifest self within the body, in their hearts; the Supreme Being is called Kshetrajna because he knows every mind.

Rishis seek the unmanifest self within the manifest body and heart, while the Supreme Being is described as knower of every mind.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 65234-65363 confidence: high

Renunciants seek to exhaust the residual sin and merit associated with rebirth.

The notes state that renunciation exhausts residual sin and merit, Yogins tear bonds of attachment for deliverance from rebirth, and reflection on Hari frees one from repeated births and deaths.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66410-66525 confidence: medium

The note describes the region of Brahma as located within every heart and reached through penances and self-denial.

The region of Brahma is said to be within every heart and reachable through penances and self-denial.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66527-66653 confidence: medium

Dharma is explained as religion, duty, or prescribed duties; Tapah is explained through hearing, contemplation, and abstraction of the soul, with Sat as Soul or Supreme Soul.

Tapah is glossed as hearing, contemplation, and abstraction of the soul for concentration; Sat is associated with the Soul or Supreme Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66655-66770 confidence: medium

“There are four stages of consciousness”: wakefulness, dream, dreamless or deep slumber, and Turiya or absolute Samadhi.

The passage lays out stages of consciousness culminating in Turiya/Samadhi and says true Samadhi attains a state of Brahma beyond grief.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 66896-67010 confidence: medium

Yoga works teach control of the main duct; the soul can be withdrawn into the brain, called a lotus of a thousand leaves, bringing freedom from food and sleep and long divine contemplation.

The soul is withdrawn by will into the brain in the head, producing freedom from food and sleep and prolonged divine contemplation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67126-67237 confidence: medium

The note says that yoga drills mind and understanding and enables them to transcend earthly influences; this emancipation is presented as superior to Vedic acts or rites.

Yoga is presented as a means to transcend earthly influences, recover the pure soul-state, progress through technical stages, and behold the soul before relinquishing Om-recitation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67239-67363 confidence: high

Samadhi is defined as meditation in which the senses are withdrawn into the mind and the mind dwells on Brahma alone.

Samadhi withdraws the senses and fixes the mind on Brahma; the supreme aim is described as emancipation or absorption into Brahma/Supreme Soul, sought through Knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67583-67699 confidence: medium

Knowledge concerns the Soul and not-Soul; fruits are physical forms gained in new births; senses and mind are withdrawn and directed toward the Soul; knowledge of Brahma is identified; yoga is described as merging attributes or objects into buddhi through withdrawal.

The notes describe senses and mind withdrawn into understanding and directed toward the Soul, producing knowledge of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67701-67793 confidence: low

River-water and sun-rays analogies explain a necessary ordinary connection between Soul and body; by yoga the Soul can be dissociated from body and incorporated with Brahma.

The passage says that by yoga one can dissociate the Soul from the body and incorporate it with Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 67899-67998 confidence: medium

Yoga is glossed as using the mind, doing only acts needed to sustain the body, directing vital breaths to the Manovaha or Sushumna duct, withdrawing the mind from external objects, and reducing the three attributes to uniformity or Nirvikalpa.

The passage describes withdrawal from external objects, directing vital breaths, sense-independent Knowledge, and jivan-mukti or emancipation in life.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68000-68107 confidence: medium

The body is called the door of dreams; in dreamless slumber the senses withdraw into mind, the mind withdraws into Soul, and the Soul alone remains in original purity.

Yoga destroys desires from past acts; in dreamless slumber senses and mind withdraw into the Soul; purified mind brings omniscience, and Brahma is comprehended through Pratyahara.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68109-68229 confidence: medium

Freedom from Rajas is glossed as freedom from senses; destruction of the gross body after death means escape from rebirth; mistaken people take not-Self for Self; yogins withdraw from senses; scriptural stages ascend from senses and objects through mind, understanding, Soul, Unmanifest, and Purusha or Brahma.

The notes list ascending stages from senses and their objects to mind, understanding, Soul, Unmanifest, and Purusha or Brahma, with nothing above Purusha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68681-68778 confidence: medium

The note says mind is the essence of the manifest, mind swallows the attribute of Space, this is called destruction of the outward universe in manifest vastness, and the section seems to describe yogic pratyahara rather than literal universal dissolution.

Mind is said to swallow Space and the outward manifest universe, and the note associates the passage with a yogin's pratyahara and a difficult yoga mystery.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68780-68873 confidence: high

The yoga place should be level, pure, solitary, and quiet; practices include abstentions, sacred fuel and water, proper seat and posture, renunciation, certainty, sense-restraint, pure food, and reflection on birth, death, decrepitude, disease, sorrow, and faults.

The passage gives disciplines, restraints, reflection, and certainty for one seeking Emancipation or Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 68780-68873 confidence: high

The passage explains a course of life for attaining Emancipation or Brahma through a figurative car: virtues or attributes correspond to car parts such as seat, fence, pole, wheel, yoke, circumference, center, and goad; the jiva seeks Moksha.

The course to Emancipation or Brahma is explained through a figurative car with virtues or attributes as its parts.
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Dharana is explained as the power by which the mind is held to a particular image or notion, and yogins especially train this faculty.

Dharana is defined as holding the mind on an image or notion, and its seven types are associated with elemental and mental domains.
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Atmani pasyatah means one 'who withdraws his mind from the outer world and turns it to view his own self.'

The Yogin is described as withdrawing the mind from the outer world and looking into the self.
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Early Yoga practice may bring extraordinary powers; a Yogin led away by these fails to attain Emancipation, while one who transcends them becomes Emancipate.

Extraordinary powers come during Yoga practice, but attachment to them prevents Emancipation; transcending them leads to being Emancipate.
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The track of such a person is 'as invisible as the skies'; even gods are stupefied regarding the object he seeks, Brahma.

The track of the person seeking Brahma is described as invisible as the skies, and even gods are stupefied regarding the object sought.
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The Vedas proclaim both acts and knowledge; acts are not for those with knowledge; the highest dharma is glossed as self-seeing through Yoga.

The notes gloss the highest dharma as self-seeing by Yoga and distinguish knowledge from acts.
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Abhaya is explained as total harmlessness, universal compassion, or benevolence toward all creatures; abstention from injury is tied to the fourth mode of life.

The passage links abhaya, abstention from injury, Sannyasa, self-enquiry, meditation on the Supreme, and moksha or Emancipation.
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The note describes a person who deems himself everything and everything himself, and who by Yoga withdraws senses and mind so a populous place appears solitary; this is called Pratyahara.

The passage describes withdrawing senses and mind so that even a populous place appears solitary, and names the process Pratyahara.
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A Yogin in Samadhi is discussed; the fruits of Yoga include or absorb all other fruits, even Indra's rank, and Emancipation is the felicity conferred by Yoga.

The fruits of Yoga are said to include or absorb the fruits of every other act, including Indra's rank, and to confer Emancipation.
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Footnote 1056 explains Sannyasa as the last mode of life after preceding modes have been completed.

Sannyasa is glossed as the last life mode after earlier modes, and parayanam is glossed as leading to moksha.
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The Yogin is glossed as conversant with scripture and Yoga practices; the Soul with a subtle body is unseen by the eye but realized through instruction and reason; the Yogin beholds Souls or Chits within his own and others' bodies in subtle forms.

The Yogin uses scriptural and yogic practice and beholds Souls within his own and others' bodies in subtle forms.
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Bhishma wants Yudhishthira to attend not chiefly to theories about the origin of the universe but to the method of attaining Brahma; tranquil heart implies nirvrittika buddhi.

The note says Bhishma wants Yudhishthira not to focus on theories of the universe’s origin but on the method of attaining Brahma.
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A gross body was within water, while by Yoga power the person roved through the world in a subtle body and saw what he wished.

A figure’s gross body remains in water while his subtle body, by Yoga power, roves over the world and sees what he wishes.
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Jajali begins a vow of travelling over the entire earth and sleeping wherever evening overtakes him.

Jajali begins a vow to travel over the entire earth and sleep wherever evening overtakes him.
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The deities fail to find the track of a man who transcends non-eternal felicity regions, even Brahman's region, and attains infinite eternal Brahma.

The man is said to transcend even the highest regions of felicity and attain infinite, eternal Brahma while deities cannot trace him.
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“they perform mental Sacrifices, and not actual sacrifices” after creating necessary articles by Yoga-power.

The Munis are called mental sacrificers, and the soul is described as the tirtha where merit should be sought.
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All things are Brahma in reality; creatures undergo death and rebirth until absorption into Brahma through Yoga.

The passage states that creatures undergo death and rebirth until absorption into Brahma occurs by means of Yoga.
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The universal Soul in the physical frame is fourfold; its four mouths are body, senses, mind, and understanding, and its doors are bodily organs that confine or conceal it.

The body, senses, mind, understanding, and organs are explained as mouths, doors, or screens of the Soul; restraint through Yoga allows transcendence and realization of the universal Soul.
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The note says that only the difficult life of Renunciation can lead to Emancipation.

Renunciation is said to be the life that leads to Emancipation, and the notes describe modes of life including departure from the household and attainment of the supreme goal.
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The note explains Tyaga as complete Renunciation in Samadhi, says Brahma is in that abstraction of Yoga, and defines Emancipation as existence in Brahma without dual consciousness of knower and known.

The footnote connects complete Renunciation in Samadhi with Brahma and defines Emancipation as existence in Brahma without dual consciousness.
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Samadhanam is defined as meditative absorption without affection for the world; desireless duty is distinguished from desire-bound duty and is associated with Emancipation.

The notes state that meditation and duty without desire of fruit lead toward Emancipation, while desire-bound action does not.
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The note describes Yoga training as merging senses into mind, mind into Understanding, Understanding into Soul or Ego, and Ego into the Supreme Soul, where Ego is viewed as Brahma.

The described Yoga training merges senses, mind, Understanding, and Ego successively into the Supreme Soul.
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Maitrayangatah is explained as roving like the Sun every day on a different path; a person seeking Emancipation should wander without fixed habitation or home.

The seeker of Emancipation is told to wander over the world without a fixed home, compared to the Sun moving daily on different paths.
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Muni is glossed as one who has restrained the senses or taken the path of Renunciation; he should beg at a time when little food would be available.

The Muni or Sannyasin is described as begging sparingly, eating only enough for hunger, avoiding forethought about food, and rejecting respectful gifts.
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A Brahmana’s practices are directed to be concealed; entering one’s own Self is explained as withdrawal from everything for understanding and contemplating the Soul.

Entering one’s own Self is explained as withdrawal from everything for understanding and contemplating the Soul.
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The sight of Hari is said to be as efficacious as severe penance; the speaker refers to rewards enjoyed and to an impending inquiry about the fruits of acts.

The sight of Hari obtained by the speaker is described as as efficacious as the austerest penances and as connected with great rewards.
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Jiva acts through seven possessions and successively becomes Red, Yellow, and White; at White he courses through effulgent regions beyond Brahman's region, leaving the Eight Puris, obtainable by Knowledge or Yoga.

The White state leads through highly effulgent regions said to be obtainable by Knowledge alone or as the fruit of Yoga.
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White or effulgent beings do not treat wakefulness and dream as different; their highest state transcends waking, dream, and dreamless sleep and is Turiya.

The highest state for White beings transcends wakefulness, dream, and dreamless sleep and is identified as Turiya.
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A Jivanmukta remains subject to effects of past acts; if unable to cast off Yoga-puissance, he remains in one body for a century of Kalpas, passes through Mahar, Jana, Tapas, and Satya, and has Yoga-success without Brahma-sakshatkara.

The note distinguishes existence identical with Brahma and Brahma-sakshatkara from lesser Yoga-success.
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For one conversant with Brahma, the whole universe up to identity with Brahma is as contiguous as a plum in the palm; when Chitta is cleansed by Yoga, the perceptible universe appears identical with his senses.

The passage links hearing, attention, contemplation, repeated meditation, cleansed mind, Brahma-sakshatkara, and Emancipation.
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Seva is explained as homage to the Supreme through devotion and concentrated meditation, reliance on God, renunciation of livelihood/worldly objects, and instruction from competent preceptors.

Seva is to be learned from competent preceptors; Yoga without Renunciation is said to lead to sorrow.
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“one who casts off all attachments, and who devotes himself to Yoga, succeeds in attaining to the felicity of Emancipation.”

The passage states that casting off attachments and devoting oneself to Yoga leads to the felicity of Emancipation, and that Jiva attracts Brahma-status through Yoga.
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The note explains that 'Diverse' means acts and unstable enjoyments, while 'Few' means Renunciation or abstention from acts; action leads to misery, renunciation to happiness.

The passage contrasts acts pursued for unstable enjoyments with abstention from acts or Renunciation, associating the former with misery and the latter with happiness.
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By progress in Yoga, the Soul can cast off the mind and other attributes; the translator finds the lotus-stalk simile unintelligible.

Yoga allows the Soul to cast off mind and attributes, and the emancipated person who has cast off objects of enjoyment does not obtain rebirth.
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A person regards the body as an accompaniment of the Soul and treats purity, not external sacred waters, as the cleansing sacred water.

A person is described as treating purity, internal and external, as the cleansing sacred water instead of resorting to external sacred waters.
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Tapah is duty, damah sense-restraint, satyam truthfulness, atmaguptih subjugation of mind; knots are attachments and desires.

Knots are identified as attachments and desires, in a context defining duties, restraint of senses, truthfulness, and subjugation of mind.
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The Sankhya doctrine is said to make men disregard gross bodies and heavenly objects; the Sun bearing them in his rays is interpreted as the puissance of knowledge, with all objects regarded as unsubstantial and transitory.

Sankhya practice is explained as producing conviction that bodily and heavenly objects are unsubstantial and that true puissance is knowledge.
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The Sankhyas being conveyed to the firmament of the heart is interpreted as withdrawal from external objects and impressions.

The phrase about Sankhyas being conveyed to the firmament of the heart is interpreted as withdrawal from external objects and impressions.
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The note refers to atheistic Sankhyas, interprets Rudra as Prana and the breaths, says Yogins regulate breaths and senses to attain Yoga puissance and subtle-body movement, and lists the eight limbs of Yoga.

Yogins regulate vital breaths and senses, attain Yoga puissance, and move wherever they please in subtle bodies; the eight limbs of Yoga are listed.
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Pranayama is explained as regulation of breaths and restraint of senses with mind; Dharana fixes the mind; one-pointedness removes consciousness of difference between Dhyatri, Dhyeya, and Dhyana.

One-pointed concentration is defined as a state where there is no longer consciousness of difference between Dhyatri, Dhyeya, and Dhyana.
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Saguna Pranayama measures inhalation, suspension, and exhalation by mental mantra-recitation; the processes are Puraka, Kumbhaka, and Rechaka.

Pranayama is explained as a disciplined yogic process, and Yoga-samadhi is described as the state in which the Soul beholds the Supreme Soul.
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Sulabha's words are described as unanswerable; Emancipation requires Renunciation rather than domestic life; passions are foes; the world is a place of action leading to rewards and punishments; Emancipation comes through exhausting acts and abstaining from further acts by Nivritti.

The notes state that Emancipation requires Renunciation rather than the domestic mode and involves exhausting consequences of action while abstaining from further acts through Nivritti.
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Footnote 1730 explains that the road in which the self is in front and rear is the road of Self-knowledge.

The passage identifies the road of Self-knowledge, Vedic knowledge, omniscience, and Moksha as related elements in the doctrinal explanation.
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The notes explain ordered abandonment of acts for Emancipation, possible attainment of Emancipation and omniscience in the first mode of life, and beholding the Supreme Soul by one's own Soul.

The notes explain the gradual abandonment of acts, restraint of mind and senses, inward vision of the Soul, and attainment of Emancipation or Brahma.
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The notes explain that after death everyone attains a new body; a creature cannot exist without bodily bonds except for those who attain emancipation through destruction of all acts.

The notes say emancipation is achieved by destruction of all acts and that the enlightened Jiva becomes free from the obligation of rebirth or renewed contact with body.
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Yapa means silent recitation; for White Island inhabitants it is meditation on incorporeal Brahma, not recitation of mantras or words.

White Island yapa is explained as meditation on incorporeal Brahma without mantras or words, and the inhabitants are described as dwelling in a Brahma-like mental state.
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Pravritti is described as a path of return; Nivritti can reach a place of no return; many Indras have arisen and fallen.

The passage contrasts a path that entails return with a path capable of reaching a spot whence there is no return.
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Vasudeva is called the Fourth; Sankarshana, Pradyumna, and Aniruddha are below him. Knowledge reaches Vasudeva gradually through these three, while whole-soul devotion to Narayana reaches Vasudeva at once. Ekantin is desireless worship.

Ekantin devotion is glossed as desireless whole-soul worship, and such devotees are said to attain Vasudeva at once.
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Those who have burnt their fuel are glossed as men freed from desire; Param paryyagati is knowledge handed down from preceptor to preceptor.

The notes gloss burnt fuel as freedom from desire, explain Ekantin worship as desireless, and say Nivritti leads to Emancipation.
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Jiva calls the Supreme Soul his friend, says he can attain identity with Him, recognizes long ignorant attachment to inanimate Prakriti, and resolves to be fixed in Sankhya or Yoga and not keep her companionship.

Jiva resolves to no longer keep Prakriti's companionship and to be fixed in Sankhya or Yoga after recognizing the Supreme Soul.
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Crossing the Ocean of Ignorance permits avoidance of rebirth and identity with the Supreme Soul; the Ocean is terrible, bottomless, and called the Unmanifest.

Liberation is expressed as succeeding in crossing the Ocean of Ignorance and thereby avoiding rebirth and attaining identity with the Supreme Soul.
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Yudhishthira asks for discourse on that which is freed from duty and its reverse, transcends birth and death and virtue and sin, and is eternal, indestructible, immutable, pure, and free from exertion.

Yudhishthira asks about what is freed from duty and its reverse, birth and death, virtue and sin, and doubt.
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The text instructs initial practice of breath regulation, warns against harmful exhalation without reflection on a definite image, and describes twelve breath-holdings in the first night watch and twelve in the last.

The practitioner regulates breath, withdraws senses, fixes the Soul on the Supreme Soul, contemplates Brahma, and attains Emancipation.
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Yudhishthira asks how Suka, son of Vyasa, was won over to Renunciation, and says his curiosity is irrepressible.

The passage frames a requested story about how Suka was won over to Renunciation, together with a request for metaphysical teaching.
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Vyasa tells Suka to cross the ocean of the world with the raft of Yoga and the raft of Righteousness; the world-ocean contains the five senses as waters, Desire, Wrath, and Death as monsters, birth as a vortex, and days and nights as thunderbolts.

The world is figured as an ocean with senses as waters, Desire, Wrath, and Death as monsters, birth as a vortex, and Yoga or Righteousness as the raft for crossing.
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The speaker says the addressee sees the regions of Brahman and other deities but is blind to Emancipation and old age, and urges prompt pursuit of Emancipation because Yama will command him after death.

The speaker urges the addressee to seek Emancipation, Yoga abstraction, the highest good, and durable wealth before Yama, decrepitude, and Death overtake him.
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Worldly habitation is a binding cord; righteous people break it, wicked people fail. The son is urged to seek the soul hidden in a cave, remember that death does not wait, and observe mourners leaving the body on the funeral pyre.

The passage describes worldly pleasure as a binding cord to be broken, urges seeking the hidden soul, and praises one who casts off enjoyments to practice penances.
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Worldly habitation is a binding cord; righteous people break it, wicked people fail. The son is urged to seek the soul hidden in a cave, remember that death does not wait, and observe mourners leaving the body on the funeral pyre.

The son is told to seek the soul, explicitly described as hidden in a cave, as part of the pursuit of the highest good.
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Bhishma says Suka, after hearing the beneficial words of the Island-born Vyasa, left his sire and sought a preceptor for the religion of Emancipation.

Suka leaves his sire after hearing Vyasa and proceeds to seek a preceptor who can teach the religion of Emancipation.
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Nahusha claims Sachi as part of Indra’s former possessions; Sachi objects that she is another person’s wife and delays him by citing an unfinished vow and future ablutions.

Sachi, in fear and grief, observes a vow, receives ritual instruction, invokes Upasruti, and is shown where Indra is hidden.
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Saunaka praises Sauti's Narayana narrative as wondrous and purifying, superior in merit to sacred retreats and waters; he says Narada saw Narayana by special grace and asks why he then went to Vadari on Himavat to see Nara and Narayana.

Narada's vision of Narayana is attributed to divine grace, and Janamejaya says Narayana can be beheld with the aid of austerities.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLI / SECTION CCCXLII / SECTION CCCXLIII / SECTION CCCXLIV; lines 62761-62840 confidence: medium

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

Narada returns from White Island after beholding Narayana and proceeds to Vadari on Himavat to see the austerity-practicing Rishis Nara and Narayana.
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Vaisampayana salutes Vyasa and begins a Narayana-centered narrative; Narada has arrived at White Island, beheld immutable Hari, and departed with Paramatma's words in mind.

Narada beholds Hari/Paramatma at White Island, carries the divine words in mind, and continues through a sequence of sacred locations.
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The inhabitants of White Island are described as lacking ordinary five senses, awakened, endowed with true knowledge, devoted to the Supreme Lord, and engaged in worship; the deity sports with his worshippers.

White Island inhabitants are described as beyond ordinary senses, awakened, endowed with true knowledge, and devoted to the Supreme Lord.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXLII / SECTION CCCXLIII / SECTION CCCXLIV / SECTION CCCXLV; lines 62945-63028 confidence: medium

Nara and Narayana praise Narada for beholding Narayana in Aniruddha's form and state that none else, including Brahma, has beheld him.

Narada has beheld the otherwise unseen Narayana and then responds with reverence, devotion, mantra-recitation, worship, and long residence at the sacred retreat.
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Realizing Purusha's subtle quadruple form as Aniruddha, Pradyumna, Sankarshana, and Vasudeva brings tranquility and leads to entering into and identifying with the one auspicious Purusha.

A person who realizes the subtle fourfold Purusha attains tranquility and enters into or identifies with him; the acting Soul attains emancipation by casting off acts.
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The high-souled do not understand his motions; only Rishis who know their Souls behold in their hearts the Purusha beyond all attributes.

Only foremost Rishis with knowledge of their Souls are said to behold in their hearts the Purusha who transcends all attributes.
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The religion of desireless devotees is difficult for uncleansed souls; rare devotees are compassionate and do good to others; Vyasa discourses on this religion to Yudhishthira before Rishis, Krishna, and Bhishma after obtaining it from Narada.

Whole-souled, desireless devotees of Narayana are said to attain the region of the highest deity.
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Thinking of Purushottama and devotion to Narayana are said to bring wisdom; Hari favors wise Yatis practicing the religion of Emancipation.

Yatis, the religion of Emancipation, cessation from acts, and the Ekanta course are all presented as means or contexts for attaining Purushottama and Emancipation.
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Yajnavalkya tells the monarch that the question concerns Supreme Brahma residing in the Unmanifest and is a deep mystery.

The passage begins with a question about Supreme Brahma in the Unmanifest and includes Surya’s statement that Yajnavalkya’s understanding will turn to Emancipation.
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The speaker asks for time, remembers Saraswati, says answers arise like butter from curds, mentally churns the Upanishads and Vedic supplements, and expounds the Fourth Science concerned with Emancipation.

The speaker calls the teaching a Fourth Science with Emancipation as its end and urges study that knows the Supreme Soul.
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The speaker instructs Kasyapa to reflect on Prakriti and Purusha to avoid repeated birth and death, turn to Yoga rather than acts with destructible results, and reflect on the Jiva-soul's connection with the Supreme Soul to behold the Supreme Soul.

The passage explicitly connects reflection on Prakriti and Purusha and Yoga with avoiding repeated birth and death.
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Bhishma says he received the knowledge from Janaka, who received it from Yajnavalkya; Knowledge is superior to sacrifices and enables one to cross the world's ocean full of difficulties and dangers.

Knowledge is said to enable crossing the world's ocean full of difficulties and dangers, whereas sacrifices cannot cross it.
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The passage says Brahma is not attained by Vedic study, penances, or sacrifices alone, but by apprehending the Supreme or Unmanifest; those who attend to Mahat, Consciousness, or higher realities reach corresponding places; apprehension of Eternal Brahma transcends birth and death.

Those who apprehend Eternal Brahma beyond Unmanifest Prakriti obtain that which transcends birth and death; Janaka is said to attain Brahma beyond sorrow.
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Sulabha, a female mendicant practising Yoga and wandering the Earth, hears from Dandis that the ruler of Mithila is devoted to Emancipation and decides to verify the report in person.

Sulabha hears reports of Janaka's devotion to Emancipation and seeks a personal interview to determine whether the reports are true.
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The speaker says the woman entered or stopped up his body with Yoga power to determine whether he was emancipated.

The woman is said to have entered the speaker's body or heart through Yoga power in order to determine whether he is emancipated.
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Sulabha says she entered the king's person or understanding only with her Intellect and by Yoga, and that she did not touch him with hands, arms, feet, thighs, or any other part of the body.

Sulabha says she entered the king only with Intellect and by Yoga, without bodily touch, and argues that no intermingling follows.
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Sulabha says no husband fit for her could be obtained; after being instructed in the religion of Emancipation, she wanders alone over the Earth, observing ascetic practices and remaining firm in vows.

Sulabha says no fit husband was found, she was instructed in Emancipation, and she wanders alone over the Earth practicing asceticism.
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Sulabha says that, as a mendicant stays only one night in an empty house, she will reside one night in the king's person, described as an empty chamber; she notes that he honored her with speech and offers due from a host to a guest.

Sulabha compares her one-night residence in the king's person to a mendicant's stay in an empty house and notes the host-guest relation.
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Bhishma says greatness among Rishis rests on Vedic study, that the inquiry has penance as its root, that penance arises from subjugation of the senses, and that Yoga's merit surpasses great sacrifices.

Bhishma explicitly connects the inquiry to penance, sense-restraint, and Yoga; Vyasa's prolonged Yoga-austerity leads to the promise of a son devoted to Brahma.
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Bhishma says Suka humbly approaches his sire and preceptor and asks for discourse on Emancipation so that supreme tranquillity of mind may be his.

Suka explicitly seeks instruction on Emancipation, studies relevant teachings, and travels to Janaka to resolve doubts about Emancipation.
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Suka passes towns, cities, wealth, gardens, sacred waters, villages, cattle, fields, lakes, and Mithila's gardens without stopping, focused on mastering the religion of Emancipation.

Suka passes wealth and pleasant places without stopping, waits without anger, and is not overcome by sun, distance, hunger, thirst, or exertion.
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Suka proceeds to Mithila on foot despite sky-travel ability, crossing hills, mountains, rivers, waters, lakes, woods, forests, and regions including Meru, Hari, Himavat, Bharata, and Aryavarta.

Suka crosses mountains, waters, forests, and named regions including Meru, Hari, Himavat, Bharata, Aryavarta, Videha, and Mithila while pursuing Emancipation instruction.
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Suka says his father sent him to Janaka, who is well-versed in the religion of Emancipation, to dispel doubts about Pravritti and Nivritti; Suka requests instruction and asks about Brahmana duties, Emancipation, knowledge, and penances.

Suka comes at his father's command to Janaka to have doubts dispelled and asks for instruction on Emancipation, duties, knowledge, and penances.
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Janaka describes the domestic mode as marriage, exclusive spouse, freedom from malice, domestic fire, and descendants, followed by forest retirement, continued worship of the same fires, and hospitality to guests.

After domestic life, the Brahmana is instructed to retire to the forest, maintain the fires, then cast off attachments and live in Sannyasa.
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Janaka says Emancipation requires cleansed understanding and Vijnana, and that cleansed understanding requires connection with a preceptor.

The passage says Emancipation requires cleansed understanding, Vijnana, and connection with a preceptor; Janaka also later says the teaching already dwells in the addressee through preceptor-grace and instruction.
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"The preceptor is the helmsman, and knowledge is the boat" for crossing "the ocean of the world"; after crossing, both may be abandoned.

The preceptor is called the helmsman and knowledge the boat for crossing the ocean of the world.
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Janaka discusses four modes of life, abandonment of good and bad acts, many births, purification by penances, possible Emancipation in Brahmacharyya, and casting off Rajas and Tamas while following Sattwa.

Janaka says penances performed through many births cleanse mind, understanding, and soul, enabling attainment of Emancipation.
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Janaka says to behold self in all creatures and creatures in self, live like aquatic animals in water without being drenched, transcend pairs, and go to the next world like a bird soaring into the sky; he introduces an old saying of king Yayati.

Janaka teaches beholding oneself in all creatures and all creatures in oneself, and the old saying says the Supreme Soul exists in one’s Soul and equally in all creatures.
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The mendicant should restrain senses and mind "like a tortoise withdrawing its out-stretched limbs"; the soul is seen by "the lamp of the understanding" as a dark house is seen by a lighted lamp.

The passage uses the tortoise withdrawing limbs for restraint and the lamp of understanding for seeing the soul.
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Suka hears Narada, reflects on attachment, misery, family, and Vedic labour, and asks what state is eternal and free from misery.

Suka seeks an eternal condition without return to diverse births and determines that Yoga is necessary to reach it.
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Bhishma narrates that Suka, after hearing Janaka, settles in self-knowledge, becomes happy and tranquil, asks no more questions, and goes north to Himavat with wind-like speed.

Suka receives Janaka's words, becomes tranquil with his object accomplished, travels to Himavat, honors Vyasa, reports the conversation, and remains in a Vedic teaching setting.
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The river of life or world is terrible; the body is its boat, with forgiveness as oar, truth as ballast, righteousness as mast-string, and charity as wind for the sails.

The world is called a terrible river, and the body is the boat used to cross it; ethical qualities propel and stabilize the boat.
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The speaker commands the casting off of virtue and vice, truth and falsehood, purpose, desire, body, and finally understanding through knowledge of the highest topic.

The speaker commands the casting off of virtue and vice, truth and falsehood, desire, body, and understanding by knowledge of the highest topic.
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Narada prescribes restraining appetite, stomach, hands, feet, senses, mind, and speech through patience, sight, mind, and wisdom; the wise, humble, self-pleased, Yoga-devoted person depends on nothing outside the self.

The passage prescribes restraining appetite, senses, mind, and speech, and ends by describing a self-dependent man devoted to Yoga.
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Bhishma narrates that Suka, son of Vyasa, ascends a mountain summit, sits in a secluded east-facing posture, practices ordered Yoga, beholds his soul free from attachments, laughs in joy, and resumes Yoga for Emancipation.

Suka practices Yoga for Emancipation, receives permission, enters space, and ascends from Kailasa through the sky.
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Vyasa follows Suka along the same aerial path; meanwhile Suka proceeds above the region of wind, displays yoga-prowess, identifies himself with Brahma, and Vyasa reaches and observes the place and split summit of Suka's passage.

Suka travels through the sky and above the region of wind, displays yoga-prowess, identifies with Brahma, disappears, and attains the highest station.
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Narada, devoted and desiring to behold them, descends on Gandhamadana from Meru, wanders over the world, reaches Vadari, and enters during the daily rites of Nara and Narayana.

Narada is moved by devotion and longing to behold Nara and Narayana, travels over the world, and enters their retreat during daily rites.
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Narada says Narayana took birth in four forms in Dharma's house, announces he will go to the White Island to behold Narayana's original nature, and lists his merits and devotion to the Supreme Soul.

Narada says he will go to the White Island to behold Narayana's original nature and grounds his eligibility in ascetic, truthful, devotional, and scriptural conduct.
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Looking toward the northwestern or northern direction, Narada sees the White Island in the ocean of milk, said to be more than thirty-two thousand yojanas from Meru.

The White Island lies in the ocean of milk at an immense distance from Meru and is inhabited by sinless, extraordinary beings.
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Ekata, Dwita, and Trita say they are sons of Brahman, begotten by his will, and that they once went north seeking their highest good.

The rishis travel north, perform prolonged austerities, and seek to behold Narayana in his own form.
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The narrators are exhausted by penance; an incorporeal Being speaks from the sky and says that the white men, divested of outer senses, are competent to behold Narayana.

The ascetics undergo severe penance yet are told that Narayana can be seen only by those wholly devoted to him over long ages.
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Desiring to behold Narayana, the Rishi resides there, silently recites mantras sacred to him, and observes very difficult vows.

The Rishi seeks to behold Narayana through residence in a sacred realm, silent mantra-recitation, difficult vows, Yoga, and hymn-singing.
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“I am thy devoted disciple. I am desirous of beholding thee. Salutations to thee that art of the form of Emancipation.”

The speaker calls himself a devoted disciple, desires to behold the addressee, and salutes the addressee as the form of Emancipation.
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Bhishma says that “the Divine Narayana having the universe for his form showed himself to the ascetic Narada.”

The deity appears to Narada with the universe for his form, many colors, many body parts, and a declared universal form.
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Narayana says that Ekata, Dwita, and Trita came for a sight of him but failed, and adds, “Nor can any one have a sight of me save those persons that are devoted to me with their whole hearts.”

Narayana states that Ekata, Dwita, and Trita failed to see him, while only those wholly devoted to him can obtain such a sight, and he identifies Narada as foremost among devotees.
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Narayana says many appearances are past, that those forms achieved the good of the worlds and re-entered his Prakriti, that Brahman had not seen this form, and that Narada has seen it through complete devotion.

Narayana tells Narada that Brahman had not seen this form, but Narada has seen it because of complete devotion.
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Yudhishthira and his brothers become devoted to Narayana and meditate silently; Island-born Krishna recites a Narayana mantra, travels through the sky to the Ocean of Milk, worships the great God, and returns.

Island-born Krishna travels through the welkin to the Ocean of Milk, worships the great God there, and returns to his hermitage.
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Vyasa says that severe penance and sense restraint on the shores of the Ocean of milk gratified Narayana, and that the desired omniscience about Past, Present, and Future arose in his mind.

Vyasa's severe penances and restrained senses at the Ocean of milk gratify Narayana, after which omniscience and knowledge of the beginning of the Kalpa arise in him.
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Brahman says they should all go to the unmanifest foremost Being, the witness of the world, to seek protection and learn what is for their good in upholding the three worlds.

Brahman and the created powers leave their place and travel to the northern shore of the Ocean of milk to seek protection and guidance from the unmanifest witness of the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCXXXVIII / SECTION CCCXXXIX / SECTION CCCXL / SECTION CCCXLI; lines 61851-61929 confidence: medium

The deity is described as unrevealed, apprehended by knowledge only, indestructible and destructible, immutable, all-pervading, and known by the eye of knowledge; disciples are told to serve, praise, adore, and worship Hari.

The deity is described as unrevealed, apprehended by knowledge only, and known with the aid of the eye of knowledge, followed by instruction to hymn and worship Hari.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCI / SECTION CCII / SECTION CCIII / SECTION CCIV; lines 44533-44593 confidence: medium

The passage orders senses, mind, understanding, Soul, and Supreme; gives an emanation sequence from Unmanifest to Soul, Understanding, and Mind; and says freedom from manifest things brings immortality.

The teaching describes casting off sense-objects and primordial matter, withdrawing objects into mind, mind into understanding, understanding into Soul, and Soul into the Supreme, with immortality as the result.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCII / SECTION CCIII / SECTION CCIV / SECTION CCV; lines 44596-44678 confidence: medium

The passage describes Pure Knowledge or Brahma, mind as an attribute of Knowledge, the Understanding turning outward like a river from a mountain summit, and its withdrawal into attribute-free contemplation to know Brahma like gold on a touchstone.

The Understanding is withdrawn from outward objects, absorbed in attribute-free contemplation, and described as attaining Brahma or complete absorption.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 44681-44766 confidence: medium

The Richs, Yajuses, and Samans depend on body and tongue and are destructible, while Brahma is beginningless, endless, infinite, and unchangeable; mortals fail to reach Brahma through destiny, inadequate means, acts, attachment, heavenly desire, or coveting other things.

The passage describes abstention, purification of understanding and mind, sense-control, contemplation, detachment, and attainment of the Unchangeable.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCIII / SECTION CCIV / SECTION CCV / SECTION CCVI; lines 44767-44778 confidence: medium

“a person, abandoning all distinctions (attachments), and betaking himself to penances, at last enters the indestructible Brahma which is divested of all attributes”

The passage states that abandoning distinctions or attachments, undertaking penances, and discerning Brahma leads to immortality or emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCL / SECTION CCLI / SECTION CCLII / SECTION CCLIII; lines 49825-49882 confidence: medium

People overwhelmed by Rajas and Tamas fail to behold the Jiva-soul in the gross body and heart; Yoga seeks knowledge of the Soul beyond gross body, linga body, and karana body, the last enduring even universal destruction.

Those who take up the science of Yoga do so to obtain knowledge of the Soul beyond gross, linga, and karana bodies, leading to Brahma-vision.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLVIII / SECTION CCLIX / SECTION CCLX / SECTION CCLXI; lines 50401-50436 confidence: medium

While living within the waters of the sea, Jajali roams through all worlds with the speed of the mind, wishing to see all things.

Jajali is said to live within the sea waters, roam all worlds with the speed of the mind, and speak of moving among stars and planets before dwelling again in the waters.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLVIII / SECTION CCLIX / SECTION CCLX / SECTION CCLXI; lines 50438-50512 confidence: medium

An invisible voice in the sky says Jajali is not equal to Tuladhara in righteousness and describes Tuladhara of Baranasi as possessed of great wisdom.

After the voice identifies Tuladhara of Baranasi as superior in righteousness, Jajali travels over the earth to meet him and finds him as a shopkeeper.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLX / SECTION CCLXI / SECTION CCLXII / SECTION CCLXIII; lines 50710-50793 confidence: medium

Wise persons know what should and should not be done, regard all things as sprung from their own Self, strive to reach the other shore of the ocean of life, and attain the sacred, sorrowless region of Brahman from which there is no return.

Knowledgeable and faithful persons are described as striving to reach the other shore of the ocean of life and attaining the region of Brahman, where there is no sorrow, agitation, pain, or return.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 51480-51553 confidence: high

Kapila says the fruits of acts are terminable, while Yatis adopt self-restraint and tranquillity, attain Brahma through knowledge, become free from opposites, want, sin, and grief, and make the need for domestic duties questionable.

Kapila presents self-restraint, tranquillity, and knowledge as the means by which Yatis attain Brahma and become free from grief and sin.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 51642-51708 confidence: high

Syumarasmi asks what is realisable by direct sense evidence on the path of the good, glossed as Yoga, by which Brahma is attained.

Kapila says that observing the duties of self-restraint of Yoga leads to the highest end, and the passage links Yoga with attainment of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 51642-51708 confidence: medium

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

Kapila says Yatis seeking the highest end betake themselves to Yoga, leaving both good and ill.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVI / SECTION CCLXVII / SECTION CCLXVIII / SECTION CCLXIX; lines 51710-51757 confidence: medium

Syumarasmi says the Brahmana's discourse on the Infinite, Brahma, brought tranquillity; he describes lack of Soul-knowledge as thick darkness and calls the path to Emancipation difficult, requiring Yoga, self-control, and disregard of the world.

The passage describes Emancipation as attainable through an exceedingly difficult course of Yoga, self-control, completed duties, bodily independence, and disregard of the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI; lines 52026-52087 confidence: medium

The Brahmana, aided by divine grace, enters the woods for severe penances, lives successively on fruits and roots, tree leaves, water, and air, retains strength, and gains spiritual vision.

The Brahmana withdraws, practices progressively severe austerities, gains spiritual vision, and later acquires powers connected with virtue and penance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXVIII / SECTION CCLXIX / SECTION CCLXX / SECTION CCLXXI; lines 52026-52087 confidence: medium

The Brahmana roams all worlds through ascetic success and Kundadhara's grace; virtue and penance are said to enable sky-sailing, wish fulfillment, and the highest end; virtuous persons are praised above the rich or desire-indulging.

After Kundadhara's grace, the Brahmana roams all worlds; the passage states that virtue and penance allow one to sail through the skies and attain the highest end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXX / SECTION CCLXXI / SECTION CCLXXII / SECTION CCLXXIII; lines 52168-52237 confidence: medium

Bhishma states that mastery over the five sense-objects is the fruit of virtue, and that the eye of knowledge leads the person away from pleasure in sense gratification and frees him from desire.

The passage describes the person being led by the eye of knowledge, ceasing delight in sense gratification, renouncing rewards, abandoning sinful acts, and attaining emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXI / SECTION CCLXXII / SECTION CCLXXIII / SECTION CCLXXIV; lines 52240-52302 confidence: medium

Bhishma praises the subtle enquiry, gives the earthen jar example, contrasts paths to the Eastern and Western Oceans, and says, “There is only one path that leads to Emancipation.”

Bhishma states that there is one path to Emancipation and defines it through restraint, knowledge, Yoga, purity, detachment, and conquest of inner impediments.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXIII / SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI; lines 52435-52472 confidence: medium

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

After hearing and applauding the king's words, Mandavya betakes himself to the path of Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII; lines 52509-52591 confidence: medium

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

Dwelling among men is compared to a binding cord, the righteous cut it and escape, and the son praises solitude, abstention, and the search for the Self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXIV / SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII; lines 52509-52591 confidence: medium

The son praises restrained speech and thought, penance, renunciation, yoga, knowledge, solitude, equal regard, truthfulness, good conduct, abandonment of the rod, simplicity, and abstention from acts.

The father is instructed to search his own Self concealed in a cave, following teachings on knowledge, renunciation, and death.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII; lines 52593-52677 confidence: high

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

The passage instructs the seeker to retire from home, live without a fixed home, contemplate Self, and attain Emancipation or Brahma's place.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXV / SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII; lines 52593-52677 confidence: medium

The practitioner should seek bed and seat away from human haunts, such as a deserted house, the foot of a tree, a forest, or a cave, and should enter his own Self.

The renunciant is directed away from human haunts toward a deserted house, tree-foot, forest, or cave, and toward entering his own Self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX; lines 52680-52754 confidence: medium

Yudhishthira says he and his brothers are honored and begotten by gods yet wretched, and that birth in embodied form seems to be the cause of sorrow.

Yudhishthira seeks to abandon sovereignty for renunciation, and sages freed from binding factors are described as avoiding rebirth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVI / SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX; lines 52756-52782 confidence: medium

Vritra says he desired to fight Indra and in that battle beheld Hari, identified with Narayana and numerous other epithets including Vishnu and the Grandsire of all creatures.

Vritra states that his sight of Hari was a remnant reward of penance and that this remaining merit led him to ask about the fruits of action.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXVII / SECTION CCLXXVIII / SECTION CCLXXIX / SECTION CCLXXX; lines 52941-53025 confidence: medium

The speaker tells the Asura how Jiva effects Emancipation: desiring it, Jiva relies on Sattwa-dominant acts, passes through Red and Yellow to White, and travels through adorable regions while pursuing Emancipation.

Jiva and the Yogin seek final Emancipation through Sattwa, Yoga-knowledge, Samadhi, Samyama, purification, and casting off attachments.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXXXVI / SECTION CCLXXXVII / SECTION CCLXXXVIII / SECTION CCLXXXIX; lines 54567-54650 confidence: high

Arishtanemi says that Emancipation is true felicity, while the ignorant person attached to children, animals, wealth, corn, worldly objects, thirst, and affection cannot acquire Emancipation.

The passage explicitly teaches Emancipation as the highest felicity and repeatedly identifies freedom from attachment, fear, thirst, and worldly concern as the way to it.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCVII / SECTION CCVIII / SECTION CCIX / SECTION CCX; lines 45069-45091 confidence: high

Yudhishthira asks Bhishma to explain the high yoga by which Emancipation may be obtained and says he desires true knowledge of it.

Yudhishthira seeks knowledge of yoga leading to Emancipation, and the embedded disciple seeks his highest good through questions about ultimate causes and sacred injunctions.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCI / SECTION CCXCII / SECTION CCXCIII / SECTION CCXCIV; lines 55031-55090 confidence: medium

“While sinking in this ocean of life, man should always seek to cross that ocean by various means”; the passage also says Brahmanas shine by self-restraint, Kshatriyas by victory, Vaisyas by wealth, and Sudras by service.

Man is described as sinking in the ocean of life and urged to cross it by various means to become free from worldly bonds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56062-56145 confidence: high

The passage describes knowledge of the faults of objects, sorrow, hell, heaven, Yoga, Sankhya, qualities, destruction, and self-knowledge; Sankhyas attain Emancipation like rays of the Sun or Wind in Space.

Sankhya practitioners comprehend faults, merits, qualities, destruction, self-knowledge, body, soul, and breaths, and are said to attain Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56146-56185 confidence: medium

Human infancy lacks intelligence; the body deteriorates and is destroyed; creatures are overwhelmed by wrath and stupefaction; only one among thousands strives for Emancipation, which scripture says is difficult.

The passage says only one among thousands is resolved to struggle for Emancipation and that attainment is difficult according to scripture.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56187-56262 confidence: high

Successful Yatis cross the Ocean of life, whose waters are sorrow; disease and death are alligators, fears are snakes, sense-affection is mire, and wisdom is the raft.

Successful Yatis cross the Ocean of life; wisdom is the raft, knowledge and Vedanta are islands, compassion is a life-buoy, and emancipation is the sought commodity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCIX / SECTION CCC / SECTION CCCI / SECTION CCCII; lines 56264-56342 confidence: medium

Bhishma says that when the body is cast off, the Yati striving after Emancipation attains the bodiless Peace of Emancipation.

The passage describes a Yati striving after Emancipation and attaining the Peace of Emancipation after the body is cast off.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII / SECTION CCXCIX; lines 55565-55574 confidence: medium

Janaka asks what produces good, what the best path is for living creatures, what accomplishment is never destroyed, and what spot one may reach without returning.

Janaka asks about a spot to which one may go and not have to return, alongside questions about what is never destroyed.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVI / SECTION CCXCVII / SECTION CCXCVIII / SECTION CCXCIX; lines 55576-55659 confidence: high

Addressing “O tiger among kings,” the passage says Yoga proceeds by concentrated attention like a Suryakanta gem attracting sun rays, and Sattwa arises through association with cleansed souls like sesame seeds acquiring fragrance from flowers.

Yoga proceeds by concentrated attention; the soul casts off the mind, achieves success in Yoga, and beholds itself without attributes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVII / SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC; lines 55716-55736 confidence: medium

The Sadhyas say, “we are the deities called Sadhyas,” and ask about “the religion of Emancipation.”

The Sadhyas ask about the religion of Emancipation and the act by which one may soon be freed from all bonds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC / SECTION CCCI; lines 55914-55987 confidence: high

Bhishma says Yoga casts off five faults—attachment, heedlessness, affection, lust, and wrath—and compares Yogins attaining Emancipation to large fishes breaking through a net.

Bhishma gives a wisdom-teaching in which Yoga removes faults, supports Dharana and Samadhi, and leads to Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC / SECTION CCCI; lines 55989-56050 confidence: high

Bhishma says the Yogin acquires Yoga-puissance through restricted foods, abstaining from oil, butter, and meat, one meal a day, and water mixed with milk at long intervals.

The passage repeatedly states that dietary austerities, abstention, and bodily restraint enable the Yogin to acquire Yoga-puissance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC / SECTION CCCI; lines 55989-56050 confidence: high

The Yoga path is compared to a terrible forest with snakes, vermin, pits, no water, and thorns, and to a desert road with burned trees and robbers; few can pass safely.

The Yoga path is said to be extremely difficult and is likened to a dangerous forest, desert road, razor edge, and a journey that fails without proper guidance or stability.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC / SECTION CCCI; lines 55989-56050 confidence: medium

The high-souled Yogin can enter into and come out of Brahma, Vishnu, Bhava, Dharma, Kartikeya, qualities, Prakriti, Siddhi, stars, snakes, Pitris, mountains, oceans, rivers, clouds, serpents, trees, Yakshas, directions, Gandharvas, and male and female persons.

The high-souled Yogin can enter into and come out of Brahma, named deities, qualities, Prakriti, celestial and terrestrial entities, and living categories.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXCVIII / SECTION CCXCIX / SECTION CCC / SECTION CCCI; lines 55989-56050 confidence: medium

The discourse is connected with the Supreme Being; the Yogin has Narayana for his soul and, prevailing over all things, is capable of creating all things.

The passage says the Yogin has Narayana for his soul, prevails over all things, and can create all things.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXI / SECTION CCXII / SECTION CCXIII / SECTION CCXIV; lines 45471-45554 confidence: medium

Brahmacharya is called the means of attaining Brahma and the highest end, Emancipation; it is described as free from connection with vital breaths, mind, understanding, senses, and sensory perceptions, and attainable by understanding alone.

Brahmacharya is called the foremost religion and means of attaining Brahma and Emancipation, involving restraint from sensory passion and final freedom from rebirth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXII / SECTION CCXIII / SECTION CCXIV / SECTION CCXV; lines 45555-45560 confidence: medium

“transcending the bonds of the body and the senses”

The passage frames emancipation through bodily transcendence and a travel simile involving obstacles.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXII / SECTION CCXIII / SECTION CCXIV / SECTION CCXV; lines 45562-45645 confidence: high

The passage counsels against evil, coveting the unattainable, and focusing on non-existent objects; directs the mind toward knowledge; states that the universe is bound in speech; and prescribes truthful, nonmalicious, nonharsh words and humble proclamation of one's own evil acts.

The aspirant is directed toward knowledge through persistent effort, scriptural declarations, self-restraint, yoga discipline, and control of mind and senses, culminating in Brahma or Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIII / SECTION CCXIV / SECTION CCXV / SECTION CCXVI; lines 45646-45727 confidence: high

Bhishma says the yogin seeking sinless Brahmacharya should abandon sleep; in dreams the embodied soul, affected by Passion and Darkness, seems to possess another body and act under desire.

The yogin abandons sleep, practises knowledge and penance, purifies the mind, crosses Darkness, and withdraws senses and mind to comprehend Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXIV / SECTION CCXV / SECTION CCXVI / SECTION CCXVII; lines 45730-45815 confidence: high

The ascetic who discriminates good and evil, seeks to understand the Soul, and follows Nivritti attains the high end; the passage also mentions knowing the Unmanifest, Purusha, and what transcends both.

The ascetic or yogin follows Nivritti, purifies mind, performs austerities, practices yoga without desire for fruits, withdraws senses, and may know and dwell in the highest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLI / SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV; lines 49070-49153 confidence: high

The renouncer gives up ties, establishes sacrificial fires on his own self, sacrifices in his own Self for Emancipation, and offers five or six mouthfuls to the five vital airs with Yajurveda mantras.

The renouncer establishes sacrificial fires on his own self, sacrifices in the Self, offers mouthfuls to vital airs, and does so for Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV / SECTION CCXLV; lines 49173-49178 confidence: medium

Suka asks how one who observes duties and seeks the highest object of knowledge should set the soul on Yoga.

The question links disciplined living, Yoga, and the aim of attaining the highest object of knowledge.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLII / SECTION CCXLIII / SECTION CCXLIV / SECTION CCXLV; lines 49180-49263 confidence: high

Vyasa says that after earlier modes of life one should enter Sannyasa or Renunciation and listen to what is to be done for attaining the highest object.

The passage presents a taught progression into Sannyasa and solitary Yoga, aimed at the highest object and Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLIX / SECTION CCL / SECTION CCLI / SECTION CCLII; lines 49784-49822 confidence: medium

Vyasa says that for a disciple wishing to inquire after Emancipation, an accomplished preceptor should recount the preceding teaching on Adhyatma.

The passage presents a teacher-disciple framework for inquiry into Emancipation and Adhyatma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL; lines 49616-49699 confidence: high

Vyasa says that when mind and senses return to their proper abode, one beholds in oneself the Eternal and Supreme Soul.

Vyasa teaches that beholding and knowing the Supreme or all-pervading Soul leads to purity, omniscience, and emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLVII / SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL; lines 49616-49699 confidence: high

The river of life is described as frightful: senses are crocodiles, mind and purposes are shores, cupidity and stupefaction are floating grass and straw, lust and wrath are fierce reptiles, and falsehood and anger form surges and mire.

The river of life is described with dangerous features and is said to be crossed by understanding, leading to freedom from attachment and knowledge of the Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXLVIII / SECTION CCXLIX / SECTION CCL / SECTION CCLI; lines 49702-49781 confidence: medium

Those who know the Soul within the body, aided by Sattwa, instruction, meditation, and Yoga, attain Emancipation.

The Yogin restrains the senses, practices Yoga meditation, transcends elements and Prakriti, reaches the Highest Cause, and is freed from return to the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXV / SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII; lines 45868-45951 confidence: high

Janadeva of Janaka's race rules in Mithila, reflects on attainment of Brahma, hosts a hundred preceptors, and remains dissatisfied with doctrines about Soul, extinction, and rebirth.

Janaka seeks conduct leading to Brahma, is dissatisfied with previous instruction, and receives Sankhya teaching on Emancipation from Panchasikha.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXVI / SECTION CCXVII / SECTION CCXVIII / SECTION CCXIX; lines 46182-46266 confidence: medium

The one who seeks to know the Soul is not soiled by evil fruits of acts, like a lotus leaf dipped in water but not soaked.

The passage emphasizes understanding directed toward Emancipation, seeking to know the Soul, scriptural declarations, virtues, and beholding Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXVI / SECTION CCXXVII / SECTION CCXXVIII / SECTION CCXXIX; lines 47578-47648 confidence: medium

Yudhishthira asks how one attains immutable Brahma beyond primordial nature.

Bhishma says nivritti, abstemious eating, and sense-control lead to Brahma; Jaigishavya later links wise conduct to attaining the highest end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXVIII / SECTION CCXXIX / SECTION CCXXX / SECTION CCXXXI; lines 47730-47763 confidence: medium

Yudhishthira refers to a previous discourse of Bhrigu to Bharadwaja and says his understanding has been purged of ignorance, attached to yoga, and withdrawn from worldly objects.

Yudhishthira says his understanding has turned toward yoga and away from worldly objects; Suka is described as desiring a life of Brahmacharya after sacred study.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI; lines 48253-48338 confidence: high

One freed from desire and attachments should attend to twelve requirements of yoga; the seeker of knowledge should restrain speech and mind, and the seeker of tranquillity should restrain the soul.

The seeker restrains speech, mind, and soul, practices Dharana, looks within the self, and proceeds through stages of yogic attainment.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI; lines 48253-48338 confidence: high

The body with jiva is an excellent car: ritual acts, breaths, senses, wisdom, scriptures, certainty, the soul, faith, self-restraint, renunciation, purity, meditation, and Brahma are mapped onto its parts, attendants, path, and goal.

The body with jiva is called a car; the soul is its rider, purity its path, meditation its goal, and Brahma the destination where it shines.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI; lines 48253-48338 confidence: medium

The yogin, following the preceptor and abandoning the gross body, beholds subtle forms of the soul: foggy vapour, Water, Fire, Wind, gossamer-like subtlety, whiteness, and Ether.

The yogin’s perception moves through increasingly subtle forms including fog, Water, Fire, Wind, gossamer-like subtlety, whiteness, and Ether.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI; lines 48339-48387 confidence: high

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

The practitioner’s freedom from attachment, desire, anger, malice, and partiality is presented as leading to Brahman and Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIII / SECTION CCXXXIV / SECTION CCXXXV / SECTION CCXXXVI; lines 48339-48387 confidence: medium

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

The disciplined Yogin is said to approach the presence of Brahman, win Emancipation, and attain Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIX / SECTION CCXL / SECTION CCXLI / SECTION CCXLII; lines 48842-48884 confidence: medium

Suka says he has understood two kinds of creation and asks to hear again the course of righteousness by which good men frame their conduct.

Suka asks Vyasa to clarify righteousness, Vedic injunctions, purification, and the path to beholding the indestructible Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIX / SECTION CCXL / SECTION CCXLI / SECTION CCXLII; lines 48842-48884 confidence: high

Vyasa says the course of conduct was first established by Brahma and observed by wise and pious ancient Rishis.

Vyasa prescribes Brahmacharya, forest austerities, fruits and roots, sacred spots, benevolence, mendicancy, and solitary restraint as practices by which a person attains Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXIX / SECTION CCXL / SECTION CCXLI / SECTION CCXLII; lines 48842-48884 confidence: medium

"I shall, after casting off my body, behold the indestructible Soul."

Suka states that, after instruction and purification, he will cast off the body and behold the indestructible Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXV / SECTION CCXXXVI / SECTION CCXXXVII / SECTION CCXXXVIII; lines 48482-48552 confidence: high

Penance alone is said to bring all desires to fruition and to lead to a state associated with creating the universe and mastery over all things.

Penance is said to grant all desires and to enable attainment of a state associated with creating the universe and mastery over all things.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVI / SECTION CCXXXVII / SECTION CCXXXVIII / SECTION CCXXXIX; lines 48555-48571 confidence: high

Bhishma says Suka, after being addressed by his sire and applauding the great Rishi's instructions, asks a question about duties leading to Emancipation.

The passage centers on Suka's question about the means by which Brahma may be apprehended and Emancipation attained.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVI / SECTION CCXXXVII / SECTION CCXXXVIII / SECTION CCXXXIX; lines 48573-48656 confidence: medium

The wise person subduing the senses beholds the Soul through knowledge and the mind; the Soul is not seen by eye or senses, lacks sensory qualities and body, yet is beheld within the body and dwells in mortal bodies.

The Soul cannot be seen by the eye or senses but is beheld by the wise through knowledge and the mind's lamp.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVII / SECTION CCXXXVIII / SECTION CCXXXIX / SECTION CCXL; lines 48663-48746 confidence: high

The practitioner seeks Brahma through inward gaze and meditation at evening or before dawn; wisdom escapes through an unrestrained sense like water through a hole in a leathern bag; mind and senses are restrained in sequence.

The Yogin seeks Brahma by withdrawing senses and mind, meditating inwardly, practicing in solitude, and maintaining concentration on the Eternal and Indestructible.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVII / SECTION CCXXXVIII / SECTION CCXXXIX / SECTION CCXL; lines 48747-48774 confidence: high

The practitioner is instructed to be equal toward acquisition and loss, praise and censure, and all beings, imitating the wind; one engaged in Yoga for six months vividly perceives Brahma as sound.

The passage presents disciplined equality toward all beings and circumstances as leading to the vivid appearance and inner realization of Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCXXXVIII / SECTION CCXXXIX / SECTION CCXL / SECTION CCXLI; lines 48777-48839 confidence: medium

Acts are said to destroy and force rebirth after death; knowledge is said to emancipate and transform one into the Eternal, Unmanifest, and Immutable; Yogins who see the other side of the ocean of life avoid acts.

Yogins are described as beholding the other side of the ocean of life and therefore avoiding acts.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 40084-40170 confidence: medium

The self-restrained man avoids adulation, slander, and many vices; he is likened to an ocean never filled; he is not bound by earthly attachments and attains emancipation and a high end hereafter.

The self-restrained person abandons attachments or home, practices control and universal friendliness, and attains emancipation, Brahma, heaven, or bright worlds.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLVII / SECTION CLVIII / SECTION CLIX / SECTION CLX; lines 40084-40170 confidence: medium

Abandoning worldly attachments and becoming pure, cheerful, self-knowing, and pure-hearted leads to esteem and heaven; the eternal region of the Grandsire, sprung from Vedic penances and concealed in a cave, is won only by self-restraint; true knowledge, enlightenment, and non-injury remove fear of returning to this world.

An eternal region of the Grandsire, said to be concealed in a cave, can be won only by self-restraint.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXIV / SECTION CLXV / SECTION CLXVI / SECTION CLXVII; lines 40910-40985 confidence: medium

Yudhishthira says the prior speeches are false philosophy; he describes one beyond merit, sin, Profit, Virtue, and Desire, regarding gold and a brick-bat equally, and cites Brahman that one bound by attachment and affection has no Emancipation.

Yudhishthira says one who withdraws from the triple aggregate and is free from attachment may win Emancipation, while the learned seek Extinction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXII / SECTION CLXXIII / SECTION CLXXIV / SECTION CLXXV; lines 41709-41792 confidence: medium

The son says practices resting on Brahma earn the highest good; Knowledge, Truth, and renunciation are praised; he says he sprang from Brahma, will devote himself to Brahma, will return to Brahma, and does not need a son for rescue.

The son instructs the Brahmana to seek the Self concealed in a cave, alongside teachings on Truth, renunciation, and Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXVI / SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX; lines 42046-42072 confidence: medium

Yudhishthira asks: “tell me by what conduct a person may succeed in this world, freed from grief” and how one may “attain to an excellent end.”

Yudhishthira explicitly asks what conduct frees a person from grief and leads to an excellent end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXII / SECTION CLXXXIII / SECTION CLXXXIV / SECTION CLXXXV; lines 42629-42677 confidence: medium

Heat between Apana and Prana in the navel region digests food; a main duct runs from mouth to anal canal and subsidiary ducts branch from it.

The main duct from mouth to anus is described as the path by which disciplined yogins attain Brahma by holding the soul in the brain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIV / SECTION CLXXXV / SECTION CLXXXVI / SECTION CLXXXVII; lines 42786-42826 confidence: high

The living agent goes from body to body; the Soul migrates from form to form unseen, and persons of true knowledge behold the Soul through intelligence and yoga meditation.

Persons with true knowledge and a man of wisdom practicing purity, frugal fare, and yoga meditation are said to behold the Soul and obtain happiness through dependence on the Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIX / SECTION CXC / SECTION CXCI / SECTION CXCII; lines 43130-43192 confidence: high

Bhrigu says forest recluses seek virtue at sacred waters, rivers, springs, and secluded woods, give up social enjoyments, and live on wild herbs, fruits, roots, and leaves.

Forest recluses renounce comforts, practice wilderness austerities, perform ablutions and libations, and are said to burn sins and obtain regions of felicity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIX / SECTION CXC / SECTION CXCI / SECTION CXCII; lines 43130-43192 confidence: high

Parivrajakas free themselves from attachment to sacred fire, wealth, spouse, children, robes, seats, beds, and enjoyments; they break bonds of affection and regard earth, rock, and gold alike.

Parivrajakas abandon attachments to wealth, spouse, children, possessions, and home, then roam through natural and sacred settings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXIX / SECTION CXC / SECTION CXCI / SECTION CXCII; lines 43130-43192 confidence: high

One who observes this mode of life with Emancipation as its end, a pure heart, and understanding freed from resolution is said to attain Brahma like a tranquil ray of light not fed by blazing fuel.

The described mode of life is explicitly said to have Emancipation as its end and to lead to Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CLXXXVIII / SECTION CLXXXIX / SECTION CXC / SECTION CXCI; lines 43052-43127 confidence: medium

Forest-life is third; its practitioners store no wealth or articles, study the Vedas, and roam to tirthas and diverse realms. Hospitality includes rising, advancing, sweet speech, gifts, seats, beds, and food; a guest who leaves unfulfilled is said to take merit and leave misdeeds.

Forest-life practitioners do not store wealth or articles, study the Vedas, and roam the earth for journeying to tirthas and visiting diverse realms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCI / SECTION CXCII / SECTION CXCIII / SECTION CXCIV; lines 43443-43526 confidence: high

The passage says restraint of sense-rays by the mind makes the Soul manifest like a lamp in a covering vessel; it then praises renunciation, penance, study of the Soul, and nonattached conduct like an aquatic fowl over water.

Renouncing ordinary acts, practicing penances, restraining the senses, practicing yoga, and acting without expectation of fruits are presented as leading to manifestation of Soul, Truth, and Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCI / SECTION CXCII / SECTION CXCIII / SECTION CXCIV; lines 43443-43526 confidence: medium

The passage compares knowledge to a stream that purifies filth and knowledge of Truth to reaching the other shore of a broad river; it also says knowledge of the Soul as One brings high knowledge.

The passage compares knowledge of Truth to reaching the other shore of a broad river and states that such knowledge brings happiness when it bears fruit.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCII / SECTION CXCIII / SECTION CXCIV / SECTION CXCV; lines 43537-43594 confidence: high

The practitioner lives in tranquil places away from family and disputes; “restraining speech, sits like a piece of wood,” with senses crushed and mind united in meditation with the Supreme Soul.

The passage presents a disciplined inward path involving solitude, restraint of speech, withdrawal of the senses, fixing the mind, and meditation leading to Nirvana.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIII / SECTION CXCIV / SECTION CXCV / SECTION CXCVI; lines 43597-43670 confidence: medium

Bhishma says sages speak of Sankhya and yoga as two methods for attaining Emancipation; Sankhya is here also called Vedanta, and the two paths are both concerned and unconcerned with silent recitation.

Bhishma describes sense-subduing, abstention, Gayatri recitation, meditation, concentrated contemplation, abandonment, and attainment to the pure immortal Soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 44356-44441 confidence: high

Withdrawing the tongue, nose, ears, and eyes from their objects allows one to behold one's own self independent of senses, mind, and attributes.

The passage states that withdrawing the senses from their objects allows one to behold the self, and that Knowledge is superior to the senses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCIX / SECTION CC / SECTION CCI / SECTION CCII; lines 44356-44441 confidence: high

As rubbing wood reveals smoke and fire, a wise person uniting senses and soul through yoga may view the Supreme Soul.

A wise person who unites the senses and soul through yoga may view the Supreme Soul, compared to fire seen in wood through rubbing.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVI / SECTION CXCVII / SECTION CXCVIII / SECTION CXCIX; lines 43757-43863 confidence: medium

The Brahmana refuses the regions of felicity, refuses to cast off his body, refuses heaven without the body, and says he takes pleasure in recitation and does not desire heaven even with his body.

The Brahmana repeatedly refuses to cast off his body or accept heaven, saying he takes pleasure in recitation instead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXCVIII / SECTION CXCIX / SECTION CC / SECTION CCI; lines 44250-44298 confidence: medium

Manu says the agreeable is happiness and the disagreeable is misery; religious acts flow from seeking happiness and avoiding misery; knowledge seeks to avoid both; Vedic sacrifices are connected with desire; freedom from desire attains Brahma; desire-driven action for happiness leads to hell.

Manu says that one who liberates himself from desire succeeds in attaining Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXI / SECTION CXXII / SECTION CXXIII / SECTION CXXIV; lines 36387-36479 confidence: high

Yudhishthira asks how virtuous behaviour is acquired and what characteristics it has.

The passage is structured around repeated questions about virtuous behaviour, felicity, and higher knowledge, moving from Yudhishthira to Duryodhana and then to Indra's search through successive teachers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXIV / SECTION CXXV / SECTION CXXVI / SECTION CXXVII; lines 36676-36738 confidence: medium

Rishabha says he travelled among sacred places and arrived at the asylum of Nara and Narayana; Vadri, the Ganga-source lake, and the sage Aswasiras reading the eternal Vedas are mentioned.

Rishabha travels among sacred places, reaches the asylum of Nara and Narayana, and performs ablutions and water offerings at the lake connected with the Ganga's source.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 30411-30471 confidence: high

When Danavas multiplied and removed barriers, Mandhatri became king, performed a great sacrifice to behold Narayana, worshipped Vishnu, and the Supreme Lord appeared in Indra's form before a discourse began.

Mandhatri performs a great sacrifice and worships Vishnu because he desires to behold Narayana, then reiterates that desire in speech.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXIII / SECTION LXIV / SECTION LXV / SECTION LXVI; lines 30712-30731 confidence: medium

When desire is withdrawn from every earthly object, the person rests on understanding alone and soon attains Brahma.

The passage links withdrawal from earthly desire, meditation, restraint of passions, and resting on understanding with attaining Brahma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 24905-24988 confidence: medium

He describes forest life among animals, living on fruits and roots, fire libations, morning and evening ablutions, reduced diet, skins, matted locks, endurance of hardship, birds, animals, flowering trees, creepers, forest products, and forest recluses.

The speaker describes forest residence, penance, reduced diet, matted locks, skins, endurance of the elements, inward contemplation, and sense restraint.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION VI / SECTION VII / SECTION VIII / SECTION IX; lines 24989-24998 confidence: medium

Having attained wisdom, the speaker desires a permanent, eternal, and unchangeable place.

The speaker seeks a permanent, eternal, unchangeable place and a fearless path, while describing the physical frame as subject to birth, death, age, disease, and pain.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLIV / SECTION XLV / SECTION XLVI / SECTION XLVII; lines 28273-28361 confidence: medium

Yudhishthira addresses Krishna in meditation, describing controlled life-breaths, withdrawn senses, still mind and understanding, immobility, and asking the cause of the Yoga abstraction.

Krishna is described as controlling life-breaths, withdrawing senses into the soul, entering the fourth state, and remaining immobile in Yoga abstraction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: medium

The figure sleeps in Yoga on a thousand-hooded Naga couch and builds a bridge across the sea of life through truth, emancipation, and sense control.

The deity builds a bridge for the good to cross the sea of life by truth, means of emancipation, and control of senses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLV / SECTION XLVI / SECTION XLVII / SECTION XLVIII; lines 28484-28567 confidence: medium

Diverse worshippers, Rishis, Sankhyas, Yogins, and Sannyasins approach, describe, behold, or obtain the figure through rites, knowledge, yogic discipline, and emancipation.

Rishis seek the unmanifest self, yogins behold eternal light after discipline, and Sannyasins obtain emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 28772-28855 confidence: high

Rama masters sciences and arms, is likened to a blazing fire, gratifies Mahadeva on Gandhamadana, and obtains weapons, especially an axe of fierce energy.

Rama gratifies Mahadeva on Gandhamadana and receives weapons, especially the fierce axe.
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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 16929-17014 confidence: high

The Sarasvati becomes invisible at Vinasana because of contempt for Sudras and Abhiras; Rishis name the place Vinasana; Baladeva bathes there.

Baladeva journeys through multiple tirthas of the Sarasvati, repeatedly bathing, donating wealth, feeding or worshipping Brahmanas, observing fasts and vows, and following ascetic guidance.
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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 17234-17303 confidence: medium

Mahodara, afflicted by pain and putrid matter from his thigh, went to all tirthas, rivers, and the ocean but did not find relief.

Mahodara visits many tirthas and waters seeking relief, then gains release and cleansing at Usanasa on the Sarasvati.
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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 18624-18702 confidence: medium

Asita tries to soar aloft but falls, and the Siddhas tell him he is not competent to proceed to the abode of Brahman where Jaigishavya has gone.

Asita tries to ascend after Jaigishavya but falls and is told he is not competent to proceed to Brahman's abode.
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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 39489-39575 confidence: medium

Yudhishthira says he does not desire to share regions of felicity with Duryodhana, recalls slaughter, forest affliction, and Draupadi being dragged into the assembly, and says he wishes to go where his brothers are.

Yudhishthira rejects staying with Duryodhana and repeatedly asks to see his brothers and other absent heroic dead.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CIV / SECTION CV / SECTION CVI / SECTION CVII; lines 16218-16301 confidence: medium

A man fasting ten days, eating ghee on the eleventh, offering fire libations, avoiding coveting others' wives, and refusing falsehood beholds Mahadeva, gains a thousand Horse-sacrifices' merit, rides in the Self-born Brahman's car with golden celestial damsels, and reveres Rudra in heaven.

One observance combines fasting, ghee, fire libations, sexual restraint, and truthfulness; the practitioner beholds Mahadeva and daily reveres Rudra.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLIX / SECTION CLX / SECTION CLXI / SECTION CLXII; lines 23326-23400 confidence: medium

Bhishma says the indivisible Brahman can be understood only after many years and with the assistance of yoga practiced without idleness by one devoted to the question.

Bhishma says Brahman is understood only after a long period with the aid of yoga, and he contrasts all-comprehending knowledge with knowledge derived merely from reasoning.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLIX / SECTION CLX / SECTION CLXI / SECTION CLXII; lines 23326-23400 confidence: medium

"I am on this side the ocean, employed in searching after the means of crossing it. I do not, however, behold the other shore of the ocean!"

Yudhishthira describes himself as on one side of an ocean, seeking the means to cross while unable to see the other shore, in the context of his unresolved doubt about authority and righteousness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24197-24309 confidence: medium

Krishna performs penances to gratify Mahadeva and obtain a son; one note names Pradyumna begotten upon Rukmini, while another says the son obtained on Himavat was Samva and suggests two adorations as a possible harmonization.

Krishna's austere penance is located on the breast of Himavat and directed toward gratifying Mahadeva.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24197-24309 confidence: medium

An esoteric reading says Sambhu dwells in the firmament of the heart, is beyond sensory comprehension, and is seen by internal vision supplied by Yoga.

Sambhu is said to dwell in the firmament of the heart, beyond the senses, and to be seen by internal vision supplied by Yoga.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24430-24542 confidence: high

Persons attain Emancipation when they behold the addressed deity in the firmament of their own hearts or identify their souls with that deity.

The footnotes identify the cave containing Brahman with the heart and describe realization through beholding the deity in the heart or identifying the soul with the deity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24802-24932 confidence: medium

Brahma is born within the primeval lotus, desires to see the end of the lotus stalk, proceeds without finding it, and the note says this implies Mahadeva's infinity.

Brahma travels in search of the end of the primeval lotus stalk and fails, with the note explaining the implication of infinity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 24802-24932 confidence: medium

If the traveler returns from a journey to a region, he may claim the bride; the journey is described as a trial or test.

A journey to a specified region is described as a test after which the traveler may claim the bride.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26144-26264 confidence: medium

Tirtha is explained as sacred water requiring river, lake, well, or other water; Manasa is figuratively the Soul, with Truth as waters and Understanding as lake.

Manasa is explained figuratively as the Soul, with Truth as waters and Understanding as the lake, transforming Tirtha from outward water to inward realization.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26515-26635 confidence: medium

Samprakshalas wash utensils daily and store nothing; Asmakuttas husk grain with stones; Dantolukhalas husk grain with their teeth.

The passage links forest dwelling, non-storage, self-sufficiency, severe food practices, and abstention with heroes of righteousness and penance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CLXVI / SECTION CLXVII / SECTION CLXVIII / FOOTNOTES; lines 26515-26635 confidence: medium

Vasudeva is Narayana and Arjuna is Nara; Nara and Narayana practiced severe penances at Vadari on Himavat for many thousand years, and Vyasa later used Vadari as his retreat.

Vasudeva/Narayana and Arjuna/Nara are linked to severe penance at Vadari on Himavat for many thousand years.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXLV / SECTION CXLVI / SECTION CXLVII / SECTION CXLVIII; lines 21034-21077 confidence: medium

Wonderful occurrences concerning Vasudeva and Sthanu are located on Himavat; Vasudeva and Dhananjaya are said to have practiced severe austerities at Vadari for ten thousand years or three Yugas, as learned from Narada and Vyasa.

Vasudeva and Dhananjaya practice severe austerities at Vadari for ten thousand years or three Yugas.
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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 21430-21514 confidence: medium

"son of Vasudeva"; "originating cause of the deities"; "leads us safely across the ocean of life or the world"; "fear of rebirth"; "come on earth for a hundred times"

The praised figure leads worshippers safely across the ocean of life or the world, removes fear of rebirth, and leads Jiva to Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII / SECTION CXXXIX; lines 19227-19284 confidence: medium

Vasudeva says he came to the delightful and auspicious mountain to acquire by penances a son equal to himself in energy.

Vasudeva comes to the mountain to gain a son through penance, and the Grandsire prophesies that half the energy of the bull-device great god will take birth as that son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION CXXXVIII / SECTION CXXXIX / SECTION CXL / SECTION CXLI; lines 19641-19724 confidence: high

Nivritti is described as existing for emancipation from rebirth by absorption into Brahman; its follower practices compassion, stays nowhere more than one day, and releases attachment to habitation, water vessel, robe, seat, triple stick, bed, fire, and chamber.

The Religion of Nivritti requires compassion, wandering, release from attachments, devotion to Yoga and Sankhya, contemplation of Brahman, and conduct directed toward emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION III / SECTION IV / SECTION V / SECTION VI; lines 27156-27250 confidence: medium

Narada says Samvarta, the virtuous son of Angira, wanders naked over the earth and will perform Marutta's sacrifice if pleased.

Narada directs Marutta to seek Samvarta, who wanders naked and in madman's garb at Varanasi, and gives a special method to identify him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION IX / SECTION X / SECTION XI / SECTION XII; lines 27746-27791 confidence: medium

"fight the battle which each must fight single-handed with his mind"; the addressee must struggle against the mind and reach its other side by abstraction and Karma.

The addressee is told to fight alone against his mind, without external aids, and to reach the other side of the mind by abstraction and his own Karma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LI / SECTION LII / SECTION LIII / SECTION LIV; lines 8938-9023 confidence: medium

Kusika wonders, “Is this a dream?” and says he seems to have attained “the beatitude of heaven,” or perhaps the country of the Uttara-Kurus or Amaravati.

Kusika explicitly asks whether what he sees is dream, mental aberration, or reality while witnessing unstable appearances.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIII / SECTION LIV / SECTION LV / SECTION LVI; lines 31145-31240 confidence: high

Ahalya requests the celestial earrings worn by Saudasa's wife; Utanka departs to seek them from Saudasa, who became a cannibal by Vasishtha's curse; Gautama warns that the man-eating king will slay Utanka.

Ahalya requests celestial earrings worn by Saudasa's wife; Utanka agrees and departs toward Saudasa, who is cursed into cannibalism.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LIV / SECTION LV / SECTION LVI / SECTION LVII; lines 31242-31335 confidence: medium

Utanka says he has come in his wanderings for his preceptor and that one employed for a preceptor should not be injured.

Utanka says he is wandering for the sake of his preceptor and seeks the earrings as the object needed for that duty.
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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 Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LX / SECTION LXI / SECTION LXII / SECTION LXIII; lines 31783-31840 confidence: medium

Janamejaya asks what Yudhishthira did after hearing Vyasa's words about the horse-sacrifice and how he obtained Marutta's wealth buried in the Earth.

Marutta's wealth is buried in the Earth, and fierce Kinnaras are said to protect the treasure until the deity is gratified.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXI / SECTION LXII / SECTION LXIII / SECTION LXIV; lines 31843-31890 confidence: medium

The host crosses many lakes, rivers, forests, and pleasure gardens before reaching the mountains.

The host travels through multiple landscapes to mountains and camps at a place where wealth is buried, with ritual specialists involved in the undertaking.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXXXII / SECTION LXXXIII / SECTION LXXXIV / SECTION LXXXV; lines 12540-12595 confidence: medium

The deities again search every part of the earth for the deity of blazing flames but fail to find him.

The deities repeatedly search for Agni across the earth and locate him only through animal disclosure.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34409-34527 confidence: high

External impressions are destroyed by contemplation; concentration on the soul leads to emancipation and is made possible by previous severe austerities.

The notes describe concentration on the soul, prior austerities, contemplation, Samadhi, and the path of knowledge leading to emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34644-34761 confidence: medium

The vocative applies to Jamadagni’s son; the narration is that of the Pitris to Rama, recited by a Brahmana to his wife; the Yoga is Raja-Yoga, while Alarka had pursued Hatha-Yoga.

The note distinguishes the Yoga under discussion as Raja-Yoga and says Alarka had previously pursued Hatha-Yoga, which may end in destruction of the practitioner.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XC / SECTION XCI / SECTION XCII / FOOTNOTES; lines 34883-34991 confidence: high

The note explains that knowledge of one's identity and of discriminated things is presided over by Prakriti or Nature.

The notes describe knowledge of identity, the self without qualities, and the truths of Piety and yoga-related disciplines as a path leading to the self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCI / SECTION XCII / SECTION XCIII / SECTION XCIV; lines 14084-14185 confidence: medium

Bhishma cites an old history of oaths taken during a sojourn to sacred waters, says the theft was done by Indra, and describes the Rishis assembling at western Prabhasa and resolving to visit all sacred waters on earth.

The Rishis resolve to visit all sacred waters on earth, travel from one to another, and are said to cleanse themselves of sins by ablutions before reaching Brahmasara.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XCIX / SECTION C / SECTION CI / SECTION CII; lines 15084-15179 confidence: medium

Gautama describes Uttara-Kurus as beautiful and joyful with deities, beings from fire, water, and mountains, Sakra granting wishes, free women, and no jealousy; he says he will follow there and force Dhritarashtra to yield the elephant.

Gautama repeatedly declares that he will follow Dhritarashtra even into divine regions and force him to yield the elephant.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1684-1768 confidence: high

Bhishma says Krishna gratified Rudra/Siva by penances at Vadari, performed the austerest penances for a full thousand years, gratified Mahadeva in every Yuga, and undertook penances to obtain a son.

Krishna performs prolonged penances to gratify Siva/Rudra, receives exceptional qualities, and is said to have undertaken penance at Vadari to obtain a son.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1770-1853 confidence: high

Vasudeva addresses Brahmanas, Yudhishthira, and Ganga's son, introduces names of Kaparddin, and says he obtained the difficult sight of the great god through Yoga-abstraction for Samva.

Vasudeva frames the narrative as obtaining a difficult sight of Kaparddin through Yoga-abstraction and travels to an ascetic mountain retreat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 1854-1937 confidence: medium

Ascetics in the retreat live by many vows: eating like kine, husking grain with stones or teeth, drinking moon-rays or froth, living like deer, eating Ficus religiosa fruits, living on water, and wearing rags, skins, or bark.

The retreat is populated by ascetics observing painful vows, and their energy causes even animal enemies to forget enmity.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2022-2062 confidence: high

The son bows to his mother and asks who Mahadeva is, how to gratify him, where he resides, how he may be seen, what pleases him, what Sarva's form is, how knowledge of him may be obtained, and whether he will reveal himself if gratified.

The child asks how Mahadeva can be known, pleased, located, and seen, while the mother says he is difficult to know and has many forms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2022-2062 confidence: high

The mother says Maheswara of universal form resides in all hearts; she has heard Munis describe Isana's compassionate appearances to worshippers, and denizens of heaven have recited Mahadeva's ancient diverse forms for Brahmanas.

The mother reports that Isana, moved by compassion toward worshippers, grants them a sight of his person.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2148-2223 confidence: high

The passage opens with a fragment about three and many mouths, then the mother tells her son to adore Mahadeva; the speaker says his devotion was then directed only to Mahadeva.

The speaker undertakes a long sequence of severe austerities for Sankara, after which Mahadeva becomes gratified.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2225-2308 confidence: medium

Upamanyu says, “I solicit boons from that great Deity named Siva,” and describes Siva as existent and non-existent, manifest and unmanifest, eternal, one and many, without beginning, middle, or end, Knowledge, Puissance, and Supreme Soul.

The passage says that knowing Siva frees one from grief and identifies him as the object of Sankhya and Yoga inquiry.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2309-2392 confidence: medium

Brahma, Indra, Hutasana, Vishnu, other deities, Daityas, and Asuras are said to declare none higher than Mahadeva; the speaker solicits Mahadeva for Emancipation.

The speaker, with restrained mind and after severe austerities, seeks Emancipation and boons only from Mahadeva and rejects all other deities as sources of fulfilled wishes.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2734-2757 confidence: high

“Will the puissant Siva, will the great Sankara ... grant me also a sight of his person and show me favour.”

Vasudeva seeks sight and favor from Siva/Sankara, and Upamanyu predicts that he will behold Mahadeva and instructs him to recite Mantras to behold Sankara.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2759-2834 confidence: high

The speaker seeks to behold the deity through the ascetic's grace; after eight days of talk on Mahadeva, he receives Diksha and a staff from a Brahmana and undertakes shaved, rag-clad, ghee-smeared, Munja-cord observances with progressive austerities.

The speaker undertakes prolonged austerities with the stated aim of beholding the divine and then sees Mahadeva with Uma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XI / SECTION XII / SECTION XIII / SECTION XIV; lines 2836-2908 confidence: medium

Mahadeva is Purusha in all hearts; meditators and Yogins seek and rest on him, and the man of knowledge enters his great self through subtle knowledge, attributes, and Yoga.

Persons devoted to meditation and Yoga seek and rest on Mahadeva, and the man of knowledge enters his great self.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 27993-28080 confidence: medium

The sage is described as world-emancipated in manner, ascetically successful, tranquil, sense-controlled, resplendent with Brahma, able to go everywhere and disappear at will, and as roving with invisible Siddhas and celestial musicians.

Kasyapa hears of the sage's extraordinary accomplishments, desires to see him, approaches him, and serves him in order to gain merit and instruction.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 28082-28127 confidence: medium

Overwhelmed by sorrow and despair, the speaker took refuge in the Formless, gave up the world with its joys and sorrows, practiced the path, attained success through tranquility of soul, and says he will not return before absorption into eternal Brahman.

The ascetic says sorrow and despair led him to take refuge in the Formless, give up the world, practice a path, and attain success through tranquility.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2949-2987 confidence: high

"With great devotion of heart he adored, with the aid of Yoga-meditation, the great God for ten thousand years."

Tandi worships through Yoga-meditation and severe austerities over an immense duration, then beholds Mahadeva and praises him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 2989-3072 confidence: high

The passage describes three bodies or forms associated with Kala, Purusha, Brahma, Brahma, Vishnu, and Rudra; knowing the deity within frees wise persons, while not knowing leads to births and deaths; the deity is the door of heaven and Emancipation and projects and withdraws beings.

Knowing the deity that resides within oneself frees wise persons from bonds and sorrow; Brahman is hidden in the cave of the heart; seekers pursue cessation and Oneness.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIII / SECTION XIV / SECTION XV / SECTION XVI; lines 3073-3155 confidence: high

"Riding on the car made of Om, those men enter into Maheswara"; the deity is also called the Aditya door of Devayana and the Chandramas door of Pitriyana.

Breath-regulating meditators enter Maheswara on the car made of Om, and later the passage links the deity with emancipation from rebirth and annihilation of Prakriti elements.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 3867-3950 confidence: medium

The deity is called destroyer of all things, red-bodied, possessor of all vast oceans as ponds for drinking, root of the tree of the world, form of nectar, both cause and effect, ocean of penances, great Yogin, and one ascending to and attaining the highest state.

The deity is described as an ocean of penances, a great Yogin, desirous of ascending to the highest state of existence, and already having attained that state.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XIV / SECTION XV / SECTION XVI / SECTION XVII; lines 4143-4218 confidence: high

The speaker says he praised the lord through names; the hymn is described as a means to Brahman and Emancipation, and Mahadeva is said to be compassionate and to grant Emancipation to worshippers.

The hymn of names is described as a means to Brahman, Emancipation, purification, heaven, and the desired end.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 30212-30297 confidence: medium

The Brahmacharin studies, restrains senses, serves the preceptor, eats alms-food with permission, pours fire libations twice daily, bears staff, robes, girdle, matted locks and sacred thread, performs ablutions, gratifies deities with pure water, and is promised Heaven and non-return to birth.

The passage describes conduct leading to Emancipation, conquering Heaven, attaining the highest seat, and not returning to birth.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIII / SECTION XLIV / SECTION XLV / SECTION XLVI; lines 30298-30364 confidence: medium

The attainment is not reached by understanding, senses, deities, Vedas, sacrifices, regions of bliss, penance, or vows; for those with knowledge it is said to be without comprehension of symbols.

The attainment is described as unreachable by senses, deities, Vedas, sacrifices, penance, or vows and as without comprehension of symbols.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLIX / SECTION L / SECTION LI / SECTION LII; lines 8709-8753 confidence: low

After twenty-one days Chyavana rises, leaves without addressing the famished royal couple, ignores them, and disappears before them by Yoga-power.

After Chyavana disappears, the king and queen begin to search everywhere for him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVII / SECTION XLVIII / SECTION XLIX / SECTION L; lines 30503-30588 confidence: medium

Those wishing for the Supreme proceed with the light of Nature; a flame shines while oil and wick remain and is extinguished when they are exhausted. Nature is manifest, Purusha unmanifest.

The passage uses the light, road, car, and boat images to describe those who wish for the Supreme and the intelligent person's progress through truth and Yoga toward the other shore.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 30638-30723 confidence: high

Prajapati created all this by mind only; Rishis attained deity status by penance; perfected yogic persons subsisting on fruits and roots perceive the triple world by penance; medicines, herbs, and sciences are acquired by penance.

Penance is said to grant deity status, perception of the triple world, acquisition of sciences, cleansing from grave sins, and success for many classes of beings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XLVIII / SECTION XLIX / SECTION L / SECTION LI; lines 30638-30723 confidence: medium

Those without mineness or egoism, through pure Yoga contemplation, attain great and highest regions, enter the Unmanifest, become free from Darkness and Passion, adhere to Goodness, are released from sin, and are described as Kshetrajna in perfection.

Those free from mineness and egoism through Yoga contemplation attain great and highest regions and enter the Unmanifest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 28245-28329 confidence: medium

Former acts are enjoyed or endured and then exhausted, while new acts accumulate until knowledge leading to Emancipation; the teaching lists gifts, austerity, Brahmacharya, self-restraint, compassion, non-cruelty, service to parents, honoring deities and guests, and other practices as conduct of the good.

The passage links good conduct, contemplation leading to Emancipation, the emancipated Yogin, and excellent knowledge of the indestructible seat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XV / SECTION XVI / SECTION XVII / SECTION XVIII; lines 28245-28329 confidence: medium

A person who sees pleasure and pain as inconstant, regards the body as impure, and understands Pradhana crosses the terrible ocean of worldly migration and seeks the supreme seat.

The passage describes worldly migration as a terrible ocean that can be crossed by one who discerns the inconstancy of pleasure and pain and seeks the supreme seat.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 28332-28418 confidence: high

“I shall declare the science of Yoga ... and how Yogins, by concentration, behold the perfect soul.”

The Brahmana presents instruction in the science of Yoga, including sense withdrawal, austerity, concentration, Samadhi, and beholding the Supreme Soul within one’s own soul.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 28419-28501 confidence: high

The practitioner restrains all senses in a noiseless, uninhabited forest and meditates on the universal Brahman outside and inside the body.

The practitioner is directed to restrain the senses, place the mind within the body, seek the Soul, and see it by the mind rather than by the senses.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 4468-4550 confidence: high

Ashtavakra, practicing severe penances and desiring marriage, asks the Rishi Vadanya for his daughter Suprabha; Vadanya agrees to bestow her but commands a journey to the sacred North.

A suitor seeking marriage is commanded by the bride’s father to journey to the sacred North, see sacred places, worship a female ascetic, and return before taking the bride’s hand.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVI / SECTION XVII / SECTION XVIII / SECTION XIX; lines 4552-4634 confidence: high

Bhishma says Ashtavakra sets out northward, reaches the Himavat mountains peopled by Siddhas and Charanas, bathes in the sacred Vahuda, offers water oblations, spreads Kusa grass, and rests overnight.

Ashtavakra sets out on a northward journey, passes sacred waters and mountains, receives supernatural hospitality, and later says he will proceed to his journey’s end under Vadanya’s command.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVII / SECTION XVIII / SECTION XIX / SECTION XX; lines 28504-28574 confidence: medium

The Brahmana answers that visible acts belong to those devoted to acts, that the destitute of knowledge store delusion by acts, and that action by act, mind, or speech exists in all beings.

The Brahmana contrasts visible acts and knowledge, turns away from visible ritual paths, and says he has perceived an inner seat in the body sought by disciplined practitioners.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XVIII / SECTION XIX / SECTION XX / SECTION XXI; lines 4836-4891 confidence: high

The lady says Vadanya sent Ashtavakra so she might instruct him; she predicts his safe return, wife, and son; she says desire for sexual union cannot be transcended in the three worlds and tells him to go back after achieving merit.

Ashtavakra is said to have been sent by Vadanya for instruction, travels to Gandhamadana and regions north of it, encounters a superior goddess, receives instruction, and returns safely.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5465-5548 confidence: medium

Bathing at Gangadwara, Kusavarta, Vilwaka, Kankhala, and the Lake of Waters cleanses sin or grants Horse-sacrifice merit; the north-flowing Bhagirathi-Ganga is called the union of heaven, earth, and nether regions, and a month-long fast and bath there allow one to behold deities.

Certain rites confer the power to repair everywhere at will, disappear at will, behold deities, dwell in Gandharva regions, or ascend to heaven after specified fasts and residence.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5549-5632 confidence: medium

A Veda-knowing person may cast off the body on the mountains by fasting after worship and attain Brahman's eternal regions; disciplined tirtha residence makes goals attainable; inaccessible tirthas may be mentally contemplated; "Sojourns to tirthas is productive of the merits of sacrifices."

A Veda-knowing person may cast off the body on the sacred mountains through scripturally prescribed fasting after worship, thereby attaining success and the eternal regions of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXII / SECTION XXIII / SECTION XXIV / SECTION XXV; lines 5549-5632 confidence: medium

A Veda-knowing person may cast off the body on the mountains by fasting after worship and attain Brahman's eternal regions; disciplined tirtha residence makes goals attainable; inaccessible tirthas may be mentally contemplated; "Sojourns to tirthas is productive of the merits of sacrifices."

For tirthas that are inaccessible or difficult to reach, the passage instructs one to think of them mentally in order to repair to all tirthas in the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 28903-28950 confidence: medium

The discourse says sinful, auspicious, unrestrained, and disciplined conduct arise through action, desire, and sense-control; one becomes a Brahmacharin by subduing the senses, casting off vows and actions, and taking refuge in Brahman.

The passage describes becoming a Brahmacharin through sense-subjugation, taking refuge in Brahman alone, identifying with Brahman, and being rapt in Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIII / SECTION XXIV / SECTION XXV / SECTION XXVI; lines 5652-5719 confidence: high

“Which countries, which provinces, which retreats, which mountains, and which rivers, O grandsire, are the foremost in point of sanctity?”

Yudhishthira asks which countries, provinces, retreats, mountains, and rivers are foremost in sanctity, and the same question appears within Bhishma's cited old narrative.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 28953-29014 confidence: medium

The Brahmana says he crossed the impassable fastness of the world, described through dangers such as grief and joy, darkness, cupidity, diseases, wealth, lust, and wrath, and entered the forest of Brahman.

The Brahmana says he crossed an impassable fastness identified as the world, full of dangers and passions, and entered the forest of Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 28953-29014 confidence: high

Those whose wishes are reduced and whose sins are burnt by penances merge in their souls and attain Brahman; tranquillity is praised by those conversant with the forest of knowledge, and Brahmanas live directed by the Kshetrajna.

Those with reduced wishes and sins burnt by penances merge themselves in their souls and attain Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXIV / SECTION XXV / SECTION XXVI / SECTION XXVII; lines 5973-6063 confidence: medium

Matanga tells his father that the she-ass revealed his birth from a Brahmani woman and a Sudra, declares he will undergo severe penances, goes to the great forest, and begins austerities to acquire Brahmana status.

Matanga goes to the forest, performs severe penances to acquire Brahmana status, troubles the deities, and receives Indra's offer of boons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXV / SECTION XXVI / SECTION XXVII / SECTION XXVIII; lines 6079-6126 confidence: medium

Bhishma says Matanga, described as restrained in vows and well regulated in soul, did not heed Indra's counsel and "stood for a hundred years on one foot."

Matanga performs a hundred-year one-foot austerity while seeking Brahmana status through penance.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVI / SECTION XXVII / SECTION XXVIII / SECTION XXIX; lines 6129-6223 confidence: medium

Matanga, observant of vows, refuses Indra's advice and practices austerities by standing on one foot for a thousand years in Yoga-meditation.

Matanga performs prolonged vows and Yoga-meditation to seek the status of a Brahmana, but the desired transformation is repeatedly denied.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 29155-29253 confidence: high

The Pitris cite an old history about Alarka, a royal sage of severe penances, truthful speech, and firm vows, who conquers the whole earth and then, seated at a tree root, turns toward what is subtle.

Alarka has conquered the earth but then turns toward what is subtle and later values Yoga over external acts and sovereignty.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 29155-29253 confidence: high

The Brahmana reports that Alarka practices severe penances but fails to obtain arrows against the seven; after long reflection he finds nothing better than Yoga, fixes his mind on one object, and remains still.

After failing to find arrows through austerity, Alarka sets his mind on one object, practices Yoga, enters his soul, and slays all the senses with one arrow.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 29434-29524 confidence: high

Arjuna asks Vasudeva to expound Brahma, called the highest object of knowledge.

The passage is structured around disciples and sages humbly questioning authoritative teachers about the highest good, Brahman, and Emancipation.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXII / SECTION XXXIII / SECTION XXXIV / SECTION XXXV; lines 29526-29571 confidence: medium

Religion or duty is described as one with four quarters; Brahma describes an auspicious and difficult path trodden by the wise for identity with Brahman, with four steps: Brahmacharin life, domesticity, residence in woods, and Adhyatma.

The teaching describes an auspicious path, four steps or modes of life, a highest seat, and the aim of identity with Brahman.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39159-39259 confidence: medium

The Pandavas and Draupadi fast, face east, set themselves on Yoga and Renunciation, and traverse various countries, rivers, and seas.

The travelers fast, face east, set themselves on Yoga and Renunciation, and traverse countries, rivers, and seas after resolving to leave the world.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / FOOTNOTES / BOOK 16 / BOOK 17; lines 39261-39364 confidence: medium

The brothers urge Dhananjaya to obey; he throws the bow and quivers into the sea; the fire deity disappears; the Pandavas proceed by changing directions and see Dwaraka covered by the ocean.

The heroes are described as observant of Yoga, intent on circling the whole earth, and moving through oceanic, mountainous, desert, and Meru settings.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 29961-30031 confidence: medium

The learned man absorbs desires into himself "like the tortoise withdrawing all its limbs" and through restrained desire, meditation, and goodwill becomes fit for assimilation with Brahman.

The passage lays out a disciplined inner path of withdrawing desires, restraining senses, meditation, abandoning attachments, and beholding the Highest.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXIX / SECTION XL / SECTION XLI / SECTION XLII; lines 7364-7443 confidence: medium

Ruchi wears the flowers to the Anga palace; Prabhavati, wife of Chitraratha, asks for similar flowers; Devasarman commands Vipula to bring them, and Vipula agrees.

A disciple is commanded by his preceptor to obtain rare celestial flowers desired by another household and successfully retrieves them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / FOOTNOTES; lines 38232-38348 confidence: high

Dharana and Dhyana are described as stages of Yoga: fixing the mind on one thing and abstracting it from surrounding objects.

The notes define contemplative stages, distinguish Nivritti as leading to Emancipation, compare the soul to an unmodified mirror, and say the wise person is freed from taking a body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION XXXVII / SECTION XXXVIII / SECTION XXXIX / FOOTNOTES; lines 38350-38400 confidence: medium

Paraparajnah understands the distinction between body and self; apara lacks such knowledge; adoration of saguna Brahma later leads to nirguna Brahma.

The note emphasizes knowledge distinguishing body and self and links worship of saguna Brahma to reaching nirguna Brahma.
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The Markandeya Purana AILMENTS CONNECTED WITH TOGA, / CANTO XL. / INDICATIONS OF UNION WITH BFAHMA. / Canto XLL; lines 11065-11155 confidence: high

The heading summarizes Dattatreya expounding the yogi’s course and final emancipation; Alarka asks to hear about the yogi’s religious course while pursuing the way to Brahma.

The passage frames the yogi as pursuing the way to Brahma and gives a disciplined course of conduct, avoidance, alms-seeking, food, and contemplative eating rites.
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The Markandeya Purana CAHTO IV. / Canto V. / CANTO V. / Canto YI.; lines 1264-1280 confidence: medium

The heading summary says Baladeva, overcome by intoxication, love, and the influences of the place, killed Suta for not saluting him.

After killing Suta, Baladeva undertakes pilgrimage to expiate the sin.
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The Markandeya Purana CAKTO IT. / Canto III. / CANTO IH. / Canto IV.; lines 918-947 confidence: medium

The heading names Canto IV as the “Incarnation of the Four-formed God” and summarizes Jaimini’s visit to the Birds, his four questions, the invocation of Vishnu, Brahma, and Siva, and the first question about Vishnu’s humanity.

Jaimini is directed to visit learned birds and ask them questions, and the heading frames the visit as prompted by four perplexing questions.
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The Markandeya Purana CANTO CIX. / THE SUN GRANTS THIS KING LONG LIFE. / Canto OX. / OAHTO CX.; lines 32055-32165 confidence: medium

The king says he owes an obligation to his citizens and servants; he will go to the mountain, abstain from food, and propitiate the Sun. If the Sun grants long life also to his people, servants, Manini, children, descendants, and friends, he will remain in the kingdom; otherwise he will continue fasting austerities until death.

The king chooses a mountain sanctuary as the place for disciplined austerities directed toward the Sun.
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The Markandeya Purana Canto III. / CANTO IH. / Canto IV. / CANTO TV.; lines 950-1057 confidence: high

Jaimini enters the mountain cave and sees dvijas standing on a rock ledge while reading.

Jaimini comes eager for learning to the Vindhya cave after Markandeya directs him to knowledgeable beings there for answers.
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The Markandeya Purana Canto LIX. / CANTO LIX. / Canto LX. / CANTO Ml.; lines 21227-21336 confidence: medium

The brahman wishes to see the earth with forests, gardens, and towns. A guest skilled in medicinal herbs and magic arrives and describes countries, towns, forests, rivers, mountains, and sanctuaries.

The brahman wants to see the earth; a magic-skilled guest gives an herb-based foot-ointment that enables travel to Hima-vat.
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The Markandeya Purana Canto XCII. / CANTO XCII. / CANTO xcni. / Canto XCIIL; lines 28617-28716 confidence: high

The rishi says the goddess upholds the world, confers knowledge, is Vishnu's Illusive power, bewilders beings, and when propitiated grants enjoyment, Svarga, and final emancipation.

The goddess is said to confer knowledge, and the vaisya seeks knowledge of self and possession that ends worldly attachments; the goddess grants perfected knowledge.
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The Markandeya Purana CANTO XL. / Canto XL. / AILMENTS CONNECTED WITH TOGA, / CANTO XL.; lines 10930-10982 confidence: medium

The yogi is told to clothe himself with a mental white blanket, cast his mind on supreme Brahma, meditate, eat sparingly, and subdue the senses.

The passage presents a sequence in which disciplined meditation, comprehension of subtle conditions, and relinquishment lead to no retrogression and supreme bliss.
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The Markandeya Purana CANTO XL. / INDICATIONS OF UNION WITH BFAHMA. / Canto XLL / CANTO XLI.; lines 11158-11217 confidence: high

Mendicant obligations and observances are listed, including honesty, sanctity, self-sacrifice, uncovetousness, harmlessness, freedom from anger, reverence to gurus, purity, abstemious food, and Veda study.

The passage presents a disciplined path of obligations, restraint, contemplation, yoga, and final emancipation.
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The Markandeya Purana CANTO XLITI. / ILL OMENS PEESAGINO DEATH. / CANTO XLIII. / CANTO XLIV.; lines 11695-11794 confidence: high

Subahu names the four aims as righteousness, wealth, pleasure, and final emancipation; he says the king lacks the last and instructs him to reject 'Mine' and 'I' and inquire into what he is.

Subahu teaches that the king lacks final emancipation and should reject 'I' and 'Mine,' inquire 'Who am I?', and discern soul from non-soul.
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The Markandeya Purana CANTO XLITI. / ILL OMENS PEESAGINO DEATH. / CANTO XLIII. / CANTO XLIV.; lines 11695-11794 confidence: medium

Subahu says Alarka has been brought through distress to passionlessness through instruction; he invokes Madalasa's womb and breast, says he will seek final beatitude, and condemns neglect of kin in difficulty.

Subahu repeatedly says that after accomplishing the undertaking he will depart, including to seek final beatitude.
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The Markandeya Purana CANTO xxir. / CAJTTO XXII. / Canto XXIII. / CANTO XX nr.; lines 6907-7010 confidence: medium

Jada says the Naga king Asvatara became dissatisfied and addressed his sons; Asvatara says failure to attempt an impossible-seeming deed causes loss, that accomplishment depends on fate and manhood, and that he will practice austerities.

Asvatara rejects inaction before an apparently impossible deed and resolves to practice austerities so the desired accomplishment may occur.
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The Markandeya Purana CANTO xxir. / CAJTTO XXII. / Canto XXIII. / CANTO XX nr.; lines 6907-7010 confidence: high

The Naga king goes to Plakshavatarana, a pilgrimage place on Himavat, practices arduous austerities, praises Sarasvati, fixes his mind, restricts food, and performs the three prescribed ablutions.

Asvatara travels to Plakshavatarana on Himavat, practices austerities, and praises the goddess Sarasvati to propitiate her.
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The Markandeya Purana CANTO XXSVlII. / YOGA OE EELIGIOUS DETOTION. / Canto XXXIX. / CANTO XXXIX.; lines 10591-10702 confidence: medium

The passage states that the soul must be conquered by soul; faults are burnt by breath restraint, stains by abstraction, sensual enjoyments by sense restraint, and unbridled qualities by meditation; metal impurities burnt out when melted are used as a comparison.

The passage frames yoga as a difficult victory in which the soul is conquered by soul through breath restraint, sense control, abstraction, and meditation, with final emancipation as the stated result.
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The Markandeya Purana CANTO XXSVlII. / YOGA OE EELIGIOUS DETOTION. / Canto XXXIX. / CANTO XXXIX.; lines 10591-10702 confidence: medium

The practitioner withdraws the senses from their objects, gathers breath, faculties, and mind into abstraction, draws in desires like a tortoise drawing in its limbs, delights in soul, sees soul in soul, and purifies himself externally and internally.

The devotee withdraws senses, breath, faculties, mind, and desires, like a tortoise withdrawing limbs, and is then described as seeing soul in soul.
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The Markandeya Purana CANTO XXXIX. / CANTO XL. / Canto XL. / AILMENTS CONNECTED WITH TOGA,; lines 10868-10927 confidence: medium

The passage says a mentally ailing yogi longs for alms-giving, science, supernatural power, metals and riches, heaven, godhead, supreme godhead, elixir-producing actions, flying on storm-winds, sacrifice, inhabiting water and fire, sraddha fruits, and mortifications.

The passage classifies longings for supernatural power, wealth, heaven, godhead, elixir, flying on storm-winds, sacrifice, and inhabiting water and fire as symptoms of mental ailment in a yogi.
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The Markandeya Purana CANTO XXXIX. / CANTO XL. / Canto XL. / AILMENTS CONNECTED WITH TOGA,; lines 10868-10927 confidence: high

After earlier ailments are overcome, other ailments arise from goodness, passion, and ignorance; five named ailments are called roots of bitterness that hinder yogis’ religious meditations.

The ailments of illusive vision, hearing, and deity involve extraordinary appearances, complete hearing of sounds, sound over vast distances, and seeing all around; these are named as roots of bitterness that hinder yogic meditation.
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The Markandeya Purana CANTO XXXIX. / CANTO XL. / Canto XL. / AILMENTS CONNECTED WITH TOGA,; lines 10868-10927 confidence: medium

“A yogi should strenuously restrain his mind when beset with such thoughts. By making his mind cling to Brahma he is liberated from ailments.”

The passage says that restraining the mind and making it cling to Brahma liberates the yogi from ailments.
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The Markandeya Purana CANTO XXXIX. / CANTO XXXIX. / CANTO XL. / Canto XL.; lines 10848-10865 confidence: high

Canto XL is headed 'The Yogi's bliss'; the summary says Dattatreya explains to Alarka yogic ailments, their five varieties, duties, stages to final emancipation, eight marks, and results of union with the Supreme Spirit.

A named teacher explains to a listener the ailments affecting a yogi's soul and the larger path involving duties, stages, signs, and final union.
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The Markandeya Purana CANTO XXXIX. / CANTO XXXIX. / CANTO XL. / Canto XL.; lines 10848-10865 confidence: medium

Dattatreya says: 'I will succinctly declare to thee the ailments ... that prevail in the soul of a yogi ... hearken to me.'

The yogi is described as longing for fruitive rites and objects of human desire while the passage is discussing ailments of the yogi's soul.
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The Markandeya Purana CANTO XXXIX. / CANTO XXXIX. / CANTO XL. / Canto XL.; lines 10848-10865 confidence: medium

Canto XL is headed 'The Yogi's bliss'; the summary says Dattatreya explains to Alarka yogic ailments, their five varieties, duties, stages to final emancipation, eight marks, and results of union with the Supreme Spirit.

The introductory summary explicitly mentions stages by which final emancipation is attained, eight premonitory marks, and results of union with the Supreme Spirit.
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The Markandeya Purana CANTO xxxrai. / Canto XXXYIII. / A DISQUISITION ON THE SOUL. 191 / CANTO XXSVlII.; lines 10495-10541 confidence: medium

“down the tree of selfishness with the axe of learning,” sharpened by association with the good, and “travel along that path.”

The passage describes traveling a path toward religious knowledge and later asks for yoga to attain deliverance and oneness with Brahma.
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The Markandeya Purana Hirita ; see note ** p. 28. / CANTO XV. / Canto XYI. / CANTO X?I.; lines 5044-5146 confidence: medium

The son instructs the father to abandon householder life, become a hermit and mendicant, forsake fire and possessions, focus on the Supreme Soul, and attain devotion that leads to final emancipation.

The son tells the father to abandon householder life, forsake fire and possessions, become a hermit and mendicant, and attain devotion leading to final emancipation.
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The Markandeya Purana ILL OMENS PEESAGINO DEATH. / CANTO XLIII. / CANTO XLIV. / CANTO XLIY.; lines 11797-11860 confidence: high

Alarka enthrones his eldest son as king, abandons every tie, and resorts to the forest for his own perfection.

Alarka, Jada, and Jada's father each abandon worldly ties or possessions and pursue perfection, final emancipation, or supreme bliss.
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The Markandeya Purana INDICATIONS OF UNION WITH BFAHMA. / Canto XLL / CANTO XLI. / Canto XLII.; lines 11220-11254 confidence: medium

Canto XLII is introduced as an exposition of Om; the heading states that Om designates the Supreme Soul Brahma and that comprehension and meditation on it bring final absorption into Brahma. Dattatreya speaks.

The heading says comprehension and meditation on Om bring final absorption into Brahma, while the verses instruct the yogi to utter Om to attain the Supreme Soul.
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The Markandeya Purana INDICATIONS OF UNION WITH BFAHMA. / Canto XLL / CANTO XLI. / Canto XLII.; lines 11220-11254 confidence: medium

The Supreme Soul is visible, exists in all forms, has the universe composing its feet, head, and neck, and is lord and creator of the universe.

The yogi is described as beholding the Supreme Soul, visible and existing in all forms, whose bodily parts are composed by the universe.
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The Markandeya Purana KINO UTTAMA CONYERSES WITH A RAKSHA3A. / CANTO r.xx. / THE BSAHMAN WOMAN RESTORED TO HER HFSBAKD. / Canto LXXl.; lines 23308-23336 confidence: medium

The king reflects that he abandoned his wife, considers enquiring of the best of munis with the eye of knowledge, mounts a chariot, and goes to the dwelling of the great muni, who is righteous and knows the three periods of time.

The king resolves to enquire of a muni described as having the eye of knowledge and knowing the three periods of time, then travels to him by chariot.
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The Markandeya Purana Terrible. / COHCEPTIOH AND GESTATION. / Canto XI. / CANTO XI.; lines 3807-3917 confidence: medium

The speaker says there is no pleasure in a world crowded with pains and asks why, while striving for emancipation from existence, he should observe the three branches of religion.

The speaker asks about striving for emancipation from existence, and the father praises the declaration as relying on the fruit from bestowing knowledge.
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The Markandeya Purana The Markandeya Purana / CANTO I. / THB GUESS ON VA?U.; lines 126-176 confidence: medium

Markandeya tells Jaimini of birds who will speak to him and resolve his doubts.

Markandeya instructs Jaimini to visit and question the learned birds who dwell in a cave in the Vindhya mountains.
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The Markandeya Purana YOGA OE EELIGIOUS DETOTION. / Canto XXXIX. / CANTO XXXIX. / CANTO XXXIX.; lines 10705-10816 confidence: medium

Steady mental abstraction is called twelve pranayamas; two kinds of dharana are known; a devotee controlling his soul has faults perish and sees supreme Brahma and other realities separately.

The practitioner restricts food and breath, restrains the senses, practices mental abstraction, and is said to see supreme Brahma and attain equality with the imperishable.
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The Ramayan of Valmiki BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27103-27188 confidence: medium

The travelers ask Sutíkshṇa for permission to leave, saying they wish to visit ascetic homes and saintly brotherhoods in Daṇḍak’s wood before the sun grows hot.

Ráma states that the group will roam Daṇḍak forest to visit saintly ascetic brotherhoods devoted to penance, while Sutíkshṇa frames the route through hermitages and sacred natural places.
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The Ramayan of Valmiki BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27103-27188 confidence: medium

The travelers say they have slept well, ask the holy lord for permission to journey forth, state their wish to visit ascetics’ homes and saintly brotherhoods in Daṇḍak wood, and bow humbly.

The stated purpose of travel is to roam Daṇḍak wood and visit ascetic homes and saintly brotherhoods devoted to penance and vows.
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The Ramayan of Valmiki Canto CXII. The Sandals. / Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage.; lines 26575-26704 confidence: medium

The prostrate giant yields, praises Rāma’s might, recognizes him as Rāma son of Daśaratha, and identifies the Maithil lady and Lakṣmaṇ standing there.

After yielding, Virādha reveals his identity and directs Rāma to the holy Śarabhanga to earn blessings.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26707-26883 confidence: medium

Ráma sees a radiant heavenly monarch near Śarabhanga: Indra in an aerial car with tawny coursers, canopy, nymphs, gods, saints, bards, and armed youthful attendants; Ráma points out the car and attendants to Lakshmaṇ.

Indra appears at the hermitage but departs before Ráma speaks, saying Ráma still has a great enterprise before him and will see Indra later as victor.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26886-27059 confidence: medium

Rama replies that he will obey his father's decree in the forest, protect the ascetics, and slay the fiends with his and Lakshmana's martial power.

Rama journeys through the forest under a vow-like paternal command, visits hermitages, receives petitions and spiritual offers, and seeks guidance on where to dwell.
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The Ramayan of Valmiki Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26886-27059 confidence: medium

Rama promises that while he keeps his father’s decree in the forest, he will free the hermits from foes and slay the fiends with Lakshmana’s might; he then sets out toward Sutikshna’s home.

Rama travels through the forest under his father’s decree, moves from Sarabhanga’s guidance to Sutikshna’s hermitage, and asks the sage where he should dwell.
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The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56792-56825 confidence: medium

Rama renews the search, pursues the robber to his hold, bridges the sea from shore to shore, and finds his queen.

Rama searches for the abducted queen, pursues the robber to his hold, and bridges the sea from shore to shore.
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The Ramayan of Valmiki Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56792-56825 confidence: medium

Hanúmán, called mighty-souled, tells the tale of Ráma’s wanderings from the first day in Daṇḍak wood.

Hanúmán recounts Ráma’s wanderings from Daṇḍak wood through battles, loss, renewed search, sea-bridging, and recovery of the queen.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27420-27561 confidence: medium

Rama returns to Sutikshna’s abode; in the holy wood he asks the sage for the way to Agastya’s dwelling, saying he wishes to go with his wife and brother to greet and honor Agastya.

Rama asks Sutikshna to guide him to Agastya’s dwelling because he wishes to greet and honor the saintly hermit.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27420-27561 confidence: medium

In Sutīkshṇa’s presence, Rāma says he cannot trace the path to Agastya’s dwelling and wishes to go there with Sītā and Lakshmaṇ to obtain the hermit’s favor and greet him reverently.

Rāma asks how to find Agastya, described as a saintly hermit, so he may obtain his favor and greet him reverently.
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The Ramayan of Valmiki Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27563-27702 confidence: medium

Sutíkshṇa tells Ráma to travel south to the dwelling of Agastya’s brother, marked by Pippal trees, birds, lakes, lilies, and water birds, and then farther south to Agastya’s residence among shady trees.

Sutíkshṇa directs Ráma and his companions southward to the residences of Agastya’s brother and Agastya, with detailed natural and ritual landmarks.
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The Ramayan of Valmiki Canto IV. Within The City. / Canto VI. The Court. / Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall.; lines 45583-45620 confidence: medium

The Vánar enters the banquet hall for a strict search and finds women sleeping on the ground after song, games, dance, wine, and sleep.

The Vánar conducts a strict search through multiple spaces for Sítá and does not find her.
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The Ramayan of Valmiki Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt. / Canto LVII. Trisanku.; lines 7379-7465 confidence: medium

Brahmá departs with the Gods; Viśvámitra scorns the grace, laments that being made only a royal saint is inadequate, and renews his vows.

Viśvámitra rejects the royal-saint rank as insufficient and renews his vows with stricter zeal.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44487-44551 confidence: medium

“none of all the host was found / To clear the sea with desperate bound”

The host gathers to assess who can cross the sea, and the inability of ordinary members creates a crisis before the quest can continue.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: medium

The speaker says Hanumán alone can aid the Vánars, urges him to display his strength and spring over the ocean, and says the exploit will rival one who stepped through earth and sky.

The chieftain recalls Hanumán's origin and powers, urges him to leap over the ocean, and Hanumán vows to find the Maithil lady.
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The Ramayan of Valmiki Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44554-44719 confidence: medium

The speaker calls Hanumán the sure hope of the rest and urges him to rise and spring over the ocean, comparing the exploit to one who stepped through earth and sky.

The chieftain urges Hanumán to spring over the ocean, and Hanumán vows to find the Maithil lady.
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The Ramayan of Valmiki Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV.; lines 37302-37465 confidence: medium

Rama laments; Lakshman urges him not to sink under grief, to endure, and to rise and begin the search for Ravana.

After counsel, Rama rises resolved and begins the journey to search for Ravana and recover Sita.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 confidence: high

Hanumán, called Rávaṇ’s foe in this context, resolves to trace the captive to her hiding-place by airy pathways and prepares for the task.

Hanumán prays, announces his destination and task, and launches across the sea to search for the captive lady.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 confidence: high

The Sea, wishing to aid Ráma’s cause, tells Maináka to rise from the watery bed so Hanumán may rest; Maináka is described as guarding the Asurs in the deep.

The Sea actively seeks to help the mission and asks the mountain Maináka to rise and offer rest.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 confidence: high

Maináka appears in human form, praises Hanumán, offers him rest and sweet fruits, invokes guest-honour, and honors him as son of the Wind.

Maináka offers hospitality, but Hanumán refuses to rest or turn aside and continues the flight.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44748-44920 confidence: medium

Hanuman, described as Ravana's foe and later as the Vanar, resolves to trace the captive to her hiding-place by aerial pathways.

Hanuman states that he will go to Ravana's city and continue searching elsewhere if the captive lady is not found there.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44922-45050 confidence: medium

Hanuman says Rama and Sita lived in Dandaka, Ravana stole Sita, and he goes as Rama’s willing messenger to see her.

Hanuman crosses the sea through supernatural obstacles to trace the Maithil queen in Lanka.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44922-45050 confidence: medium

Hanuman tells her that Ravana stole Sita, Rama’s Maithil spouse, and that he travels by Rama’s command as a messenger; he promises to return after seeing Sita.

Hanuman travels as Rama’s messenger across the sea and through the sky toward Lanka, overcoming supernatural obstacles on the way.
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The Ramayan of Valmiki Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 45053-45133 confidence: medium

Lanká, seat of Rávaṇ's rule, has domes, turrets, golden walls and gates, moats with lilies, bolts, bars, sentinels, armed Rákshases, broad streets, banners, and is said to be planned by heaven's architect.

The Vánar's stated purpose is to find the captive Maithil queen/Sítá within a hostile fortified city.
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The Ramayan of Valmiki Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48075-48164 confidence: medium

Hanumán gives Ráma the gem from Sítá’s brow and reports crossing the sea, searching the giants’ island, and finding Sítá guarded and threatened by demons.

Hanumán says he crossed the sea, searched the giants’ island, found Sítá, and returned with news.
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The Ramayan of Valmiki Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48075-48164 confidence: medium

Hanumán says he crossed the sea and searched for Sítá in the giants’ island.

Hanumán crosses the sea, searches the giants’ isle, finds Sítá, and Ráma asks him to guide the way back to her.
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The Ramayan of Valmiki Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48167-48308 confidence: medium

Ráma says he thinks sadly of the sea and asks how the forces can cross the ocean that separates them from the giant’s home.

Ráma and Sugríva discuss the ocean as the obstacle between the army and Lanká, and Sugríva proposes casting a bridge across the sea.
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The Ramayan of Valmiki Canto LVII. Trisanku. / Canto LVIII. Trisanku Cursed. / Canto LIX. The Sons Of Vasishtha. / Canto LXI. Sunahsepha.; lines 7984-8153 confidence: high

Viśvámitra continues austerity and fasting on Pushkar’s shore for a thousand years; the gods approach, and Brahmá calls him Saint.

Viśvámitra repeatedly undertakes thousand-year penances and seeks increasingly elevated titles from Brahmá.
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The Ramayan of Valmiki Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March.; lines 48460-48585 confidence: medium

Rāma says they have reached “King Varuṇ’s realm the sea” and must decide “how / To cross the flood” and “storm the giant’s isle.”

The army reaches a vast ocean that denies passage, and Rāma states that they must plan how to cross it in order to attack the giant’s island.
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The Ramayan of Valmiki Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed.; lines 55124-55282 confidence: high

Susheṇ says Lakshmaṇ is not dead, noting signs in his brow, skin, and palms, and sends Hanumán to Mahodaya’s peak for herbs that give life, health, and strength.

A healer sends Hanumán to a named peak for herbs with life-giving power, and Hanumán travels through the clouds to obtain them.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22416-22555 confidence: medium

Bharadvāja recalls Rāma, whom Kauśalyā bore, being sent into fourteen years of forest exile with wife and brother by his father’s order, then asks whether Bharat intends to harm him or enjoy his elder’s realm.

After testing Bharat’s intent, Bharadvāja identifies Rāma’s dwelling at Chitrakūṭa and tells Bharat to go there in the morning.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22780-22932 confidence: medium

Bharat joins his hands, bends his head, says every man and beast was satisfied, and asks the sage to tell him how far and which way to Rāma’s lone retreat.

Bharat, moved by fraternal love, asks a sage how to reach Rāma’s lone retreat, and the sage provides sacred-geographical directions.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22780-22932 confidence: medium

In the morning, Bharat approaches the anchorite with joined hands after worship fires are fed; Bharadvāja asks whether the night and feast pleased him and his followers.

After a night at the hermitage, Bharat asks the sage how to reach Rāma and receives a route to the forest retreat.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22934-23085 confidence: medium

The host moves through woods, startling animals; Bharat describes Chitrakúṭa, the Mandákiní, wooded slopes, flowering trees, deer, birds, dust, and hermit resting places.

Bharat leads a royal host into a forest and directs a search for Ráma and Lakshmaṇ near Chitrakúṭa.
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The Ramayan of Valmiki Canto LXXXII. The Departure. / Canto LXXXIII. The Journey Begun. / Canto LXXXV. Guha And Bharat. / Canto XC. The Hermitage.; lines 22934-23085 confidence: medium

Bharat circles the revered saint, bids farewell, orders his men collected, and departs with chariots, elephants, infantry, royal women headed by Kausalya, and his own litter on a southward march.

Bharat leads a large party into a forest and hermit landscape, instructing them to search for Rama and Lakshman.
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The Ramayan of Valmiki Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope.; lines 45671-45761 confidence: medium

Hanuman resolves not to return unless he finds Sita and considers hermit life, self-immolation on a pyre, fasting to death, or dying in Lanka rather than destroying his race and king.

After despairing over a fruitless search and considering death, Hanuman discovers an unsearched sacred-looking grove, invokes celestial powers, and continues his mission.
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The Ramayan of Valmiki Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope.; lines 45671-45761 confidence: medium

Hanumán sees an unsearched grove with many bright Aśoka trees and resolves to enter and renew the search in its tangled shade.

After despair, Hanumán sees an unsearched Aśoka grove, renews his search there, and invokes celestial powers for success.
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The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 45764-45931 confidence: high

Hanumán enters the Asoka grove, sees abundant trees and flowers, is covered by falling blossoms, and observes a lake, hill, grottoes, and stream.

Hanumán searches the grove for Sítá, then recognizes her as Ráma’s wife whom Rávan bore away and who is now guarded by hostile beings.
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The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46295-46429 confidence: medium

Sítá wonders why Ráma has not come, concludes he does not know where she is, and says Lanká, surrounded by the deep, would fall if he knew.

Sítá says that if Ráma knew her location, he would cross land and sea to free her and Lanká would fall.
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The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46432-46573 confidence: medium

Hanumán watches concealed, hears Sítá and the demons, reflects that he has found the Maithil queen after a long Vánar search, and has secretly explored the palace of the Rákshas lord.

Hanumán says the Vánar hosts have sought Sítá from east to west and sea to sea, and that only he can leap the hundred leagues across the sea essential to Ráma’s enterprise.
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The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46432-46573 confidence: medium

Hanumán watches concealed, hears Sítá and the fiends, reflects that he has found the Maithil queen after the Vánara search, and recalls that he explored the Rákshas lord's palace unseen.

Hanumán has searched as a Vánar agent, found the Maithil queen, secretly explored the enemy palace, and must preserve the mission by consoling her and returning across the sea.
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The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46576-46655 confidence: medium

By Sugríva’s decree the Vánars search for the queen; Sampáti’s counsel sends the speaker leaping a hundred leagues across the deep.

The Vánar speaker says Sampáti’s counsel led him to leap a hundred leagues across the deep and find the long-sought queen.
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The Ramayan of Valmiki Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46576-46655 confidence: medium

By Sugríva’s decree the Vánar legions search for Sita; Sampáti’s counsel tells the speaker to leap a hundred leagues across the deep.

Sugríva orders Vánar legions to search for Sita, and the speaker reaches her by leaping a hundred leagues across the deep.
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The Ramayan of Valmiki Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41299-41435 confidence: medium

The speaker says Sugríva’s realm is won, urges him to honor friendship and vow, repay Ráma who restored his realm and life, renew the search for Sítá, and send Vánar captains through earth, skies, sea, heaven, and land.

The speaker calls for renewed search for Sítá, described as lost to view, and imagines searchers moving through earth, skies, realms above and below, sea, heaven, seas, and land.
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The Ramayan of Valmiki Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46658-46840 confidence: medium

Hanuman says he is Sugriva's servant, came by Sugriva's order, and crossed the sea by a desperate leap to Lanka in search of Sita.

Hanuman says the Vanara hosts searched the lands, reached the coast, and he crossed the sea to Lanka to find Sita.
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The Ramayan of Valmiki Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46658-46840 confidence: medium

“Sugríva’s servant, I, by name / Hanumán... / With desperate leap I crossed the sea / To Lanká’s isle in search of thee...”

Hanumán says he crossed the sea to Lanká in search of Sítá and found her after the Vánar hosts searched the lands.
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The Ramayan of Valmiki Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43033-43125 confidence: high

Sugriva summons Satabal, calls him a Vanar chief, orders him to explore the north with a host of one hundred thousand and Yama's sons, and tells him to search rivers, woods, hills, and the Hills of Snow.

Satabal's host is ordered through an extensive route of sacred mountains, divine residences, hidden caves, blessed lands, and a forbidden northern boundary.
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The Ramayan of Valmiki Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43033-43125 confidence: high

Sugriva addresses Satabal, tells him to explore the north with a hundred-thousand host and Yama's sons, and orders the search of rivers, woods, and hills.

The ordered expedition proceeds through many named sacred and remote regions, including divine residences, blessed lands, and a final cosmic boundary.
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The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6574-6650 confidence: medium

Ráma, with Lakshmaṇ and following a guide, enters the grove and sees the radiant hidden penitent Ahalyá, who has been unseen until Ráma comes to set her free.

Ahalyá remains screened from all eyes in a grove until Ráma, traveling under guidance, arrives and sets her free.
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The Ramayan of Valmiki Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6653-6822 confidence: medium

Visvamitra tells Janak that the youths are sons of Dasaratha, accompanied him, dwelt in the hermitage, killed demons, saw Ahalya freed, met her husband, and came to learn the famous bow's virtue.

Visvamitra says the princes came to know the virtue of the famous bow.
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The Ramayan of Valmiki Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati. / Canto L. Janak.; lines 6653-6822 confidence: medium

The sons of Raghu travel under a sage’s guidance, find an enclosed sacrificial ground, and Rāma praises Janak’s rite preparations, numerous Brāhmans, tents, and wains.

The princes journey under Viśvámitra’s guidance and are said to have come to learn the virtue of the famous bow after prior ordeals and travels.
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The Ramayan of Valmiki Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring.; lines 43128-43167 confidence: medium

“O best of Vánars, naught can stay / By land or sea thy rapid way, / Who through the air thy flight canst bend, / And to the Immortals’ home ascend.”

Hanumán is singled out for a difficult search because he can traverse land, sea, air, and the Immortals’ home and knows many realms.
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The Ramayan of Valmiki Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring.; lines 43128-43167 confidence: medium

The monarch praises Hanumán’s unhindered way by land and sea, flight through air, ascent to the Immortals’ home, knowledge of realms, mountains, lakes, and seas, and untiring strength and speed; he also compares him to his wind-monarch sire.

Hanumán is specially commissioned to search across many domains and bring back the lady who has long been lost and is described as captive and Ráma’s wife.
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The Ramayan of Valmiki Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43170-43265 confidence: medium

Vánar forces depart in assigned directions: Śatabal north, Hanumán with Angad and Tára’s multitude south, Vinata east, and Susheṇ west.

The passage combines search parties sent to the four directions with Sugríva’s recollection of traversing the earth’s regions, mountains, seas, and remote limits.
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The Ramayan of Valmiki Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43170-43265 confidence: high

The Vánars depart rapidly; Śatabal goes north, Hanumán with Angad and Tára’s multitude goes south, Vinata goes east, and Susheṇ goes west.

The Vánar forces depart under royal decree into assigned directions in pursuit of a rescue quest.
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The Ramayan of Valmiki Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43170-43265 confidence: medium

The Vánars depart rapidly; Śatabal goes north, Hanumán with Angad and Tára’s multitude goes south, Vinata goes east, and Susheṇ goes west.

The search and Sugríva’s explanation cover seas, hills, plains, the farthest bounds of earth, cardinal regions, mountains, and waters.
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The Ramayan of Valmiki Canto XLII. The Sally. / Canto XLIII. The Single Combats. / Canto XLIV. The Night. / Canto L. The Broken Spell.; lines 52409-52579 confidence: medium

Susheṇ recalls that when Gods and fiends fought, Vṛihaspati cured fallen heavenly warriors with herb and spell and restored life, sense, and vigor.

Susheṇ proposes that swift Vánars fetch herbs from Chandra and Droṇa by the Milky Ocean, herbs said to heal wounds and bestow life.
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The Ramayan of Valmiki Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43268-43440 confidence: high

Sugríva sends legions in quest of Sítá; they travel by towns, lakes, rivers, valleys, plains, and groves, resting beneath fruiting trees at night.

The search is explicitly a quest for Sítá, and the searchers refer to a robber fiend seen fleeing toward the region where Hanumán searches.
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The Ramayan of Valmiki Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43268-43440 confidence: high

Angad says the Vánars have searched valleys, caves, hills, brooks, woods, and wilderness in vain; he urges them to cast aside grief and sloth, renew effort, and remember Sugríva’s severity and Ráma’s wrath.

Angad and Gandhamádan urge the exhausted Vánars to resume the search after failure, emphasizing effort, resolve, and obedience to command.
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The Ramayan of Valmiki Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43268-43440 confidence: medium

The Vánars report searching hills, woods, caves, ravines, brooks, thickets, wastelands, and dens, and say Hanumán may find the Maithil lady because the robber fiend flew toward his quarter.

The search repeatedly moves through hills, caves, ravines, forests, waters, desert, and Vindhya’s southern region in pursuit of Sítá.
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The Ramayan of Valmiki Canto XLIII. The Ruin Of The Temple. / Canto XLV. The Seven Defeated. / Canto XLVI. The Captains. / Canto XLVII. The Death Of Aksha.; lines 47615-47734 confidence: medium

Hanuman says he crossed the sea to free the Maithil lady, searched for her, and found her weeping in the grove.

Hanuman says he crossed the sea to set the Maithil lady free and found her weeping.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35230-35390 confidence: medium

Ráma searches further, finds a fiend’s footprint and Sítá’s smaller traces where she fled in despair crying for help before a giant’s tread.

Ráma reads footprints, ornaments, and wreckage to understand Sítá’s disappearance and the direction of violence against her.
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The Ramayan of Valmiki Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35393-35562 confidence: high

Rāma stands incensed, mourning his ravished dame; he looks at his bow and is compared to fire of Fate or Hara at doomsday, able to desolate or consume the triple world.

Sītā has been stolen; Lakshmaṇ urges Rāma to seek the abductor across earthly and divine spaces until she is restored.
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The Ramayan of Valmiki Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54549-54683 confidence: high

Jambavan says Hanuman is the one on whom hope depends: if Hanuman lives, the others are alive though dead; if he is dead, the living are as dead. Hanuman approaches, and Jambavan tells him to save the Vanars and heal the sons of Raghu.

Jambavan sends Hanuman over the sea to a Himalayan mountain to obtain rare radiant herbs needed to save the army.
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The Ramayan of Valmiki Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54549-54683 confidence: medium

Jambavan tells Hanuman to save the Vánars and Raghu’s sons by flying over the sea to the Himalaya, where a mountain between Kailasa and Rishabh bears four radiant herbs with powers to extract shafts, restore life, heal wounds, and restore color.

Hanuman is sent over the sea to Himalayan summits to obtain rare healing plants and flies through the air to reach them.
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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

Hanuman rises again with Angad and Tara and searches mountain caverns, passes, wooded slopes, and the Vindhya region while the appointed day is near.

The Vanars continue a difficult search through mountains, are pressed by time, and enter a cave while suffering hunger, thirst, and weariness.
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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 XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave.; lines 43443-43565 confidence: high

The cave is vast and rayless; the Vánars continue through darkness while hungry, thirsty, and worn, then see day-like splendour and golden trees emitting flamy light.

After the dark cave passage and distress, the Vánars find a luminous forest with golden trees, pools, streams, precious buildings, fruits, honeycomb, and golden bees.
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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: high

Ráma came to Daṇḍak forest with his brother and wife; the giant Rávaṇ stole his spouse, and Sugríva sent the Vánars to aid Ráma so she could be restored.

Rávaṇ steals Ráma’s wife, and Sugríva sends the Vánars south to find and restore her.
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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: high

Hanumán says Ráma came to Daṇḍak forest with his brother and wife, and Rávaṇ stole Ráma’s spouse from the forest shade.

Rávaṇ has stolen Ráma’s spouse, and Sugríva sends the Vánars through the southern land to find the lady and the fiend.
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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

Hanumán says the ascetic woman fed and preserved the Vánars when they were near death; she replies that her holy life needs no service from them.

The ascetic woman preserves the Vánars with food and frees them from the cave to daylight through penance, fasting, and holy rite.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 confidence: medium

Angad recounts Vanara lineage, Rama’s exile, Sita’s abduction, Jatayus’s fight and death, Rama and Sugriva’s covenant, Bali’s death, Sugriva’s search command, the month lost in Maya’s underground cavern, and the Vanaras’ resolve to fast and die.

Sugriva sends a host to seek Rama’s queen from coast to coast, including unknown lands and the enchanted cavern.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44055-44194 confidence: medium

Sampáti says his wings and strength are gone, yet his words will aid Ráma and prosper Ráma’s enterprise.

Wingless, aged Sampáti cannot act physically but gives crucial sight-based information and directions for the search.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44055-44194 confidence: high

The Vánars must go a hundred leagues south beyond the sea, find the Videhan lady, and return home.

Sampáti instructs the Vánars to go south, cross a hundred leagues of sea, find Sítá, and return home.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44197-44375 confidence: medium

Nisakar says Vanara envoys sent by Rama will seek Sampati, who must tell them the lady’s fate and wait until the due moment for his burnt wings to sprout anew.

Rama’s Vanara envoys are foretold to seek Sampati, who will declare the lady’s fate to them.
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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 44197-44375 confidence: high

Niśakar tells Sampáti his wings, strength, and sight will return; by penance he sees future things: Ráma of Ikshváku’s line will be exiled with Lakshmaṇ, Rávaṇ will steal Ráma’s wife, she will refuse wooing and food, and Indra will minister heavenly food to her.

Rávaṇ is foretold to steal Ráma’s wife; Vánar envoys sent by Ráma will seek the place and receive information from Sampáti.
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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 44378-44417 confidence: low

After Niśakar sought the skies, the speaker was burdened by doubts; he says the saint prevented his death and that the hermit’s words told him to live for Ráma’s sake, dispersing anguish like light dispels night.

The hermit’s words prevent the speaker’s death, direct him to live for Ráma’s sake, and lead to renewed confidence in the search for the dame.
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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 44378-44417 confidence: medium

Before the Vánars, young pinions grow from the speaker’s side; he rejoices that wings consumed by the Lord of Day have been restored through the anchorite, and that youth and strength return.

The Vánars are urged to continue, are told that the dame is alive, and gain courage after witnessing the restored wings and hearing the speaker’s words.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35841-35998 confidence: medium

After every rite is paid, the princely brothers travel onward in the lady’s quest, armed and moving through lonely woods toward the southern land.

The brothers’ travel is explicitly framed as a quest for Sita after the lady’s loss.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35841-35998 confidence: high

After every rite is paid, the princely brothers travel onward in the lady’s quest, armed and moving through lonely woods toward the southern land.

The heroes pass through dark, tangled, frightening forests and continue despite hardship while pursuing their search.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35841-35998 confidence: medium

The princely brothers travel armed through difficult woods, continue the lady’s quest, pass Krauncha’s wood, and search for Sita while dismayed at her loss.

The brothers travel through dark, tangled forests while their thoughts are bent on Sita and they are engaged in the lady’s quest.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36168-36290 confidence: medium

Danu says his cursed state makes his knowledge faint, but once his corpse is placed in the grave and honored with fire, he will name one who knows the giant robber well.

Danu directs Rama toward a future ally who knows the giant robber and whose eyes uncover the triple world.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36168-36290 confidence: medium

Danu asks that his body be laid in a pit and burned; once placed in the grave and honoured with fire, he will tell who knows the giant robber well.

Danu promises to identify a faithful ally whose searching eyes see the triple world and who will aid Rāma in seeking the giant robber.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 confidence: medium

Kabandha rises from the pyre spotless and resplendent, adorned with wreath and gold ornaments, and appears in a bright swan-drawn chariot in the sky.

Kabandha, after rising transformed, instructs Rāma where to go and whom to befriend in order to recover Sītā.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36293-36417 confidence: high

Kabandha says Rāma and Lakshmaṇ suffer grief because Rāma’s consort has been torn away.

Rāma’s consort is described as torn away, and Kabandha gives instructions for finding and restoring her.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36419-36581 confidence: medium

Kabandha directs the travelers west through groves of rose-apple, jak, mango, and other trees that may be climbed or shaken for sweet fruit compared with Amrit; the next grove is compared to Nandan, Northern Kuru, and Chaitraratha.

A radiant counselor gives the royal pair a route through fruitful groves, Pampa, Matanga's sacred wood, and Rishyamuka, ending with directions toward Sugriva while urging them to continue their search.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36419-36581 confidence: high

Kabandha directs Raghu's son through westward fruit trees and delightful groves; Lakshman may climb or shake branches and provide Amrit-like fruit.

A transformed or radiant counselor gives the travelers a detailed route through groves, waters, hermitages, and a mountain refuge, ending by telling them to pursue their search.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36583-36740 confidence: medium

Savari recounts how her saints departed in dazzling chariots and foretold that Rama and Lakshman would visit her grove and that she should honor them as guests.

Savari reports that departing saints foretold Rama's visit and instructed her to honor him when he came.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36743-36860 confidence: high

Ráma urges Lakshmaṇ toward Pampá and Mount Rishyamúka, where Sugríva dwells with four Vánar chiefs in fear of Báli; Ráma says his hopes for the quest depend on Sugríva.

Ráma explicitly speaks of a quest whose prosperous end depends on finding Sugríva.
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The Ramayan of Valmiki Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36743-36860 confidence: high

Ráma urges going to Pampá and Rishyamúka, where Sugríva dwells with four Vánar chiefs while fearing Báli; Ráma says Sugríva is vital to the quest, and Lakshmaṇ agrees to leave.

Ráma’s stated quest depends on finding Sugríva, and his grief is explicitly tied to Sítá being lost.
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The Ramayan of Valmiki Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7166-7341 confidence: medium

Viśvāmitra gives the empire to his only remaining son, seeks a hermit-grove near the Himalaya, and undertakes severe penance to gain Mahādeva’s grace.

Viśvāmitra withdraws to a Himalayan hermit-grove, performs severe penance, and receives secret bow-science, mystic art, and weapons from Śiva.
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The Ramayan of Valmiki Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7166-7341 confidence: medium

After mourning the loss of army and sons, Viśvámitra gives his empire to his surviving son and goes to the Himalaya to practice penance for Mahādeva’s grace.

Viśvámitra withdraws to the Himalaya for penance, Śiva appears, and the requested science of the bow, spells, and divine weapons are granted.
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The Ramayan of Valmiki Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7343-7376 confidence: high

The king, overpowered and ashamed, says: “Warriors’ strength is poor and slight; / A Bráhman’s power is truly might,” and says the Bráhman staff has quelled his darts.

After defeat and shame, the king resolves to rule his senses, begin austerity, and strive to win Bráhmanhood.
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The Ramayan of Valmiki Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44420-44484 confidence: medium

The Vánars spring up joyfully, go swiftly to the sea, and stand on the strand gazing at the deep with sad eyes as billows roar and strike the banks.

The Vánars reach the ocean during their task and must find someone able to cross a hundred leagues of sea.
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The Ramayan of Valmiki Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44420-44484 confidence: medium

The Vánars spring up in triumph and go swiftly toward the sea, intent on the mighty task.

The Vánars arrive at the ocean while intent on a mighty task, and Angad asks who can cross the hundred-league sea to fulfill the mission obligation.
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The Ramayan of Valmiki Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14329-14415 confidence: medium

She says forest woes afflict those with uncontrolled senses, recalls a begging woman who described forest griefs, and calls going with Rama a purifying pilgrimage in which her husband is a god to her.

The wife describes following Rama into the greenwood as a pilgrimage that enchants her heart and says her spirit will be purified at his side.
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The Ramayan of Valmiki Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14329-14415 confidence: medium

Sita says she had often wished to seek the greenwood shade with Rama, to follow him, and that this pilgrimage enchants her heart.

Sita describes following Rama into the greenwood as a pilgrimage and says nearness to him will purify her spirit and free her soul from sin.
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The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42570-42605 confidence: medium

The king reviews the countless Vánar multitude and speaks to Raghu’s mighty son, noting that the hosts are gathered.

A vast Vánar host is gathered to obey Ráma, and Ráma directs it toward finding Sítá and Rávaṇ before completing the enterprise.
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The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42607-42771 confidence: medium

The search is to cover caves, mountains, woods, waves, rivers, groves, islands, sea-circled cities, villages near Mandar, Yavadwipa, Mount Sishir, ravines, passes, and thickets.

The ordered route passes through distant lands, seas, cosmic mountains, supernatural beings, and a lightless boundary beyond the sun.
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The Ramayan of Valmiki Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42607-42771 confidence: medium

Sugriva calls a powerful Vanar prince, tells him to take ten thousand trained Vanars, search the eastern region, seek Sita, and trace where Ravana hides.

The Vanars are ordered through an extensive eastward itinerary of rivers, seas, mountains, caves, beings, and cosmic landmarks in pursuit of Sita.
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The Ramayan of Valmiki Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 confidence: high

A hundred-league island fronts the continent, belongs to Ravana, and must be explored carefully; a mighty monster guards the southern deep and grasps flying shadows.

The entire itinerary is framed as a search for the Maithil queen, whose course must be traced and whose discovery brings reward; Ravana is named as ruler of the island and as an enemy to be slain.
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The Ramayan of Valmiki Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 confidence: medium

The speaker gathers a chosen southern band, naming Nila, Jambavan, Hanuman, other lords, and Angad as chief and guide, and orders them to explore toward the southern coast.

The search route proceeds through terrestrial and maritime realms until it reaches the boundary before the departed spirits' sphere and Yama's dark metropolis, beyond which the living may not travel.
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The Ramayan of Valmiki Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42772-42919 confidence: high

The speaker gathers a chosen southern band, summons Níla, Jámbaván, Hanumán, and others, appoints Angad as chief and guide, and orders exploration toward the southern coast.

A selected host is sent on a long, ordered search and told to return once the lady’s course is traced; the successful witness of the queen receives a great reward.
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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 5735-5905 confidence: high

Bhagírath is a childless royal sage; intent on the heavenly stream’s descent, he leaves ministers to bear the state’s burden and begins long austerity at Gokarna.

Bhagírath undertakes prolonged austerities for the descent of the heavenly stream, winning Brahmá’s appearance and boon.
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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 5735-5905 confidence: high

Garuḍ says Sagar’s sons died by Kapil’s hand and that only Gangā’s holy flood, not earthly water, can wash their ashes, free them from sin, and bring them to Indra’s heaven.

The passage repeatedly frames the task as drawing Gangā from the sky so that the ashes of Sagar’s sons may be washed and the dead may gain heaven.
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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: high

Bhagírath remains a year in austerity with arms raised, one toe pressing earth, sleepless, living on air beneath the sky.

Bhagírath’s severe year-long austerity leads Śiva to grant his wish concerning Gangá’s descent.
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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

Bhagírath practices a year of severe austerity; Śiva says he is pleased and will receive the waves of the daughter of the Mountains' King on his head.

Bhagírath's severe penance wins Śiva's help, and Bhagírath leads Gangá to complete the delayed rites for his kin.
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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 6063-6131 confidence: medium

Brahma tells Bhagirath to fulfill his vow and pay offerings to his kin; he recalls that Sagar, Anshuman, and Dilipa sought the heavenly flood unsuccessfully, while Bhagirath succeeded and caused heavenly Ganga to flow on earth.

Sagar, Anshuman, and Dilipa are said to have sought the heavenly flood without success, while Bhagirath wins the boon and brings Ganga to earth.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: high

They planned 'To churn with might the milky sea / The life-bestowing drink to free.'

The rival divine and titan groups deliberate on how to remain young and immortal and decide to churn the milky sea to obtain the life-bestowing drink.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6134-6289 confidence: high

The rival bands plan to live immortal and youthful by churning the milky sea to free a life-bestowing drink; they seize Vásuki for the churning-string and Mandar mountain for the pole.

The rival divine broods deliberately churn the milky sea to release a life-bestowing drink and remain immortal in youthful prime.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6291-6393 confidence: high

Gods, Titans, and minstrels churn the troubled main until Amrit appears; a fratricidal war begins between Aditi’s sons and Diti’s sons over the prize.

Gods and Titans churn the sea seeking Amrit, then fight over it when it appears.
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The Ramayan of Valmiki Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6291-6393 confidence: medium

Gods, Titans, and a minstrel train continue churning the troubled main until the Amrit appears as the sought prize.

The Amrit is the sought prize of the churning; gods and Titans fight over it, and Vishṇu conveys it away with illusive aid.
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The Ramayan of Valmiki Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42922-43030 confidence: medium

Sugriva addresses Sushen and says two hundred thousand of the best Vanars will go with him to seek the west.

A large Vanar force is sent westward through ordinary and supernatural landscapes to seek Ravana and the Maithil queen.
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The Ramayan of Valmiki Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42922-43030 confidence: medium

Sugriva reverently addresses Susheṇ and says two hundred thousand of the best Vānars shall seek the west, including Surāshṭra, Vāhlīka, brooks, mountains, and the western sea.

The search instructions move through remote western lands, sacred mountains, divine palaces, guarded groves, and a hermit who may provide knowledge of the sought woman.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: medium

Sugriva sends envoys east, west, south, and north to seek tidings of Sita; Sampati’s counsel leads Hanuman toward his mission.

Hanuman follows counsel, leaps across the deep to Lanka, finds Sita, and returns with news.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: medium

Hemá is a nymph of Paradise. Svayamprabhā, 'self-luminous,' is interpreted by De Gubernatis as the moon or good fairy of a golden palace, but the note says Hanumán and his companions wandered a month in the cavern without a guide before Svayamprabhā led them out.

Hanumán and his companions wander for a month in a vast cavern while searching for Sítá, and Svayamprabhā leads them out.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63467-63548 confidence: medium

Note 314 says the journey has been known for thirty centuries, is annually traversed by thousands, and includes the road from Ayodhyá to Chitrakúṭ; it frames this as hero worship and living religious legend.

The note emphasizes a journey known for centuries and annually traversed by thousands from Ayodhyá to Chitrakúṭ, tied to faith, religion, and the living story of the Rámáyan.
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The Ramayan of Valmiki H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63467-63548 confidence: medium

The journey from Ayodhya to Chitrakut is described as known in every step, annually traversed by thousands, and connected with enduring hero worship and living Ramayana legend.

A note describes the Ayodhya-to-Chitrakut journey as annually traversed by thousands and links this continuing practice to hero worship and living Ramayana legend.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 278-475 confidence: medium

Late Book II titles include Jáváli’s speech, praises of truth, the sons of Ikshváku, counsel to Bharat, the sandals, Bharat’s return, Bharat’s departure, Nandigrám, the hermit’s speech, Anasúyá, Anasúyá’s gifts, and the forest.

Titles include the forest, hermitages, Ráma’s return from the empty dwelling context, Book IV departure, search armies, the sea, and Hanumán’s leap toward Lanká.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 278-475 confidence: medium

Following Sítá’s abduction, titles include Jatáyus, The Combat, Rávan’s Flight, Sítá’s Threats, Lanká, Sítá In Prison, Sítá’s Disdain, Sítá Comforted, The Brothers’ Meeting, Ráma’s Return, Lakshman Reproved, and several Ráma’s Lament entries.

After Sítá’s abduction and imprisonment, the contents list names searches, armies sent in four directions, a ring, departure, tidings of Sítá, the sea, Hanumán’s leap, Lanká, renewed search, and finding Sítá in the Asoka grove.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: high

Book I middle titles include Birth of Gangá, Sons of Sagar, Cleaving of the Earth, Sagar’s Sacrifice, Bhagírath, Descent of Gangá, Quest of the Amrit, Indra and Ahalyá, Ahalyá Freed, Vasishtha’s Feast, Hermitage Burnt, Trisanku Cursed, Trisanku’s Ascension, Ambarísha’s Sacrifice, Menaká, Rambhá, and Visvámitra’s Triumph.

The contents title “The Quest Of The Amrit” explicitly names a quest object.
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The Ramayan of Valmiki The Ramayan of Valmiki / CONTENTS; lines 93-277 confidence: medium

Book I titles include the Sone, Visvámitra’s lineage, the birth and descent of Gangá, Sons of Sagar, cleaving of the earth, Sagar’s sacrifice, Bhagírath, quest of Amrit, Indra and Ahalyá, and Ahalyá freed.

Book I titles name the quest of the Amrit and the birth and descent of Gangá, with associated figures Sagar and Bhagírath.
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The Rámáyan of Válmíki, translated into English verse Canto CXIX. The Forest. / BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga.; lines 26705-26881 confidence: medium

Ráma has slain Virádha, consoles his spouse, describes the forest as wild and drear, and proposes going to Śarabhanga.

Ráma describes a wild and drear forest and leads his companions toward Śarabhanga’s holy abode.
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The Rámáyan of Válmíki, translated into English verse Canto CXXIII. The Magic Car. / Canto CXXIV. The Departure. / Canto CXXV. The Return. / Canto CXXVI. Bharat Consoled.; lines 56790-56823 confidence: medium

“Hanúmán mighty-souled / The tale of Ráma’s wanderings told” beginning in “Daṇḍak wood.”

Hanúmán recounts Ráma’s wanderings through forest setting, divine encounter, battles, loss, pursuit, and recovery.
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The Rámáyan of Válmíki, translated into English verse Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27418-27559 confidence: medium

Ráma respectfully tells Sutíkshṇa that Agastya is said to dwell in the broad woodland; because he cannot trace the path alone, he wishes to go with wife and brother to obtain Agastya’s favor and greet him.

Ráma asks Sutíkshṇa for the path to Agastya, whom rumor identifies as a saintly hermit, so that he may obtain the hermit’s favor and pay reverent duty.
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The Rámáyan of Válmíki, translated into English verse Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27561-27700 confidence: medium

Sutíkshṇa rejoices at Ráma’s wish and instructs him to go south to the hermitage of Agastya’s brother, then farther south to Agastya’s residence.

Ráma receives precise directions from Sutíkshṇa and travels with companions toward the hermitage of the renowned sage Agastya.
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The Rámáyan of Válmíki, translated into English verse Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage. / Canto XI. Agastya.; lines 27702-27810 confidence: low

At dawn Rāma rises, asks leave to journey to the host’s brother saint, receives permission, leaves the cot, and follows the path shown by the hermit.

Rāma journeys toward Agastya, plans to win the saint’s favor, and hopes to spend the remaining years of banishment there in comfort.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44485-44549 confidence: medium

"But none of all the host was found / To clear the sea with desperate bound," and each declared his own power as Angad bade.

The host gathers before the sea, no one is found able to clear it, Angad volunteers to leap toward Lanká, and Jámbaván redirects the mission toward another champion.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44552-44717 confidence: high

The chieftain calls Hanumán the hope of the rest, urges him to rise and spring over the ocean, compares the exploit with one who stepped through earth and sky, and Hanumán enlarges to gigantic size.

The chieftain says Hanumán alone can aid the group, urges him to spring over the ocean, and Hanumán enlarges himself and declares his powers.
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The Rámáyan of Válmíki, translated into English verse Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council.; lines 44552-44717 confidence: medium

"The Maithil lady will I find" and he will cast down "The shattered walls of Lanká's town."

Hanumán declares that he will find the Maithil lady and bring ruin to Lanká's walls.
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The Rámáyan of Válmíki, translated into English verse Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44746-44918 confidence: high

Hanumán resolves to find the captive by aerial paths, moves on a richly described mountain with Gandharvas, Yakshas, and Serpent-Gods, and prays to Svayambhu, the Sun, the Wind, and Indra.

The passage states that Hanumán’s aim is to trace the captive to her hiding-place and seek her in Rávaṇ’s city, the sky, or heaven.
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The Rámáyan of Válmíki, translated into English verse Canto LII. The Exit. / Canto LXIV. The Sea. / Canto LXV. The Council. / BOOK V.(787); lines 44920-45048 confidence: medium

Hanuman replies that Rama and Sita lived in Dandaka, Ravana stole Sita, and he goes by Rama's command as a willing messenger to see captive Sita.

Hanuman travels by Rama's command to find captive Sita, crosses sea and sky, overcomes obstacles, and reaches the island of Lanka.
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The Rámáyan of Válmíki, translated into English verse Canto LIII. The Punishment. / Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings.; lines 48073-48162 confidence: medium

Hanumán reports crossing the sea, searching the giants’ island, finding Sítá guarded and threatened by demons, seeing her distressed condition, and consoling her with Ráma’s name and the story of the adventure.

Hanumán says he crossed the sea to search for Sítá in the giants’ island, where she is guarded by demons.
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The Rámáyan of Válmíki, translated into English verse Canto LVI. Mount Arishta. / Canto LVIII. The Feast Of Honey. / Canto LXV. The Tidings. / BOOK VI.(895); lines 48165-48306 confidence: high

Ráma thinks sadly of the sea, asks how they can cross the leagues of foam to the giant’s home, and asks what the Vánar legions can do beyond mustering on the shore.

Ráma grieves that the ocean separates him from the giant’s home, while Sugríva frames the next task as bridging the sea to reach the enemy city and recover Sítá.
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The Rámáyan of Válmíki, translated into English verse Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs. / Canto LXXV. The Night Attack. / Canto CII. Lakshman Healed.; lines 55122-55280 confidence: high

Sushena tells Rama not to grieve because Lakshman is not dead, points to signs of life, and instructs Hanuman to go to Mahodaya’s peak for herbs that bestow life, health, and strength.

Hanuman is sent to a peak where life-giving herbs grow, flies through the clouds, and returns with the mountain.
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The Rámáyan of Válmíki, translated into English verse Canto VIII. The Enchanted Car. / Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope.; lines 45669-45759 confidence: medium

A Vánar comes from Rávaṇ’s halls with hope gone, says his search for Raghu’s son has been fruitless, and has found no traces of the ravished queen.

After declaring the search fruitless and considering death, Hanumán notices an unsearched grove, invokes heavenly powers, and renews the search.
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The Rámáyan of Válmíki, translated into English verse Canto XI. The Banquet Hall. / Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove.; lines 46430-46571 confidence: medium

Hanumán watches concealed, hears Sítá and the fiends, and reflects that he has found the Maithil queen long sought by the Vánar hosts across lands and seas.

Hanumán, after a long search and secret reconnaissance, deliberates how to speak to Sítá, chooses common language, and plans to utter Ráma’s name to soothe her.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46656-46838 confidence: medium

Hanumán praises Ráma as bright, strong, truthful, noble, and protective; says Rávaṇ will rue his theft; promises Ráma, Lakshmaṇ, Sugríva, and Vánar hosts will come; and says he crossed the sea to Lanká in search of Sítá.

The Vánar hosts explore the lands for Sítá, and Hanumán crosses the sea to Lanká and finds her.
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The Rámáyan of Válmíki, translated into English verse Canto XII. The Search Renewed. / Canto XIII. Despair And Hope. / Canto XIV. The Asoka Grove. / Canto XXXIII. The Colloquy.; lines 46841-47018 confidence: medium

Sita calls Hanuman a "Wise, brave, and faithful messenger" who dared to seek her in the giants' home and look on Ravana.

Sita says Hanuman has dared to cross wave and foam into the giants' home, and Hanuman functions as the one who locates her and reports back.
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The Rámáyan of Válmíki, translated into English verse Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North.; lines 43031-43123 confidence: high

After the western legions depart, Sugríva summons Śatabal, commands him to explore the north, assigns a hundred-thousand host, and says Yáma’s sons will attend him.

Sugríva gives a detailed northward itinerary through named mountains, sacred grounds, divine residences, blessed lands, and a boundary beyond which the search must stop.
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The Rámáyan of Válmíki, translated into English verse Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6394-6570 confidence: medium

As Janak’s city appears, Ráma sees an aged, overgrown, deserted holy wood near the city and asks which hermit once lived there; Viśvámitra begins to explain that the hermitage was cursed.

Ráma notices a deserted holy wood near Mithilá and asks Viśvámitra to explain its former inhabitant and history.
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The Rámáyan of Válmíki, translated into English verse Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring.; lines 43126-43165 confidence: medium

The monarch gives Hanumán special counsel, calling him wise and brave, able to go by land or sea, fly through the air, ascend to the Immortals’ home, and know all realms with mountains, lakes, and seas.

A difficult recovery task is entrusted to Hanumán because of his speed, strength, knowledge, wisdom, valor, skill, and resolute mind.
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The Rámáyan of Válmíki, translated into English verse Canto XLII. The Army Of The West. / Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure.; lines 43168-43263 confidence: high

Vánar forces depart to assigned quarters: Śatabal north, Hanumán with Angad and Tára’s multitude south, Vinata east, and Susheṇ west, each following the king’s decree.

The Vánars state that they will restore the dame, defeat Rávaṇ the robber, and rescue Ráma’s captive wife.
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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

Sugríva says he wandered through towns, woods, and brooks until he had seen the broad disk of the earth between its farthest bounds.

Sugríva’s account moves through eastern, southern, western, and northern regions and includes mountains, seas, the sun’s rising and setting places, Himaván, and Meru.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43266-43438 confidence: high

Sugríva sends legions in quest of Sítá; they search towns, water places, valleys, plains, and groves, then return after a weary month to Praśravaṇ’s hill in despair.

The legions are sent in quest of Sítá, and the speakers connect the search with a robber fiend who was seen flying toward Hanumán’s quarter.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Army Of The North. / Canto XLIV. The Ring. / Canto XLV. The Departure. / Canto XLVII. The Return.; lines 43266-43438 confidence: medium

Angad says they have searched valleys, caves, hills, brooks, tangled woods, and wilderness in vain, have seen neither robber nor Maithil queen, and should renew effort despite fear of Sugríva and Ráma.

Angad and Gandhamádan urge the Vánars to overcome grief and fatigue and continue the search despite failure.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 34767-34909 confidence: medium

Lakshmaṇ tells Ráma not to despair and suggests searching the hill, caves, ravines, groves, rills, rivers, bamboo, and thickets, where Sítá may be wandering or hiding.

The brothers search across woods, hills, caves, ravines, pools, streams, waterfalls, ridges, and peaks for Sítá.
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The Rámáyan of Válmíki, translated into English verse Canto XLIII. The Wondrous Deer. / Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved.; lines 35391-35560 confidence: high

Ráma stands incensed, mourning his ravished wife, eyeing his bow, and is compared to a force that would consume the triple world like Hara in the day of doom.

Sítá is described as stolen or ravished, and Lakshmaṇ proposes a far-ranging search to find the abductor and restore her.
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The Rámáyan of Válmíki, translated into English verse Canto XLIV. The Night. / Canto L. The Broken Spell. / Canto LX. Kumbhakarna Roused. / Canto LXXIV. The Medicinal Herbs.; lines 54547-54681 confidence: high

Jámbaván commands Hanúmán to save the Vánars and Raghu’s sons, saying only Hanúmán’s might can help, and tells him to fly over the sea to the Himalaya.

Jámbaván sends Hanúmán across the sea to Himalayan summits for rare herbs, and Hanúmán returns through the air with the mountain burden that saves the host.
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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

The Vānars enter the cave portal holding one another’s hands, move through its mazes, and are fed by the hospitable ascetic lady.

The ascetic lady feeds the exhausted Vānars, refuses repayment, and frees them from the cave through penance, fasting, and holy rite.
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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 43899-44051 confidence: medium

The search party finds a spacious underground cavern beneath a hill, formed by Maya’s magic; they wander through its dark maze for a month and lose their allotted days.

After failing to find Sítá and losing their allotted time, the Vānaras see no hope of safety and resolve to fast and die.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44053-44192 confidence: medium

Sampáti describes Lanká across the southern ocean, built by Viśvakarmá, and says Sítá lies sad in a barred bower with monsters guarding her; he gives a hundred-league southward course.

Sampáti instructs the Vánars to travel south a hundred leagues beyond the sea, overleap the briny deep, find Sítá, and return home.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 44195-44373 confidence: high

Niśakar prophesies Ráma of the Ikshváku line, exile with Lakshmaṇ, Rávaṇ’s theft of Ráma’s wife, the captive’s refusal, Indra’s heavenly food, the coming Vánar envoys, Sampáti’s duty to reveal the lady’s fate, and the delayed sprouting of his wings after that deed.

The prophecy states that Rávaṇ will steal Ráma’s wife and that Ráma’s Vánar envoys will search for her and receive information from Sampáti.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35839-35996 confidence: high

After rites, the princely brothers continue the lady’s quest, armed, and travel through lonely, dark, tangled woods toward the south.

The brothers are explicitly engaged in the lady’s quest, think constantly of Sítá, and are dismayed by her loss while journeying through dangerous wilderness.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 35998-36164 confidence: medium

Kabandha is introduced as a fierce, long-armed Danav and asks the armed men why they roam the dark, horrid forest where he stands hungry, saying their lives are lost.

Rama and Lakshman enter a dark, horrid forest while seeking Rama’s stolen wife and face a life-threatening monstrous encounter.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36166-36288 confidence: medium

Danu replies that he lacks heavenly lore and does not know the Maithil spouse, but when he wears his restored shape he will name one who can tell Ráma all and knows the giant; until the flames consume his corpse, the curse makes his knowledge faint.

Danu cannot directly reveal the abductor’s dwelling while cursed but promises to name a faithful ally whose eyes uncover the triple world.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36291-36415 confidence: high

Kabandha says he will explain how Ráma can win his spouse again, notes that Ráma and Lakshmaṇ grieve for the consort torn away, and tells Ráma to seek Sugríva as friend.

Ráma is told how to win his spouse again after she was torn away, and Sugríva's aid is presented as the path to finding and restoring Sítá.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36417-36579 confidence: medium

Kabandha directs the path through westward fruit trees and another joy-giving grove, comparing it to Nandan, Northern Kuru, and Chaitraratha; trees provide Amrit-like fruit.

Kabandha gives a detailed itinerary through groves, Pampá, Matanga’s wood, Rishyamúka, and Sugríva’s cave, ending with the instruction to pursue the search.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36417-36579 confidence: medium

Elephants bathe and drink at Pampá; bears, tigers, and deer appear. A deep blocked cavern with pool, roots, fruit, and shade is held by Sugríva and his Vánars.

Kabandha’s route leads to a difficult mountain cave held by Sugríva and his Vánars, implying this location as part of the search route.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36741-36858 confidence: high

Rāma urges going to Pampā and Rishyamúka, where Sugríva dwells; he says, “For on that chief my hopes depend / That this our quest have prosperous end.”

Rāma explicitly calls the undertaking a quest and says its success depends on finding Sugríva; he then sends Lakshmaṇ to seek Sugríva while grieving for Sítá.
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The Rámáyan of Válmíki, translated into English verse Canto XLVII. Sumati. / Canto L. Janak. / Canto LIV. The Battle. / Canto LV. The Hermitage Burnt.; lines 7164-7339 confidence: high

The king gives his empire to his only remaining son, goes to a hermit-grove, flees to the side of Himálaya visited by bards and Nágas, and practices stern penance to earn Mahádeva’s grace.

The defeated king relinquishes rule, performs severe penance to win Mahádeva’s grace, requests weapon knowledge, and receives the boon.
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The Rámáyan of Válmíki, translated into English verse Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44418-44482 confidence: high

“Swift to the sea their steps they bent. / They stood and gazed upon the deep”

The Vánars are intent on a task, reach the sea, are dismayed by its vastness, and must determine who can cross it.
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The Rámáyan of Válmíki, translated into English verse Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit. / Canto LXIV. The Sea.; lines 44418-44482 confidence: high

“What chief of all our host will leap / A hundred leagues across the deep? / Who ... / Will make Sugríva’s promise true”

Angad calls on the chiefs to declare their powers and asks who will dare to leap a hundred leagues across the deep.
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The Rámáyan of Válmíki, translated into English verse Canto XV. The Preparations. / Canto XVIII. The Sentence. / Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood.; lines 14327-14413 confidence: medium

She says forest woes disturb those whose senses are uncontrolled and recalls a begging woman describing the griefs of forest life before her mother.

The lady acknowledges forest woes, speaks of controlled senses, calls the journey a pilgrimage, and says her spirit will be purified at Ráma's side.
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The Rámáyan of Válmíki, translated into English verse Canto XXVIII. The Rains. / Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East.; lines 42605-42769 confidence: high

Sugríva summons a strong Vánar prince, orders him to take ten thousand Vánars, search the eastern region, seek Sítá, and trace where Rávaṇ hides.

The search party is sent to find captive Sítá and identify where Rávaṇ hides her, and the route extends across lands, seas, mountains, caves, and cosmic boundaries.
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The Rámáyan of Válmíki, translated into English verse Canto XXXI. The Envoy. / Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South.; lines 42770-42917 confidence: high

The speaker gathers a chosen southern band, summoning Níla, Jámbaván, Hanumán, other valiant lords, and Angad as chief and guide.

The speaker sends a chosen host southward, orders a comprehensive search, and tells them to return when the lady or Maithil queen is traced.
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The Rámáyan of Válmíki, translated into English verse Canto 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 5733-5903 confidence: high

Garuḍ tells Anśumán to labor to draw the Goddess from the sky and to return with the steed so his grandsire’s rite may succeed.

Anśumán, Dilīpa, and especially Bhagīrath seek to draw Gangā from the sky or Swarga to cleanse the ancestral dead.
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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: high

Bhagírath, the fervent king, remains one year in austerity with arms raised, one toe on earth, sleepless, living on air under the sky.

Bhagírath’s year-long austerity is followed by Śiva’s statement that he is pleased and will grant the wish.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6132-6287 confidence: high

They planned “To churn with might the milky sea / The life-bestowing drink to free.”

The rival divine broods plan to churn the milky sea to free the life-bestowing drink and remain immortal and youthful.
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The Rámáyan of Válmíki, translated into English verse Canto XXXIX. The Sons Of Sagar. / Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit.; lines 6289-6391 confidence: high

Gods, Titans, and minstrels churn the troubled main; the Amrit appears, and war over the prize begins between Aditi’s sons and Diti’s offspring.

The passage says gods, Titans, and minstrels continue churning the troubled main until the sought prize, the Amrit, is brought to sight.
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The Rámáyan of Válmíki, translated into English verse Canto XXXVII. The Gathering. / Canto XL. The Army Of The East. / Canto XLI. The Army Of The South. / Canto XLII. The Army Of The West.; lines 42920-43028 confidence: medium

“Two hundred thousand of our best / With thee, my lord, shall seek the west.”

A leader sends a large, shape-changing expedition through a detailed western geography to seek Rávaṇ and the Maithil queen, with instructions to question an ascetic informant.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 862-989 confidence: medium

Márícha’s magic separates the princely youths; Rávaṇ slays the vulture and carries away Ráma’s wife; Ráma finds Jaṭáyu dead and Sítá absent.

Ráma finds Sítá absent, mourns, continues seeking her, follows counsel, makes allies, and sends search efforts through Sugríva’s envoys and Hanumán.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 862-989 confidence: medium

Following Sampáti’s counsel, Hanumán leaps two hundred leagues across the deep to Lanká, where Rávaṇ rules, and finds Sítá beneath Aśoka boughs.

Guided by Sampáti, Hanumán leaps two hundred leagues across the deep to Lanká and finds Sítá.
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The Rámáyan of Válmíki, translated into English verse H. H. WILSON. / THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES; lines 63465-63546 confidence: medium

A Calcutta Review note says Rāma’s journey has been known for thirty centuries, is annually traversed by thousands, and includes carts traveling the road from Ayodhyā to Chitrakūṭ.

The review note says Rāma’s journey is known step by step and annually traversed by thousands from Ayodhyā to Chitrakūṭ.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 805-927 confidence: high

Krishna says those who know the truth of his births and divine work do not return to earthly birth after quitting the flesh but come to him; faithful people purified by the sacred flame of Knowledge mix with his being.

The faithful are described as freed from fear, anger, and desire, purified by Knowledge, fixed on Krishna, and mixing with his being.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER II / CHAPTER III / CHAPTER IV / CHAPTER V; lines 972-1086 confidence: medium

The saint shuts out sense contact, gazes steadily, draws inward and outward breath equally and slowly through still nostrils, constrains organs, heart, and mind, puts away passion, fear, and rage, and obtains deliverance.

The saint withdraws sense contact, fixes gaze, balances breath, constrains organs, heart, and mind, puts away passion, fear, and rage, and obtains deliverance.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1089-1237 confidence: high

Krishna instructs the solitary meditator to sit in a still spot with cloth, deerskin, and Kusa-grass, restrain mind and senses, hold the body steady, gaze at the nose-end, keep the vow, muse on Krishna, and come to high Nirvana.

The passage gives a sequence of meditative discipline, sense-restraint, posture, devotion, moderation, and attainment of peace or high Nirvana.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1239-1271 confidence: medium

The aspirant regains former heights of heart, strives anew toward perfectness, is drawn onward by old desire, and desire for the purity of Yog passes beyond the Sabdabrahm, the spoken Ved.

The aspirant desires the purity of Yog, strives strong and long, is purged from transgressions, and reaches the farther path.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1274-1395 confidence: high

Krishna tells the prince to set his soul on him, exercise Yog, make him refuge, and says he will declare the utmost lore.

The passage describes setting the soul on Krishna, practicing Yog, making him refuge, worshipping him, piercing the veil, cleaving to him, and seeking refuge from birth and death.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII; lines 2219-2299 confidence: medium

Krishna says those who serve him as he shows himself in constant devotion are holy, and those who adore the One as invisible, unrevealed, unnamed, unthinkable, all-pervading, and highest also come unto him.

Krishna describes worship of the invisible and unrevealed One and says the viewless path to the Unmanifest is hard for embodied humans.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1398-1510 confidence: high

A faithful dying person with mind set fast, trustful piety, and still breath passes in peace to Purusha's heaven, which Veda-readers name Aksharam and toward which saints and ascetics strive.

The highest way is described through sense-withdrawal, control of desire and vital airs, OM-recitation, and death while meditating on Krishna.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1513-1672 confidence: high

Untaught minds mistake Krishna veiled in form; Mahatmas tread the celestial path and worship him with unwavering hearts, knowing him as the eternal source of life.

Those who worship Krishna with fixed minds, dedicate actions to him, and turn to him are promised freedom from karmic bondage, coming to Krishna, and guidance to his rest.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1675-1734 confidence: medium

Arjuna asks Krishna to tell the heavenly excellence of his perfections, how he may be known, under what forms he may be grasped, and to recount his appearances, majesty, and might; he says his ears drink the Amrit of such words.

Arjuna asks how he may know Krishna, under what forms Krishna may be grasped, and requests a fuller account of Krishna's appearances, majesty, and might.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 1805-1982 confidence: high

Arjuna says the supreme mystery has dispelled his darkness and asks Krishna to reveal the glory of his form if Arjuna can bear it.

Arjuna seeks direct sight of the divine form after receiving teaching, and Krishna grants non-human sight for the revelation.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 2169-2216 confidence: high

Krishna says Arjuna saw his secret countenance because Krishna loved him; the manifestation is shining, wonderful, vast, majestic, manifold, and uniquely granted.

Arjuna alone is granted sight of Krishna's secret, shining, manifold form, and Krishna says this sight is not achieved by ordinary ritual or scriptural means.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 2169-2216 confidence: medium

Krishna says he is known, seen, and entered only by fullest service, perfect faith, and uttermost surrender; the one who acts for him, finds him in all, adores, and loves all he made goes unto him.

Krishna says he is known, seen, and entered through service, faith, surrender, adoration, and love, and that such a person goes unto him.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER X / CHAPTER XI / CHAPTER XII / CHAPTER XIII; lines 2302-2448 confidence: high

Krishna lists virtues and contemplative practices, calls them true Wisdom, and says what is otherwise is ignorance.

Krishna defines true Wisdom and later says those who find or receive teaching about the Soul overpass Death and go the way to Life.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2451-2566 confidence: medium

Arjuna asks Krishna what signs identify one who has gone past the Three Modes, how such a person lives, and what way leads safely beyond them.

Arjuna asks the safe way beyond the modes; Krishna describes equanimity and single fervent faith by which one passes beyond the qualities, conforms to Brahma, and attains Krishna.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XII / CHAPTER XIII / CHAPTER XIV / CHAPTER XV; lines 2569-2677 confidence: medium

The tree's branches extend to heaven and earth; its growth is compared with qualities, sense-temptations, and actions that bind men; Detachment is an axe for cutting its clinging roots.

The passage presents an axe of Detachment cutting roots of sense-life, followed by passage to a happier sky and eternal world for those who break bonds and worship the Highest.
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The Song Celestial; Or, Bhagavad-Gita CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 3045-3201 confidence: high

The disciplined person, purified and meditative, grows to oneness with Brahm, loves all beings, knows Krishna, and enters into him.

A purified, restrained, meditative person grows to oneness with Brahm, knows Krishna, and enters into him.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 810-932 confidence: high

Knowing Krishna's births and divine work frees one from further earthly birth and brings one to him; faithful persons are freed from fear, anger, and desire, purified by Knowledge, and mix with his being.

Knowing Krishna's births and divine work prevents further earthly birth; faithful persons are purified by Knowledge and mix with Krishna's being.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER II / CHAPTER III / CHAPTER IV / CHAPTER V; lines 977-1091 confidence: medium

When darkness is chased by light, Truth shines “As if a Sun of Wisdom” shed dawn beams; illuminated souls take the road “Which hath no turning back.”

Souls illuminated by truth are said to take a road that has no turning back, with sins flung off by faith.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER II / CHAPTER III / CHAPTER IV / CHAPTER V; lines 977-1091 confidence: medium

The saint shuts out sense-contact, fixes the gaze, draws outward and inward breath equally and slowly through the nostrils, constrains organs, heart, and mind, puts away passion, fear, and rage, and obtains deliverance.

The saint shuts out sense-contact, fixes the gaze, equalizes inward and outward breath, constrains organs, heart, and mind, and thereby has obtained deliverance.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1094-1242 confidence: high

Krishna instructs solitary meditation in a fair still place with cloth, deerskin, and Kusa-grass; the practitioner restrains heart and senses, fixes mind on The One, keeps posture and gaze, observes Brahmacharya, muses on Krishna, and reaches high Nirvana.

The passage gives a sequence of solitude, meditation, sense restraint, bodily stillness, vow, moderation, and steady mind leading to peace, Yoga, and Nirvana.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1094-1242 confidence: medium

Arjuna asks what road is taken by a faithful striver who fails and falls back from holiness, wondering whether he is lost like a cloud between earth and heaven split by lightning.

Arjuna asks about one who has faith but fails in striving and falls back from holiness, comparing him to a cloud between earth and heaven split by lightning.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1244-1276 confidence: high

The seeker regains the spiritual heights already achieved and strives anew toward perfectness with better hope.

The reborn seeker regains previous spiritual heights, strives anew, and is perfected through births following on births until reaching the farther path.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 1244-1276 confidence: medium

Krishna tells Arjuna to be a yogi and says the truest and best yogi worships him with inmost soul, stayed on his Mystery.

Krishna says the truest and best yogi worships him with the inmost soul and remains stayed on his Mystery.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER IV / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 1279-1400 confidence: medium

Krishna says Nature's moods derive from him and are merged in him; the world is deceived by three qualities and a divine veil of shows, but worshippers pierce it and pass beyond.

Krishna says a divine veil of varied shows hides him, while those who worship him pierce it and pass beyond; he is later described as hidden behind a magic veil of shows.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER IX / CHAPTER X / CHAPTER XI / CHAPTER XII; lines 2224-2304 confidence: medium

Arjuna asks whether those serving Krishna as God revealed or those worshipping him as unrevealed, unbodied, and far take the better way of faith and life.

The passage contrasts worship of Krishna as revealed with worship of the Invisible, Unrevealed, and Unthinkable, and describes the unmanifest path as difficult for embodied humans.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1403-1515 confidence: medium

Krishna identifies himself with Brahma, Adhyatman, Adhibhuta, Adhidaiva, Purusha, and Adhiyajna; he teaches that final meditation on him leads into his Being, while other final meditation leads elsewhere.

Krishna says the dying meditator enters his Being, and that those attaining him do not fall back to birth; the Unmanifest destination is also said to permit no return.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 1403-1515 confidence: medium

The highest way is described as shutting the senses, locking desire in the heart, centering vital airs on the parting thought, murmuring OM, and dying while meditating on Krishna.

The highest way is described through sensory withdrawal, desire locked in the heart, vital airs centered on the parting thought, OM, and meditation on Krishna.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1518-1677 confidence: medium

Krishna accepts "a leaf, a flower, a fruit, water poured forth" when lovingly offered; he tells Arjuna to do eating, sacrifice, gifts, prayer, and fasting for him, thereby becoming free from Karmabandh and coming safely to him after leaving flesh.

Dedicating acts to Krishna frees the devotee from Karmabandh and leads safely to him after the devotee is quit of flesh.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VII / CHAPTER VIII / CHAPTER IX / CHAPTER X; lines 1680-1739 confidence: medium

Arjuna asks, "Under what form of Thine unnumbered forms / Mayst Thou be grasped?" and asks Krishna to recount his appearances, saying his ears drink the "Amrit" of such words.

Arjuna asks how he may know Krishna while meditating continually, under what form Krishna may be grasped, and requests a clear recounting of Krishna's appearances and majesty.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 1810-1987 confidence: high

Arjuna says the Supreme Mystery has dispelled his darkness and asks Krishna to show the glory of his fully revealed form and his very self as the Eternal God.

Arjuna says the mystery he heard dispelled his darkness, then asks to see Krishna’s fully revealed divine form.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 1810-1987 confidence: medium

“Therefore I give thee sense divine. Have other eyes, new light!”

Krishna says human eyes cannot behold the unveiled glory and grants Arjuna divine sense, other eyes, and new light.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER VIII / CHAPTER IX / CHAPTER X / CHAPTER XI; lines 2174-2221 confidence: high

Krishna says Arjuna saw his secret countenance, revealed by mystic spell, because Krishna loved him; the form is shining, wonderful, vast, majestic, and manifold.

Krishna says Arjuna saw the secret countenance because Krishna loved him, and that this sight was kept for Arjuna alone rather than attained by ordinary religious acts.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER X / CHAPTER XI / CHAPTER XII / CHAPTER XIII; lines 2307-2453 confidence: medium

Those who know Purusha working through Nature’s modes do not take on flesh again; some find the Soul by meditation, philosophy, holy life, works, or teaching, and overpass Death.

Some find the Soul in Self by meditation, philosophy, holy life, works, or faithful reception of teaching.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 2456-2571 confidence: medium

The Soul passing beyond the Three Qualities overcomes Birth, Death, Sorrow, and Age and drinks the undying wine of Amrit. Arjuna asks what signs, life, and way belong to one gone past the Three Modes.

The Soul passing beyond the Three Qualities overcomes Birth, Death, Sorrow, and Age and drinks Amrit; devotion leads beyond the Qualities to Brahma and Krishna.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XII / CHAPTER XIII / CHAPTER XIV / CHAPTER XV; lines 2574-2682 confidence: medium

The passage speaks of 'the axe of sharp Detachment' and says to 'cleave the clinging snaky roots' of the Aswattha of sense-life.

The text instructs one to cut the clinging roots with the axe of Detachment and describes movement toward a happier sky and eternal world after breaking bonds to passion and flesh.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) CHAPTER XV / CHAPTER XVI / CHAPTER XVII / CHAPTER XVIII; lines 2900-3049 confidence: medium

Krishna describes purity, self-control, solitude, meditation, and freedom from passions leading to oneness with BRAHM, absence of sorrow and desire, equal love for all beings, love of Krishna, knowledge of him, and entry into him.

The passage lists purity, self-control, solitude, spare diet, tamed body, speech, and will, holy meditation, freedom from passions, and attainment of Brahm and eternal rest.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) EDWIN ARNOLD / PREFACE / EDWIN ARNOLD, C.S.I. / CONTENTS; lines 168-190 confidence: low

Chapters I-VI include Arjuna's distress, the book of doctrines, virtue in work, the religion of knowledge, renouncing works, and self-restraint.

The sequence includes self-restraint, discernment, service of the Supreme, faith, attaining the Supreme, deliverance, and renunciation.
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The Song Celestial; Or, Bhagavad-Gîtâ (from the Mahâbhârata) EDWIN ARNOLD, C.S.I. / CONTENTS / CHAPTER I / CHAPTER II; lines 470-564 confidence: medium

The speaker shifts from Sankhya to Yog, saying understanding it will burst Karmabandh, the bondage of wrought deeds, and that a little faith saves from dread.

The teaching promises bursting Karmabandh, rising from the bands of body step by step to highest seats of bliss, and steadfast meditation as Yog and Peace.
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The Upanishads KENA-UPANISHAD / OM! PEACE! PEACE! PEACE! / Part First / Part Second; lines 2231-2343 confidence: medium

The teacher says hearing is not enough, direct experience is needed, the teacher can only show the way, and the disciple must find It for himself; guided by the teacher, the disciple seeks within himself through meditation.

The teacher can only show the way; the disciple must experience Brahman for himself and is described as seeking within through meditation.
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The Upanishads OM! PEACE! PEACE! PEACE! / XVIII / OM! PEACE! PEACE! PEACE! / Part First; lines 674-830 confidence: medium

Nachiketas describes heaven as free from fear, Death, old age, hunger, thirst, and grief, and asks Death to teach the fire-sacrifice leading to heaven as his second boon.

Nachiketas asks Death, who knows the rite, to teach the fire-sacrifice that leads to heaven and freedom from death.
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The Upanishads OM! PEACE! PEACE! PEACE! / KENA-UPANISHAD / OM! PEACE! PEACE! PEACE! / Part First; lines 2121-2228 confidence: medium

The teacher says the answer is the ear of the ear, mind of the mind, speech of the speech, life of the life, and eye of the eye; the wise freed from senses and mortal desires become immortal after leaving this world.

The wise, freed from the senses and mortal desires, leave this world and become immortal; the commentary says knowing the inner essence brings immortality.
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The Upanishads OM! PEACE! PEACE! PEACE! / KENA-UPANISHAD / OM! PEACE! PEACE! PEACE! / Part First; lines 2121-2228 confidence: high

The passage says eye, speech, and mind do not reach That; It is distinct from the known and beyond the unknown, and the teaching was heard from ancient teachers.

The passage states that eye, speech, and mind do not reach That, which is distinct from the known and beyond the unknown, while still presented as knowable through purified or God-like nature.
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The Upanishads OM! PEACE! PEACE! PEACE! / KENA-UPANISHAD / OM! PEACE! PEACE! PEACE! / Part First; lines 2121-2228 confidence: medium

The commentary describes a fourth superconscious state beyond waking, dreaming, and sleeping; the purified mind perceives the Divine and, illumined by Cosmic Intelligence, apprehends the First Cause behind external activities.

The commentary describes a fourth superconscious state and says the purified mind can perceive the Divine and apprehend the First Cause.
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The Upanishads OM! PEACE! PEACE! PEACE! / Part First / Part Second / Part Third; lines 2346-2451 confidence: medium

Brahman perceives the Devas' state and appears before them; they do not know what the mysterious form is.

The Devas repeatedly send figures to find out what the mysterious spirit is; the episode culminates in Indra seeing Uma and asking about the mystery.
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The Upanishads OM! PEACE! PEACE! PEACE! / Part First / XVIII / XXIII; lines 923-959 confidence: high

Yama offers wealth, long life, rulership over the wide earth, and enjoyment of all desires.

Nachiketas is offered wealth, long life, rulership, and pleasures instead of asking about death, but he remains resolved to know the secret of life and death and rejects the offers as fleeting.
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The Upanishads Part First / Part Second / Part Third / Part fourth; lines 2454-2594 confidence: medium

Agni, Vayu, and Indra excel other Devas because they came nearer to Brahman; Indra came nearest and realized the Truth directly.

Agni, Vayu, and Indra excel because they came nearer to Brahman; Indra is supreme among them because he came nearest and realized the truth directly.
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The Upanishads Part First / Part Second / Part Third / Part fourth; lines 2454-2594 confidence: high

The mind approaches, remembers, thinks on, and meditates on Brahman; when purified it reflects divine glory like a polished mirror.

The seeker approaches Brahman by mind, repeatedly remembers and thinks on Brahman, and purifies the mind so it can reflect divine glory.
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The Upanishads Part Second / XVIII / XXIII / Part Third; lines 1323-1454 confidence: high

"Know the Atman (Self) as the lord of the chariot, and the body as the chariot"; the intellect is driver, mind reins, senses horses, and sense objects roads.

The chariot allegory presents Atman as lord, body as chariot, intellect as driver, mind as reins, senses as horses, and sense objects as roads; proper control leads safely to the destination.
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The Upanishads Part Second / XVIII / XXIII / Part Third; lines 1323-1454 confidence: medium

The passage states a hierarchy: beyond senses are objects, beyond objects mind, beyond mind intellect, beyond intellect great Atman, beyond great Atman the Unmanifested, beyond Unmanifested Purusha, and beyond Purusha nothing; this is the final goal.

The passage orders an upward or beyond-sequence from senses through mind and intellect to Atman, Unmanifested, and Purusha, ending in the final goal.
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The Upanishads Part Second / XVIII / XXIII / Part Third; lines 1456-1546 confidence: medium

The seeker is told to arise, awake, reach the Great Ones, and gain understanding; the path is sharp as a razor, impassable, difficult to travel, and requires strength, wakefulness, and perseverance.

The seeker is urged to awaken, reach illumined teachers, gain understanding, and travel a razor-sharp, difficult path requiring strength and perseverance.
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The Upanishads Part Sixth / XVIII / PEACE CHANT / OM! PEACE! PEACE! PEACE!; lines 2067-2101 confidence: medium

The Kena-Upanishad is described as analytical and metaphysical, leading the mind from gross to subtle and effect to cause, and using questions and answers to locate the source of human being and expand self-consciousness into identity with God-Consciousness.

The Kena-Upanishad is described as using questions and answers to lead the mind from gross to subtle, from effect to cause, and toward the source of human being and God-Consciousness.
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The Upanishads Part Third / Part Fourth / Part Fifth / Part Sixth; lines 1865-2021 confidence: medium

Seeing Him is compared to seeing in a mirror within oneself, in a dream in the world of the fathers, in water in the Gandharva realm, and as light and shadow in the world of Brahma.

The passage compares seeing Him in oneself to a mirror, says He is perceived by heart, intellect, and mind rather than by the eye, and teaches realization as 'He is.'
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The Upanishads Part Third / Part Fourth / Part Fifth / Part Sixth; lines 1865-2021 confidence: medium

The highest state is when the five organs of perception, mind, and intellect become still; firm holding back of the senses is called Yoga, which requires watchfulness.

The highest state is the stilling of the five organs, mind, and intellect; Yoga is the holding back of the senses and is glossed as union of lower self with Higher Self.
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The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE! / XVIII; lines 589-672 confidence: high

“The text presents a dialogue between an aspiring disciple, Nachiketas, and the Ruler of Death regarding the great Hereafter.”

The Katha-Upanishad is described as a dialogue between the aspiring disciple Nachiketas and the Ruler of Death concerning the great Hereafter.
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The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE!; lines 337-471 confidence: high

The commentary reports Sankaracharya’s interpretation of “enjoy” as “protect” and says knowledge of the true Self is the greatest protector and sustainer, making external power or possession unnecessary.

Knowledge of the true Self is called protector and sustainer, and absence of knowledge is described as hell; realization of oneness removes misery.
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The Upanishads The Upanishads / OM! PEACE! PEACE! PEACE!; lines 473-586 confidence: high

"The face of Truth is hidden by a golden disk. O Pushan ... Uncover ... that I, the worshipper of Truth, may behold Thee."

A worshipper asks Pushan/Sun to uncover Truth hidden by a golden disk and to withdraw dazzling rays so Truth may be beheld; the commentary identifies the sun as a symbol of the Infinite and wisdom.
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The Upanishads The Upanishads; lines 204-316 confidence: medium

A European Orientalist is quoted describing Vedanta's fundamental dogma as the identity of God and Soul, Brahman and Atman, and saying the key to the secret of nature lies in the innermost self.

The quoted material says the key to the great riddle is found in the innermost self, while later material describes withdrawal from distractions and concentration for higher study.
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The Upanishads The Upanishads; lines 67-202 confidence: medium

The teachings are said to have usually been given in the stillness of distant retreats and therefore called Aranyakas or Forest Books; the name is also linked to Vanaprasthas, who retired to the forest for spiritual study.

The passage says teachings were given in distant retreats and that Vanaprasthas retired to the forest to devote themselves to spiritual study.
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The Upanishads XVIII / OM! PEACE! PEACE! PEACE! / Part First / XVIII; lines 864-921 confidence: high

Nachiketas asks about the doubt concerning what becomes of a man after death: some say he exists and others say he does not; he asks to be instructed in this as the third boon.

Nachiketas asks Yama, identified as Death, to instruct him about what happens after death; Yama resists, and Nachiketas persists.
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The Upanishads XVIII / XXIII / Part Third / Part Fourth; lines 1549-1703 confidence: high

The Self-existent created the senses out-going; a wise seeker turns away from the external to see the Atman within. The commentary mentions the Ruler of Death's prior instruction to Nachiketas.

The wise seeker turns away from external sense objects, desires immortality, and sees the Atman within.
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The Upanishads XVIII / XXIII / XXVII / XXVIII; lines 962-981 confidence: high

"O Death... of the great Hereafter, tell us. Nachiketas asks for no other boon than that which penetrates this hidden secret."

Nachiketas asks Death to explain the doubted great Hereafter and seeks the boon that penetrates a hidden secret.
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The Upanishads XXIII / Part Third / Part Fourth / Part Fifth; lines 1725-1862 confidence: medium

The body is called the city of the Unborn with eleven gates; the Atman/Self dwells there as ruler, and meditation on Him frees a person from grief and leads to liberation.

Knowledge, meditation, and perception of the Self are said to remove grief and bring liberation, bliss, and peace.
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The Upanishads XXIII / XXVII / XXVIII / Part Second; lines 1124-1212 confidence: high

Yama says Nachiketas has seen fulfilled desires, sacrificial fruits, a fearless other shore, and a great support, yet has rejected all with firm resolve.

Nachiketas rejects heavenly and earthly pleasures and remains fixed on Truth, then seeks teaching about That beyond ordinary categories.
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The Upanishads XXIII / XXVII / XXVIII / Part Second; lines 984-1122 confidence: high

Yama tells Nachiketas that he has renounced pleasant forms, refused a valuable garland, and longs for wisdom despite tempting objects.

Nachiketas refuses pleasing forms, a valuable garland, wealth, long life, and pleasures in order to seek what is eternal.
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The Upanishads XXIII / XXVII / XXVIII / Part Second; lines 984-1122 confidence: medium

The commentary says Yama begins instruction on the Hereafter, describes two paths leading Godward or to worldly pleasure, and recounts that Nachiketas rejected wealth, long life, and pleasures to seek the eternal.

The commentary states that there are two paths, one Godward and one toward worldly pleasure, leading respectively to imperishable and perishable realms.
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The Upanishads XXVII / XXVIII / Part Second / XVIII; lines 1215-1274 confidence: medium

"The Self is subtler than the subtle, greater than the great; It dwells in the heart of each living being... beholds the glory of the Atman."

The Atman is hidden from ordinary perception, and perception becomes possible through purified heart, freedom from desire, indrawn thought, controlled mind and body, calmness, and spiritual sight.
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The Upanishads XXVIII / Part Second / XVIII / XXIII; lines 1277-1320 confidence: medium

The commentary says true knowledge is not mere hearing or intellectual comprehension but direct perception of God, possible for the pure in heart and spiritually awakened; it also says the impure and worldly-minded do not know how to open their hearts, while the one who longs for God is chosen by the Lord.

The passage frames attainment of Atman as requiring purity, spiritual awakening, turning from evil, control of senses, tranquility, conquest of selfish desires, and developed spiritual qualities.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9723-9844 confidence: high

A person is in a place without human beings, eyes covered, and cries that he has been brought and left there with covered eyes.

The simile describes a blindfolded person abandoned away from human habitation, released by a guide, directed toward Gandhara, and arriving there through inquiry.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9846-9987 confidence: high

Narada approaches Sanatkumara and asks to be taught; Sanatkumara tells him first to state what he knows.

Narada possesses extensive scriptural and technical learning but seeks instruction because he does not know the Self and remains in grief.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9989-10132 confidence: high

The one who meditates on mind as Brahman becomes lord and master as far as mind reaches; the questioner asks whether something is better than mind, and the teacher says yes.

For mind, will, consideration, and reflection, the practitioner is told to meditate on the principle as Brahman and is promised mastery or corresponding worlds.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) II, 5). / FOURTH PRAPA777AKA. / V TRATATHAKA, 1 9 KHANDA, 2. 89 / I06 STFANDOGYA-UPANISHAD.; lines 9989-10132 confidence: medium

Mind is better than speech; like a closed fist holding two fruits, mind holds speech and name. Mind enables reading hymns, actions, and wishes, and is called self, world, and Brahman.

The teaching progresses by asking for what is "better than" each preceding principle, moving from speech-related mind to will, consideration, and reflection.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION / THE UPANISHADS. / INTRODUCTION. / INTRODUCTION. 1; lines 3916-4046 confidence: medium

Native philosophers derive Upanishad from destruction of passion and ignorance by divine revelation, or from approach because knowledge of Brahman comes near or people approach Brahman; 6^ahkara adds that highest bliss is contained in the Upanishad.

One explanation says that knowledge of Brahman comes near by means of the Upanishads or that people approach Brahman by their help.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 7621-7790 confidence: high

When the cows have become a thousand, the bull of the herd addresses Satyakama, tells him to lead them to the teacher's house, and offers to declare one foot of Brahman.

A bull, Agni, and a Hamsa each address Satyakama in sequence and declare or promise to declare a foot of Brahman.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 7965-8128 confidence: medium

The fires tell Upakosala that this is their knowledge and the knowledge of the Self, while the teacher will tell him the way to another life.

Upakosala receives knowledge from the fires and then a further teaching from his teacher about the Self, Brahman, and the way to another life.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5). / FOURTH PRAPA777AKA.; lines 8715-8850 confidence: high

Five named great householders and theologians meet to discuss what their Self and Brahman are, then identify Uddalaka Arwii as one who knows the Self called Vaiśvānara and go to him.

Five householders gather around the question of Self and Brahman, travel to teachers, and approach the king with fuel in their hands like students to receive teaching.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) INTRODUCTION. XCIX / UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD.; lines 5343-5502 confidence: medium

One who knowingly pronounces the syllable enters the same immortal and fearless Svara and becomes immortal as the Devas are immortal.

A person who knowingly pronounces Om is said to enter the immortal syllable and become immortal as the Devas are immortal.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) SACRED BOOKS OF THE EAST. XIX / XX PREFACE TO THE / SACRED BOOKS OF THE EAST. XXI / XXIV PREFACE TO THE; lines 618-653 confidence: medium

"When by means of repeating the syllable Om" they reached "a certain degree of mental tranquillity," the question arose what Om meant.

The passage says that varied answers about Om were given as the mind was led up to higher and higher objects.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) SACRED BOOKS OF THE EAST. XVU / SACRED BOOKS OF THE EAST. XIX / XX PREFACE TO THE / SACRED BOOKS OF THE EAST. XXI; lines 513-615 confidence: medium

The preface author says some passages on sexual aspects of nature are untranslated or given in notes, and describes ancient man as capable of rising above himself and discovering his true self.

The passage describes ancient man as rising above himself and eventually discovering his true self after struggles and defeats.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) SACRED BOOKS OF THE EAST. XVU / SACRED BOOKS OF THE EAST. XIX / XX PREFACE TO THE / SACRED BOOKS OF THE EAST. XXI; lines 513-615 confidence: high

The passage introduces the Chandogya-upanishad instruction to meditate on or worship Om and explains Om repetition as concentration on a higher object symbolized by the syllable.

Om is described as a syllable repeated in meditation or worship to concentrate thought on a higher object of thought.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) UPANISHADS. / INTRODUCTION. CI / A-HANDOGYA-UPANISHAD. / II, 5).; lines 7333-7457 confidence: high

The passage instructs meditation on mind as Brahman with reference to the body and ether as Brahman with reference to the Devas; it lists Brahman’s four feet as speech, breath, eye, ear, and their divine correlates as Agni, Vayu, Aditya, and the quarters.

The passage instructs meditation on mind, ether, and sun as Brahman, and states benefits for one who knows these identifications.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) XVI PREFACE TO THE / SACRED BOOKS OF THE EAST. XVU / SACRED BOOKS OF THE EAST. XIX / XX PREFACE TO THE; lines 477-510 confidence: low

Such versions are said to enable historians and philosophers to estimate the development of early religious thought in records assigned high human or divine authority by followers of ancient religions.

The passage explicitly describes the human mind in its searchings after the Infinite and frames the sacred books as records of early religious thought, wisdom, and folly.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) XX PREFACE TO THE / SACRED BOOKS OF THE EAST. XXI / XXIV PREFACE TO THE / SACRED BOOKS OF THE EAST, XXV; lines 656-730 confidence: high

Om is called the "symbol of all speech and all life" and the name of physical and mental powers, especially the living principle, Pra/^a or spirit.

Om is described as the symbol of all speech and life, and meditation on or knowledge of Om is said to procure true salvation or immortality.
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The Upanishads, Part I (Sacred Books of the East, Vol. 1) XXXIV PREFACE TO THE / SACRED BOOKS OF THE EAST. XXXV / SACRED BOOKS OF THE EAST. XXXVU / XXXVIU PREFACE TO THE; lines 1170-1200 confidence: low

“hidden in every one of the sacred books, something that could lift up the human heart from this earth to a higher world,” make man feel a higher Power, turn from evil to good, and sustain him in life’s journey.

The passage describes human life as a short journey with happiness and distress and links sacred teachings to sustaining a person through that journey.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) FIFTH ADHYAYA. / SIXTH ADHYAYA. / UPANISHAD. / FIRST ADHYAYA.; lines 11799-11884 confidence: medium

“The sages, devoted to meditation and concentration, have seen the power belonging to God himself hidden in its own qualities.”

Sages devoted to meditation and concentration see a hidden power belonging to God, who superintends all causes.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) FIRST ADHYAYA. / I ADHYAYA, 4. 233 / I ADHYAYA, 1 6. 237 / II ADHYAYA, 4. 239; lines 12162-12272 confidence: high

The note explains the verse ritually as a Soma sacrifice with kindled fire and inspired poets, and reports an Upanishadic reading in which fire is the Highest Self kindled in the body by Om, breath acts in yoga, and the path proceeds through sacrificial acts, yoga, samadhi, knowledge, and bliss.

The passage instructs the wise man to align the body, turn senses and mind toward the heart, regulate breath, restrain the mind, and dwell in Brahman; the note also describes a progression from sacrificial acts to yoga, samadhi, knowledge, and bliss.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) FIRST ADHYAYA. / I ADHYAYA, 4. 233 / I ADHYAYA, 1 6. 237 / II ADHYAYA, 4. 239; lines 12162-12272 confidence: medium

Where fire is rubbed, wind checked, and Soma flows, the mind is born.

The passage links rubbed fire, checked wind, flowing Soma, and the birth of mind; the supplied note gives both Soma-sacrifice and Upanishadic yogic readings of the sequence.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) FIRST ADHYAYA. / I ADHYAYA, 4. 233 / I ADHYAYA, 1 6. 237 / II ADHYAYA, 4. 239; lines 12274-12340 confidence: medium

"When Yoga is being performed," the first forms are "misty smoke, sun, fire, wind, fire-flies, lightnings, and a crystal moon."

The passage presents Yoga as producing an ordered set of initial apparitions, and the note explains elemental yogic perceptions that steady the mind.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) FIRST ADHYAYA. / KATHA-UPANISHAD. / I ADHYAYA, 2 VALLI, II, / I ADHYAYA, 2 VALLI, 25, II; lines 2602-2644 confidence: high

The Self is smaller than small, greater than great, hidden in the creature’s heart; a desireless, grief-free man sees its majesty by the Creator’s grace.

The Self is hidden in the heart and is seen or obtained only by a desireless, grief-free, tranquil, ethically prepared person whom the Self chooses.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 2 VALLI, 25, II / IV, 4, 5- / I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA.; lines 2947-2973 confidence: medium

The passage describes one who, though one, fulfills the desires of many; the wise perceive him within their Self and gain eternal peace.

The passage links the wise perceiving him within the Self with eternal peace and the attempt to understand the highest indescribable pleasure.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 2 VALLI, II, / I ADHYAYA, 2 VALLI, 25, II / IV, 4, 5- / I ADHYAYA, 3 VALLI, 1 4. I 3; lines 2699-2761 confidence: high

The person with understanding as charioteer and the reins of the mind reaches the end of the journey, identified as the highest place of Vish^m.

The text speaks of reaching the end of the journey, the highest road, and the hard path to the Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 2 VALLI, II, / I ADHYAYA, 2 VALLI, 25, II / IV, 4, 5- / I ADHYAYA, 3 VALLI, 1 4. I 3; lines 2699-2761 confidence: medium

The Self is hidden in all beings and is perceived by subtle seers through sharp and subtle intellect.

The Self is hidden in all beings and is perceived only by subtle seers through sharp and subtle intellect.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 2 VALLI, II, / I ADHYAYA, 2 VALLI, 25, II / IV, 4, 5- / I ADHYAYA, 3 VALLI, 1 4. I 3; lines 2699-2761 confidence: medium

A wise man should keep down speech and mind within higher forms of Self; the passage urges rising and awakening after obtaining boons and says the path to the Self is hard like a razor's edge.

The hearer is urged to rise and awake after obtaining boons, and the path to the Self is compared to the difficult passage over a sharp razor edge.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 8871-9023 confidence: medium

Janaka gives a thousand and asks Yajnavalkya to speak for emancipation; Yajnavalkya says the person enjoys deep sleep, sees good and evil, hastens back to the place of sleep and dream, and is not affected because he is unattached.

Janaka requests instruction for emancipation, and Yajnavalkya says the person sees good and evil but returns unaffected and unattached.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9148-9287 confidence: medium

"An ocean is that one seer, without any duality; this is the Brahma-world"

A teacher instructs a king on Brahma-world and highest bliss, and the king asks for further speech for emancipation.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9609-9775 confidence: high

Brahmanas seek to know the Self by Veda-study, sacrifice, gifts, penance, and fasting; those wishing for the Brahman-world leave their homes as mendicants.

The passage repeatedly presents knowing the Self or Brahman as the goal that frees the knower from evil, fear, and limitation.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA.; lines 9609-9775 confidence: high

Brahmanas seek to know the Self by Veda-study, sacrifice, gifts, penance, and fasting; those wishing for the Brahman-world leave their homes as mendicants.

Mendicants leave homes for the world of Brahman, and Yajnavalkya prepares to leave household life for the forest.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3067-3225 confidence: medium

The inner Self is a Person not larger than a thumb, settled in the heart; one should draw it from the body with steadiness like pith from a reed and know it as Bright and Immortal.

The practitioner is instructed to draw the Self from the body steadily like pith from a reed and know it as Bright and Immortal.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3067-3225 confidence: high

Saunaka respectfully approaches Angiras and asks what makes everything else known. Angiras answers that there are two kinds of knowledge: lower knowledge including Vedas and disciplines, and higher knowledge apprehending the Indestructible.

Saunaka asks Angiras what, if known, makes everything else known; Angiras answers with the distinction between lower and higher knowledge.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3227-3374 confidence: high

Practitioners of penance and faith in the forest, tranquil, wise, and living on alms, depart free from passion through the sun to the immortal imperishable Person.

Forest practitioners of penance, faith, tranquility, wisdom, and alms depart through the sun to the immortal Person.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3377-3491 confidence: high

Seven senses, lights, fuels, sacrifices, and worlds are said to rest in the cave of the heart.

The Person is hidden in the cave of the heart, and one who knows him scatters the knot of ignorance.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3377-3491 confidence: high

The Upanishad is the bow and the arrow is sharpened by devotion; “Om is the bow, the Self is the arrow, Brahman is called its aim,” and the practitioner becomes one with Brahman as an arrow with the target.

The Upanishad or Om is a bow, the Self is an arrow, Brahman is the target, and the successful practitioner becomes one with Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23; lines 3377-3491 confidence: medium

Heaven, earth, sky, mind, and senses are woven in him; he is the bridge of the Immortal. He moves in the heart where arteries meet like spokes at a nave; meditation on the Self as Om is linked to crossing beyond the sea of darkness.

Meditation on the Self as Om is accompanied by a blessing that the practitioner may cross beyond the sea of darkness.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 13995-14155 confidence: high

Through Rig, Yajus, and Saman verses and by means of Om, the wise person arrives at the Highest, described as at rest, free from decay, death, and fear.

The wise person reaches the Highest by means of Om after passage through realms associated with Vedic verses.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 13995-14155 confidence: high

King Brihadratha establishes his son in sovereignty, goes into the forest after seeing the body as transient, performs penance with uplifted arms toward the sun, and is approached by Sakayanya, shining like a smokeless fire.

King Brihadratha transfers sovereignty to his son, enters the forest, performs penance, and seeks instruction from Sakayanya about the Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 13995-14155 confidence: medium

The king asks what use pleasures are in a body made of bones, skin, flesh, blood, mucus, bile, and other substances, and assailed by lust, fear, grief, old age, death, illness, and related evils.

The king rejects pleasures by listing the body's substances, afflictions, old age, death, illness, grief, and the perishability of beings.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14157-14307 confidence: medium

The speaker asks what use pleasures have if their enjoyer returns again, then says, "take me out," and "I am like a frog in a dry well."

The speaker questions pleasure because its enjoyer returns to this world again and asks the saint to take him out.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14574-14717 confidence: high

The Valakhilyas, with subdued passions, approach in amazement, bow, ask the saint to teach them, and ask how the elemental Self can leave bodily identity and obtain union with the true Self; Prajapati Kratu replies.

The central question asks for the process by which the elemental Self leaves bodily identity and obtains union with the true Self; the answer describes disciplines leading to Brahman and union.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14719-14864 confidence: high

The teacher says these are chief manifestations of the highest, immortal, incorporeal Brahman; through them one proceeds to higher worlds and becomes one with the Purusha when all things perish.

The teaching says that with the deities one proceeds to higher and higher worlds and, when all things perish, becomes one with the Purusha.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14866-15022 confidence: medium

Breath and Sun move near each other and are to be worshiped with Om, the Vyāhṛti words, and the Sāvitrī hymn.

The text instructs meditation on the Sun as Om and joining the self or breath with the Sun.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 14866-15022 confidence: medium

A golden person within the sun looks upon the earth from a golden place and is identified with the one entering the inner lotus of the heart and devouring food.

The solar person enters the inner lotus of the heart, the lotus is identified with ether and directions, and the Praṇava is placed in a cave.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 15158-15283 confidence: high

The seeker is told to leave living beings, go to the forest, renounce sensory objects, and perceive the Self; a verse describes the golden, all-knowing, highest-ascending, thousand-rayed Sun as the spirit of all creatures.

The practitioner is instructed to leave living beings, enter the forest, renounce sensory objects, and perceive the Self from the body.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283; lines 15419-15470 confidence: high

The rule for achieving concentration of the mind is restraint of breath, restraint of senses, meditation, fixed attention, investigation, and absorption; these are called sixfold Yoga.

The passage lists six practices as a rule for achieving concentration, ending in absorption.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37 / TAITTIRIYAKA-UPANISHAD. / I VALLI, 4 ANUVAKA, 2. 47; lines 3804-3890 confidence: medium

The speaker asks for glory, to be better than the richest, to enter Om as treasure, for the treasure to enter him, and to be cleansed in the thousand-branched treasure.

The speaker asks to enter Om as treasure, for the treasure to enter him, and says he is cleansed in the thousand-branched treasure.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II ADHYAYA, I 7. 243 / IV ADHYAYA, 4. 249 / FOURTH ADHYAYA. / IV ADHYAYA, 9. 25 1; lines 12697-12787 confidence: high

On the same tree a man grieves in bewilderment; when he sees the other contented lord and knows his glory, grief passes away.

The grieving man’s sorrow ends after he sees the other contented lord and knows his glory.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 4534-4719 confidence: high

Bhrigu Varuni goes to his father Varuna and says, 'Sir, teach me Brahman'; Varuna responds by naming food, breath, eye, ear, mind, and speech.

Bhrigu asks his father-teacher for Brahman, is directed to know through penance, returns repeatedly, and gains progressively deeper identifications of Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 4721-4868 confidence: medium

Brahman is recognized and worshipped in speech, breathing, hands, feet, anus, rain, lightning, cattle, stars, procreation, immortality, bliss, and ether.

The passage lists human functions and cosmic or divine phenomena as recognitions of Brahman and states that Brahman in man and in the sun are one.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 2 ANUVAKA. 55 / II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63; lines 4721-4868 confidence: medium

The knower, after departing this world, reaches the Self consisting of food, breath, mind, understanding, and bliss, enters worlds, has food as desired, assumes forms, and sings.

The knower departs this world, reaches and comprehends the Self made of food, breath, mind, understanding, and bliss, then enters worlds and assumes forms.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 5994-6133 confidence: medium

Ajatasatru asks where the intelligent person was while the man slept and from where he came back; Gargya does not know.

Ajatasatru uses sleep to explain where the intelligent person goes and how it absorbs the senses' intelligences into the ether in the heart.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 6135-6290 confidence: medium

In dream, the intelligent person is compared to a great king or Brahmana, rises and falls, and moves within his own body while keeping in the senses or breaths.

The dreaming person is described as moving within his own body and among his worlds, compared to a king moving within his domain.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 2. 59 / II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83; lines 6292-6453 confidence: high

Maitreyi asks whether the whole earth full of wealth would make her immortal; Yajnavalkya replies that “there is no hope of immortality by wealth.”

Maitreyi asks if immense wealth would make her immortal; Yajnavalkya says no, and she asks instead for his knowledge of immortality.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 7105-7277 confidence: medium

Ushasta Cakrayana asks Yajnavalkya about the visible Brahman, the Self within all; Yajnavalkya identifies it as the Self within all who breathes through the vital breaths.

Ushasta asks for the visible Brahman and Self within all, and Yajnavalkya identifies the Self through the vital breaths.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) II VALLI, 8 ANUVAKA, 5. / II VALLI, 9 ANUVAKA. 63 / I ADHYAYA, 3 BRAHMAJVA, 27. 83 / THIRD ADHYAYA.; lines 7279-7433 confidence: medium

Kahola asks about Brahman and the Self within all; Yajnavalkya says the Self overcomes hunger, thirst, sorrow, passion, old age, and death, and that knowers of the Self rise above desires and wander as mendicants.

Yajnavalkya says that Brahmanas who know the Self rise above desires for sons, wealth, and worlds and wander as mendicants.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XIX / INTRODUCTION. XXI / XXIV UPANISHADS. / INTRODUCTION. XXV; lines 886-987 confidence: high

The Mundaka Upanishad is described as an Atharva-veda Mantra-upanishad not used for sacrifice, whose object is to teach the highest knowledge of Brahman, not obtainable by sacrifice or worship.

The Mundaka Upanishad is described as teaching the highest knowledge of Brahman, obtainable not by sacrifices or worship but by Upanishadic teaching; the Sannyasin who gives up everything is qualified for it.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XIX / INTRODUCTION. XXI / XXIV UPANISHADS. / INTRODUCTION. XXV; lines 886-987 confidence: medium

The passage says the Sannyasin who has given up everything is qualified to know and become Brahman, and contrasts works and knowledge as darkness and light.

The Sannyasin is said to be qualified to know and to become Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXIU / INTRODUCTION. XXXV / INTRODUCTION. XXXIX / FIRST ADHYAYA.; lines 2314-2392 confidence: medium

Yama agrees to teach the fire-sacrifice leading to heaven and describes it as attaining endless worlds, providing firm support, and being hidden in darkness.

Naḳiketas receives specialized ritual knowledge from Death, correctly repeats it, and then asks a deeper question about post-mortem existence.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXIX / FIRST ADHYAYA. / KATHA-UPANISHAD. / I ADHYAYA, 2 VALLI, II,; lines 2505-2599 confidence: high

Na/^iketas says treasure is transient, the eternal is not obtained by non-eternal things, and he has laid the Na/^iketa fire-sacrifice before obtaining non-transient teaching.

Na/^iketas identifies treasure as transient and Yama says he dismissed fulfillment of desires, rewards, and a wide abode in favor of the teaching.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXIX / FIRST ADHYAYA. / KATHA-UPANISHAD. / I ADHYAYA, 2 VALLI, II,; lines 2505-2599 confidence: high

The wise person, through meditation on the Self, recognizes the Ancient, difficult to see, hidden in the cave, in darkness and abyss, as God, and leaves joy and sorrow behind.

The wise person recognizes the Ancient through meditation on the Self; the Ancient is hidden in the cave, in darkness, and in the abyss.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) INTRODUCTION. XXXV / INTRODUCTION. XXXIX / FIRST ADHYAYA. / KATHA-UPANISHAD.; lines 2395-2502 confidence: high

Death offers long-lived descendants, cattle, elephants, gold, horses, earthly dominion, long life, kingship, difficult desires, and maidens with chariots and musical instruments, but asks Na/^iketas not to ask about dying.

Na/^iketas rejects wealth, long life, pleasures, maidens, dance, and song, and continues to ask for knowledge of the Hereafter.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV ADHYAYA, 20. 253 / V ADHYAYA, 3. 255 / FIFTH ADHYAYA. / V ADHYAYA, II. 257; lines 12972-13065 confidence: high

The opening fragment says that poets who knew the referenced reality became it and were immortal.

Knowing the beginningless and endless being frees one from fetters; the opening fragment also associates knowing with becoming the known reality and immortality.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319; lines 15473-15618 confidence: high

The knower restrains mind, places sense objects far away, remains without conceptions, and is instructed to merge thought in the hidden highest; Prana is described as the living person to be merged in the fourth.

The passage prescribes restraint of mind, senses, voice, and breath, leading to seeing Brahman or the Self as the Highest Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319; lines 15620-15729 confidence: high

“he saw Brahman, flashing like a wheel on fire, bright like the sun ... And having seen him, he obtains immortality.”

The passage presents meditation and purified vision of Brahman/Praṇava, leading to immortality, clarified understanding, and freedom from death and sorrow.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV QUESTION, 3. 279 / V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319; lines 15620-15729 confidence: medium

A person with senses hidden as in sleep, while in the cavern of his senses or body, sees Praṇava/Om with pure intellect and becomes called Praṇava, leader, bright, sleepless, and free from old age, death, and sorrow.

The body is described as the cavern of the senses, and light appears in the ether within the heart through concentration.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) IV, 4, 5- / I ADHYAYA, 3 VALLI, 1 4. I 3 / SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21; lines 2976-3064 confidence: medium

A graded sequence runs beyond senses, mind, Being, Great Self, and Undeveloped to the all-pervading, imperceptible Person; creatures knowing him are liberated and immortal, though his form is not seen with the eye.

The passage lays out a graded progression beyond senses, mind, Being, Great Self, and Undeveloped to the Person, and associates the highest state with yogic stilling of faculties.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) KATHA-UPANISHAD. / I ADHYAYA, 2 VALLI, II, / I ADHYAYA, 2 VALLI, 25, II / IV, 4, 5-; lines 2646-2696 confidence: medium

The speaker asks to master the Naciketa rite, called a bridge for sacrificers, and the highest imperishable Brahman for those wishing to cross to the fearless shore.

The Naciketa rite is described as a bridge for sacrificers, together with imperishable Brahman for those who wish to cross to a fearless shore.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) PP- 385-393; / INTRODUCTION. XV / XVI UPANISHADS. / INTRODUCTION. XIX; lines 605-690 confidence: medium

The passage says the Bible is sacred because it is historical, that ancient sacred books have a lasting place in human history, and that true miners or scholars can find nuggets of thought and jewels of faith and hope in their shafts.

The passage describes sacred books as part of the history of mankind in its search after highest ideals.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37; lines 3494-3662 confidence: high

The Self is placed in the ether in the heavenly city of Brahman, the heart; it guides the body of the senses, subsists in food near the heart, and the wise behold the immortal blissful one.

The Self is placed in the heart, hidden in the heart-cave, and seen by those whose nature or thought is purified.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37; lines 3494-3662 confidence: high

On the same tree a man sits grieving and bewildered; when he sees the other lord and knows his glory, grief passes. Seeing the brilliant maker and lord as the Person sourced in Brahman makes the seer wise and leads to highest oneness.

Seeing the lord or Self ends grief, shakes off good and evil, reaches highest oneness, and culminates in sages entering Him wholly.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SECOND ADHYAYA. / II ADHYAYA, 6 VALLI, 4. 21 / II ADHYAYA, 6 VALLI, I 7. 23 / II MVNDAKA, 2 KHANDA, II. 37; lines 3664-3718 confidence: high

Whoever knows the highest Brahman becomes Brahman, overcomes grief and evil, is freed from heart-fetters, and becomes immortal.

Knowing highest Brahman results in becoming Brahman, overcoming grief and evil, release from heart-fetters, and immortality.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SIXTH ADHYAYA. / UPANISHAD. / FIRST ADHYAYA. / I ADHYAYA, 4. 233; lines 11887-12015 confidence: high

The Highest Brahman is praised as containing the triad, as a safe imperishable support; Brahma-students who know what is within this world are devoted, merged in Brahman, and free from birth.

The passage states that knowing the god frees the living self from fetters, and that Brahma-students who know what is within the world are merged in Brahman and free from birth.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SIXTH ADHYAYA. / UPANISHAD. / FIRST ADHYAYA. / I ADHYAYA, 4. 233; lines 12017-12074 confidence: medium

The one god rules the perishable and the living self; meditating on, joining, and becoming one with him lead to the cessation of illusion.

Verse 10 links meditating on, joining, and becoming one with the god to the cessation of illusion; a note explains aloneness as knowledge that the individual self is one with the divine self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SIXTH ADHYAYA. / VI ADHYAYA, 5. 26 1 / VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265; lines 13314-13408 confidence: high

He is called the one bird in the midst of the world and likened to the fire of the sun set in the ocean; whoever knows him truly passes over death, with no other path.

A person who truly knows him passes over death, and the speaker seeks freedom by going to God for refuge.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) SIXTH ADHYAYA. / VI ADHYAYA, 5. 26 1 / VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265; lines 13314-13408 confidence: medium

“without parts, without actions, tranquil, without fault, without taint... the highest bridge to immortality — like a fire that has consumed its fuel.”

God is called the highest bridge to immortality and is associated with freedom from misery through being known.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10346-10492 confidence: medium

Prana, Apana, and Vyana form eight syllables and correspond to a Gayatri foot; the fourth bright foot is a solar figure shining above the skies, and its knower shines with happiness and glory.

The fourth foot is described as bright, seen in the sun, and shining above every sky; the later prayer asks for the solar covering to open so the True may be seen.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) THIRD ADHYAYA. / IV, 3, 1 ? / FOURTH ADHYAYA. / FIFTH ADHYAYA.; lines 10346-10492 confidence: high

"The face of the True (the Brahman) is covered with a golden disk. Open that, O Pushan, that we may see the nature of the True."

The prayer says the face of the True/Brahman is covered by a golden disk and asks Pushan to open it so the nature of the True may be seen.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) UPANISHAD. / FIRST ADHYAYA. / I ADHYAYA, 4. 233 / I ADHYAYA, 1 6. 237; lines 12077-12159 confidence: high

"By making his body the under-wood, and the syllable Om the upper-wood," man repeats the drill of meditation and perceives the bright god like a spark hidden in wood.

The Self is hidden within the self and is realized through Om, meditation, truthfulness, penance, and self-knowledge.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V ADHYAYA, II. 257 / V ADHYAYA, 1 4. 259 / SIXTH ADHYAYA. / VI ADHYAYA, 5. 26 1; lines 13130-13217 confidence: medium

The commentary says yogins transfer all acts, good, bad, or indifferent, to Brahman and are no longer affected; the person's works are destroyed, nature purified, and he knows himself as Brahman or goes to Brahman.

Commentarial explanations describe acts transferred to Brahman, works destroyed or ceasing, the practitioner becoming free, and the highest truth as oneness of self with the Highest Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V ADHYAYA, II. 257 / V ADHYAYA, 1 4. 259 / SIXTH ADHYAYA. / VI ADHYAYA, 5. 26 1; lines 13130-13217 confidence: medium

The verse describes the figure as the beginning that produces causes uniting soul and body, above the three kinds of time, without parts, many-formed, worshipped, the true source, and dwelling in the mind.

The deity is said to dwell in the mind, while commentary describes a path involving Guru's teaching, love of Guru and Lord, hearing, remembering, meditating, and yoga disciplines leading to freedom.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 15732-15848 confidence: high

The practitioner leaves body, sense organs, and sense objects; takes a bow of fortitude and asceticism; and strikes the first guardian of Brahman’s door with an arrow of freedom from egotism.

The sequence includes renouncing bodily and sensory possession, defeating a guardian of Brahman’s door, crossing by the boat Om within the heart, entering the Hall of Brahman, and breaking through inner nets.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 15851-15991 confidence: high

The passage says that desire, imagination, doubt, belief, certainty, shame, thought, fear, and similar states are mind, and that a person “binds his Self by his Self, as a bird with a net.”

The passage contrasts enslavement by will, imagination, and belief with freedom from them, and defines the stilling of senses, mind, and intellect as the highest state and path to Brahman.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 15993-16146 confidence: high

Earth, sky, and heaven are identified with the Garhapatya, Dakshina, and Ahavaniya fires and with Pavamana, Pavaka, and Suki; the digestive fire is likewise to receive oblations, be laid with bricks, praised, and meditated on.

The digestive fire receives ritual treatment, and the oblation-verse is interpreted as inward meditation on Savitri's splendour that brings the mind to rest in the Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 15993-16146 confidence: high

The verses compare quiet thoughts to fire without fuel, state that thoughts cause the round of births and that one is what one thinks, and say serene thoughts blot out actions and bring imperishable happiness.

The verses state that thoughts cause births, that serene thoughts remove actions, that mind can be pure or impure, and that restraining it in the heart is knowledge and liberty.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16148-16294 confidence: medium

Aditya and Brahman are invoked to grant a world or all to the worshipper; Pushan is asked to open the golden lid covering the mouth of the true Brahman.

The passage asks Pushan to open the golden lid over the true Brahman so that the speaker may go to the true one.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16297-16423 confidence: high

Quoted formulas describe moon within sun, fire within moon, goodness within fire, and the Eternal within goodness; they also describe a thumb-breadth Brahman in the heart like a lamp flame.

Meditation on the thumb-breadth being within the heart leads to obtaining the nature of the Highest, and the Self in the heart is identified with the supreme ruler.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16425-16561 confidence: medium

Gods and demons seek the Self from Brahman/Prajapati, their father; after pondering, he gives the not self-subdued demons a different Self, which they cling to while preaching untruth; the passage affirms the Veda as true.

Gods and demons enter the presence of Brahman/Prajapati, their father, bow, and ask to know the Self.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) V QUESTION, 2. 28 1 / VI QUESTION, 4. 283 / VI PRAPATFAKA, 20. 319 / VI VRAVATHAKA, 28. 325; lines 16425-16561 confidence: medium

The Veda is called the supreme light of the ether within the heart, taught as fire, sun, breath, and Om; Om is described as rising and breathing forth, with analogies of smoke, salt in water, heating ghee, and a master-magician's dissolving view.

The Veda is described as a supreme light within the heart, identified with Om, and worshipped through Om as a boundless light that illuminates the body.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, 23. 267 / I QUESTION, 15. 273 / IV QUESTION, 3. 279 / V QUESTION, 2. 28 1; lines 13903-13992 confidence: high

Śaivya Satyakāma asks what someone obtains by meditating on Om until death; the reply states that Om is the highest and also the other Brahman, and that one who knows it arrives by the same means at one of the two.

Satyakāma asks about meditating on Om until death, and the answer maps distinct outcomes for one, two, or three Matras.
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The Upanishads, Part II (Sacred Books of the East, Vol. 15) VI ADHYAYA, II. 263 / VI ADHYAYA, 1 8. 265 / VI ADHYAYA, 23. 267 / I QUESTION, 15. 273; lines 13532-13711 confidence: high

The southern path of the Fathers is linked with desire for offspring, matter, a future world, and return; seekers of the Self by penance, abstinence, faith, and knowledge gain the Northern path to Aditya, the immortal highest place from which they do not return.

Those who seek the Self through penance, abstinence, faith, and knowledge gain Aditya, described as immortal, free from danger, highest, and final.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man BOOK I / INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III; lines 1584-1666 confidence: high

Book III is introduced as the Book of Spiritual Powers; powers can be gained only after commandments, rules, and prior experiences, when the spiritual man is disentangled from psychical bandages and veils.

The passage describes a sequence in which commandments, rules, experiences, purification, and moral attainment precede true spiritual powers.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man BOOK II / INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV; lines 2647-2681 confidence: high

Book IV is presented as treating the mechanism of salvation and cosmic law that brings the spiritual man to birth, growth, fullness of power, and further stages of a great journey home.

The passage frames the spiritual man as the hero whose growth, powers, adventures, path, and further journey home are the focus of the teaching.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1008-1123 confidence: high

Pain is to be warded off before it comes; the commentary says the root is absorption in the psychical self and the heart should be fixed on the eternal.

Pain is traced to absorption of the Seer in things seen; ending unwisdom and the association yields great liberation and pure being.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1125-1230 confidence: high

“A discerning which is carried on without wavering is the means of liberation”; the commentary describes constantly choosing the higher way, including sacrifice rather than indulgence.

The passage identifies unwavering discernment as the means of liberation and frames discernment around eternal versus temporal things.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1125-1230 confidence: high

Illumination is sevenfold, rising in successive stages; the commentator describes seven degrees ending with the spiritual man freed from potencies and standing forth as purity and light.

Illumination is explicitly sevenfold, rising in successive stages, and culminates in the spiritual man standing in purity and light.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1125-1230 confidence: medium

Steadfastly following Yoga’s means wears away impurity and brings illumination; the eight means are listed and are to be followed in order, with comparison to civic commandments and rules of religious orders.

The eight means of Yoga are presented as ordered stages of practice, beginning with Commandments and Rules and leading toward contemplation.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1232-1342 confidence: medium

A commentary says the attained person can transfer to disciples knowledge concerning divine union and how to gain it.

A commentary says the attained person can transfer to disciples what he knows about divine union and the means of gaining it.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1344-1448 confidence: high

Spiritual light grows in the heart; consciousness opens toward inward secret places where all life is one; outer life loses charm and inward communion in the soul is desired.

The passage describes turning from outer fugitive life toward inner secret places, inward communion, divine vision, and the everlasting.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1450-1557 confidence: high

Firm upright poise is gained by steady effort guided by wisdom and by setting the heart on the Eternal; aspiration and effort must work together.

The passage presents poise as the result of steady effort, wisdom, and orientation toward the Eternal.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1450-1557 confidence: medium

Right poise gives strength to resist infatuation or sorrow; the commentary compares bodily steadiness to a captain steady despite disaster to his ship and extends this to spiritual steadiness amid external and psychical storms.

Right poise gives resistance to infatuation, sorrow, external perturbations, and psychical storms.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1450-1557 confidence: high

When poise is gained, guidance of life-currents and control of incoming and outgoing breath follow; the deeper meaning concerns guiding incoming events and outgoing acts.

The passage links poise with control of incoming and outgoing breath and with guidance of incoming events and outgoing acts.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1450-1557 confidence: high

Right Withdrawal disengages the powers from outer things after the psychic nature has been withdrawn and stilled; the passage then describes one consciousness centered in the Soul and expanding into perceptive powers.

Right Withdrawal disengages the powers from outer things after the psychic nature has been withdrawn and stilled.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 1559-1581 confidence: medium

Spiritual force is imagined as reversed from differentiated powers and gathered into the inner power of intuition and spiritual will, taking on unity.

The passage describes spiritual force gathered from differentiated powers into intuition and spiritual will, with unity marking spiritual things.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 788-894 confidence: high

“The practices which make for union with the Soul are: fervent aspiration, spiritual reading, and complete obedience to the Master.” The commentary adds that the practitioner should conform to the will of the Divine.

The passage names practices for union with the Soul and says their aim is soul-vision and the wearing away of hindrances.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II / BOOK II; lines 896-1006 confidence: medium

Attachment is desire toward life even in the wise; desire for sensation and psychic life reproduces itself and leads to a circle of death and rebirth instead of liberation.

The passage describes removal of hindrances by countercurrent practices and meditation, with the aim of liberation of the spiritual man.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1669-1761 confidence: medium

Attention is defined as binding the perceiving consciousness to a certain region; the commentary explains this as focusing the mind on a given spot and holding it there.

The passage presents a sequence of inner practices culminating in spiritual knowledge, vision, and illumination.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1763-1855 confidence: medium

The spiritual man throws aside emotional and mental limitations, opens his eyes, sees clearly, and attains illuminated perception; true knowledge is associated with the spiritual man, with Darwin named as an example of reverence and humility.

The passage describes the spiritual man throwing aside trammels, being extricated from bondages and veils, opening his eyes, and attaining illuminated perception or soul vision.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1857-1960 confidence: high

Knowledge follows a sequence of mental excitation, inward control, and perception; painful experience is steadied by the Soul and understood as a lesson.

The passage presents repeated attention, control of mind by the Soul, one-pointed contemplation, and concentrated Meditation as producing spiritual perception and knowledge.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1962-2074 confidence: high

Concentrated meditation on a chrysalis or seed reveals what it has been and will become; knowing today reveals yesterday and tomorrow because past, present, and future are in the Eternal.

Concentrated meditation and dwelling in the Eternal are said to reveal yesterday, today, tomorrow, and all three times.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1962-2074 confidence: medium

Meditation on sympathy, compassion, and kindness gives interior union with others; unity is called reality and separateness illusion.

Meditation on sympathy, compassion, and kindness grants interior union, and the commentary states that unity is reality while separateness is illusion.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 1962-2074 confidence: high

Bending the awakened inner light upon things gives knowledge of things subtle, concealed, or obscure; consciousness is said to be related to all consciousness.

Bending the awakened inner light upon things gives knowledge of the subtle, concealed, or obscure.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2076-2160 confidence: medium

Meditation on the creative force begins with rising consciousness into the spiritual world and then yields insight and control, directing the force toward the body of the spiritual man and away from the natural man.

Meditation on the creative force is said to begin with the rising of consciousness into the spiritual world, giving a vantage point for further insight and control.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2076-2160 confidence: medium

The commentary describes the spiritual man's awakening behind and above the natural man; creative power becomes generation in the natural man and sustains bodily and personal life.

The creative force associated with generation is redirected from the natural man toward the body of the spiritual man, building an immortal vesture and replacing passion with purity.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2162-2266 confidence: medium

The passage introduces bodily powers and centers of force in relation to the spiritual man and says creative power is raised through aspiration and sacrifice to build the spiritual man.

The passage describes creative and psychical powers being raised, controlled, and turned to building the spiritual man through aspiration, sacrifice, meditation, and insight.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2162-2266 confidence: medium

The quoted Upanishadic passage describes inner 'shining ether,' the spiritual man as immortal and golden, the palate organ as the womb of Indra, and an extension upward to the crown.

The text uses upward-to-crown imagery, meditation on light in the head, opened spiritual eyes, and illumination as knowledge.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2162-2266 confidence: high

Sutra 33 says a divining power of tuition knows all things; the commentary says the spiritual man opens spiritual eyes and beholds the great Companions.

The passage states that the divining power of intuition knows all things and that fully opened spiritual eyes behold the great Companions.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2268-2366 confidence: medium

Sutra 35 states that the personal self seeks to feast on life through failure to distinguish itself from the spiritual man, and that meditation on experience for the sake of the Self brings knowledge of the spiritual man.

The passage sets out concentrated meditation, the awakening of spiritual powers, caution about powers, and a transfer of consciousness as stages in a greater way.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2368-2472 confidence: medium

Transfer is described through weakening bondage, detachment from the personal-self delusion, and attention to the spiritual man rather than the personality.

The disciple’s path is described through detachment, conquest of the personal-self delusion, thorns, powers, and acclimatization to a spiritual or etheric body.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2474-2581 confidence: high

The condition is that of “the awakened spiritual man, who sees and hears beyond the veil.”

The passage repeatedly presents concentrated meditation as the means by which the spiritual man gains vision, mastery, and liberation.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2474-2581 confidence: high

Absence of self-indulgence destroys seeds of bondage to sorrow; self-indulgence sows future sorrow, while ceasing from it brings purity, liberation, and spiritual life.

The passage says the seeds of bondage to sorrow are destroyed by absence of self-indulgence, after which pure spiritual being is attained.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK II / BOOK II / INTRODUCTION TO BOOK III / BOOK III; lines 2583-2644 confidence: high

"complete overcoming of allurement or pride" is required regarding invitations from different realms of life.

The passage frames the disciple as a seeker for union who must pass through realms of allurement and avoid psychic fascinations on the way toward inner spiritual life.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2684-2789 confidence: high

“Psychic and spiritual powers may be inborn, or they may be gained by the use of drugs, or by incantations, or by fervour, or by Meditation.”

The passage contrasts delusive powers from drugs and incantations with true spiritual powers realized in Meditation and obedience to spiritual law.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2684-2789 confidence: medium

The psychic man is described as a shadow lord in the world of dreams, leaving the natural without reaching the spiritual and being borne along by a stream with no foothold on either shore.

The psychic man is represented as having left one shore without reaching the further verge of the river and as being borne along by the stream.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2684-2789 confidence: medium

“The transfer of powers from one venture to another comes through the flow of the natural creative forces.”

The passage speaks of spiritual birth, growth, and life, and of consciousness being raised toward the divine world where a spiritual vesture is built.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2901-3013 confidence: medium

Desire ripens into bodily conditions, while aspiration toward the Eternal bears fruit in a finer world and builds the spiritual man's vesture.

The passage contrasts desire ripening into bodily conditions with aspiration reaching toward the Eternal and building the spiritual man's finer vesture; it also says desire is to turn to the Eternal and become aspiration.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 2901-3013 confidence: medium

Sutra 11 says mind-images are held by desire, reward-seeking, mental habit, and outer supports; when these cease, their self-reproduction ceases. The commentary links this to transferring forces from bodily life to the spiritual man.

The passage describes checking the flow of self-reproductive mind-images, ending imprisonment, dawning liberation, and redirecting force to build the spiritual body.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3015-3125 confidence: medium

Material objects are said not to depend on a single mind; the commentary says material expression is lawful, not governed by one mind's whims, and describes matter as a manifestation or externalization of spirit, associated with Mahat or Ether.

The commentary speaks of spiritual growth as rising above material things and of drawing inwardly up to the height of the Spiritual Man, followed by detachment and recollection.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3127-3238 confidence: medium

The psychic self or personality is described as claiming absoluteness and tyrannizing the whole being, while the Soul dethrones it by seeing it as not the true self but an object watched by the Spiritual Man.

The Spiritual Man arises, stands detached, and regards the mind from above, while the opening describes a further step toward freeing the Soul from the mind’s tyranny.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3240-3358 confidence: high

Longings for immortality, love, power, and companionship are promised divine fulfillment; the passage urges overcoming and dying to self in order to rise again to God.

The passage describes longing, struggle, overcoming, illumination, Eternal Life, vision of God, and spiritual consciousness.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man INTRODUCTION TO BOOK III / BOOK III / INTRODUCTION TO BOOK IV / BOOK IV; lines 3360-3414 confidence: medium

Vedanta and Yoga are described as holding that all life exists for Soul and the making of the Spiritual Man; Nature is an orderly evolution designed to bring him forth and perfect him, and he is the crown of evolution.

The passage describes the making and perfection of the Spiritual Man, entry into immortal heritage, and a path leading upward and onward toward radiant everlasting hills.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I / INTRODUCTION TO BOOK II; lines 744-785 confidence: high

Book II is the “Book of the Means of Soul Growth”; the spiritual man is disentangled from “wrappings,” “veils,” and is “enmeshed, like a bird caught in a net.”

The passage contrasts the spiritual man with mind and psychical nature and describes liberation as disentanglement from their veils, disguises, and meshes.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 166-284 confidence: high

Spiritual consciousness is gained through control of the versatile psychic nature; the goal is the spiritual man illumined by Divine Light, while psychic resistance keeps one back.

Spiritual consciousness is gained through control of psychic nature, right use of will, and ceasing from self-indulgence.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 286-403 confidence: high

Meditation with an object proceeds from external examining to inner pondering, then joy or inspiration, then realization of spiritual being; suggested objects include a sacred image, picture, or devotional book.

The passage organizes spiritual realization as a path with meditation stages, steps to illumination, full vision as the soul, and a goal beyond stages.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 405-515 confidence: medium

Interior consciousness awakens and barriers are removed through lived practice, purity, aspiration, conquest of sin, and recognition of the Soul, the Eternal, and the Divine One.

The passage links meditation, purity, aspiration, conquest of sin, and steady application to removal of barriers and awakening of interior consciousness.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 517-626 confidence: medium

Egotism is described as a cloak; evil psychic moods are to be conquered by will; rending veils reveals grace and peace of the spiritual man’s interior consciousness.

The passage describes conquering psychic moods, rending veils, and revealing grace and peace in the interior consciousness of the spiritual man.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 517-626 confidence: high

Peace may be reached by even sending forth and control of life-breath, explained as even breathing and an even tenor of life.

Peace is explicitly linked with even control of life-breath, and steadiness is linked with persistent application to an object.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 517-626 confidence: high

Meditation on what is dearest to the heart is described; love is called a form of knowledge by which one knows through becoming one in love.

The passage states that love is a form of knowledge and that one truly knows by becoming one in love with what is known.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I / BOOK I; lines 628-741 confidence: medium

Sutra 43 defines perception in which the object dwells in the mind clear of memory-pictures and uncoloured by the mind as a pure luminous idea.

The passage presents ordered stages from ordinary perception through pure perception, peace, true knowledge, cessation of impressions, and unveiled spiritual consciousness.
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The Yoga Sutras of Patanjali: The Book of the Spiritual Man The Yoga Sutras of Patanjali: The Book of the Spiritual Man / THE YOGA SUTRAS OF PATANJALI / INTRODUCTION TO BOOK I; lines 63-163 confidence: medium

The teaching says these powers are spiritual in essence though psychical in manifestation, and that “the psychical man is the veil and prophecy of the spiritual man.”

The passage describes life’s purpose as realizing the prophecy of the psychical man, unveiling the immortal man, and emerging from psychic veils and meshes.
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Thirty Minor Upanishads AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229; lines 10017-10030 confidence: medium

Laya, or absorption of mind, is above speech; one abandons sankalpas and gives up actions, and it is known through one’s own experience.

The passage presents laya as absorption of mind, beyond speech, involving abandonment of sankalpas and actions and known through direct experience.
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Thirty Minor Upanishads AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229; lines 10017-10030 confidence: medium

“after having given up all thoughts, practise with a subdued mind concentration on nada (spiritual sound) alone.”

The seeker of yoga is instructed to give up thoughts and practice concentration on nada, spiritual sound, alone.
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Thirty Minor Upanishads ATMABODHA'-UPANISHAP / RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1; lines 2527-2603 confidence: high

After many births the desire for emancipation arises; one serves a good Guru and may attain moksha. “Bondage is through non-inquiry and moksha through inquiry.” Knowing Jiva and the universe leaves Brahman non-different from Pratyagatma.

After many births and the ripening of good karma, desire for emancipation arises; the seeker resorts to a Guru, serves for a long time, and attains moksha through inquiry.
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Thirty Minor Upanishads BEAHMOPANISHAD 1 / KRSHNA-YAJURVEDA / BRAHMOPANISHAD 107 / BRAHMOPANISHAD 109; lines 5108-5151 confidence: high

“he lives in all things, he sees all things without any extraneous help, he is the soul of all ... He is always making one thing appear as several (by maya).”

The passage prescribes constant dhyana with Atma and Pranava as arani in order to see the concealed deity, and states that wise men see Him in buddhi.
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Thirty Minor Upanishads BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III; lines 6328-6415 confidence: high

One fit for salvation leaves merits and sins to others, attains eternal Brahman through dhyana-yoga, gives up associations, is freed from pairs of opposites, and remains in Brahman.

The practitioner gives up associations, remains in Brahman, moves alone, takes sannyasa, and lives as a bhikshu seeking salvation.
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Thirty Minor Upanishads BKAHMANA V / NADABINDU '-UPANISHAD / RGVEDA / NADABINDU-UPANISHAD 257; lines 11267-11368 confidence: high

After prarabdha is worn out, the sound resulting from the union of Pranava with Brahman shines like the sun after clouds disperse; the yogin should hear internal sound through the right ear.

The yogin follows a disciplined practice of hearing internal sound, progressing from gross to subtle sounds and entering turya after obstacles are overcome.
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Thirty Minor Upanishads BKAHMANA V / NADABINDU '-UPANISHAD / RGVEDA / NADABINDU-UPANISHAD 257; lines 11267-11368 confidence: medium

The practiced sound makes the yogin deaf to external sounds; after obstacles are overcome, he enters turya within fifteen days; early practice includes many loud sounds that become subtler.

The practitioner is instructed to move attention among gross and subtle sounds while increasingly distinguishing subtler sound and preventing diversion.
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Thirty Minor Upanishads BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249 / BRAHMANA III; lines 11004-11054 confidence: high

The practitioner recognizes the one who plays in the cave of the heart, rises above existence and non-existence, knows the unmani of manas, and attains Parabrahman, motionless like a lamp in a windless place.

The practitioner follows amanaska-yoga, rises above dualities, abandons senses, conquers sorrows and impurities, and attains kaivalya or Parabrahman.
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Thirty Minor Upanishads BRAHMANA III / BRAHMANA IV / MANDALABBAHMANA-UPANISHAD 253 / BKAHMANA V; lines 11075-11109 confidence: high

The knower wanders like a lad, idiot, demon, or simpleton; practicing amanaska produces contentment, reduced bodily outputs and food, strength, freedom from disease and sleep, motionless breath and eyes, realization of Brahman, and bliss.

The teaching presents knowledge and practice of amanaska and samadhi as leading to realization of Brahman, bliss, and ascetic transformation.
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Thirty Minor Upanishads BRAHMOPANISHAD 109 / SAMAVEDA / KRSHNA-YAJURVEDA / GARBHA-UPANISHAD 119; lines 5472-5563 confidence: medium

If freed from the womb, the speaker vows to seek wisdom from a guru, practise Sankhya yoga, seek refuge in Mahesvara and other forms of the Lord, perform penances, worship Vishnu/Narayana, and please Vasudeva.

The speaker vows to attain wisdom from a guru, practise Sankhya yoga, seek divine refuge, perform penances, and worship Vishnu or Vasudeva after release from the womb.
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Thirty Minor Upanishads BRAHMOPANISHAD 109 / SAMAVEDA / KRSHNA-YAJURVEDA / GARBHA-UPANISHAD 119; lines 5651-5686 confidence: medium

Through yoga, prana should be brought from the middle of the eyebrows to the end of the sushumna, after which one becomes a cognizer of the Real like the child in the womb.

The passage describes a yogic movement of prana through the sushumna resulting in cognition of the Real.
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Thirty Minor Upanishads CHAPTER II / VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III; lines 10115-10154 confidence: medium

Medicine, mantras, religious work, time, skill, and mystical expressions may develop siddhis, but cannot help one attain the seat of Paramatma; the atmajnani is without mind, has controlled desires, and does not long after siddhis.

The passage identifies the seat of Paramatma as a goal not attainable by medicine, mantras, religious work, time, skill, or mystical expressions, while describing the atmajnani as without mind and with controlled desires.
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Thirty Minor Upanishads CHAPTER II / YOGAKUNDALI-UPANISHAD 267 / CHAPTER III / YOGAKUNDALI-UPANISHAD 271; lines 11890-11971 confidence: medium

With the guru as helmsman, one crosses the subtle body and the ocean of samsara through practice.

The passage explicitly states that with the guru as helmsman one crosses the subtle body and the ocean of samsara through practice.
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Thirty Minor Upanishads CHAPTER II / YOGAKUNDALI-UPANISHAD 267 / CHAPTER III / YOGAKUNDALI-UPANISHAD 271; lines 11890-11971 confidence: medium

The muni who contemplates thus until sleep and death is a jivanmukta; after the body wears off he attains videhamukti and a state as if moving in air; then That alone remains, described as soundless, touchless, formless, deathless, eternal, beginningless, endless, stainless, and decayless.

The muni who contemplates until sleep and death is called jivanmukta, gives up that state, attains videhamukti after the body wears off, and reaches a state where That alone remains.
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Thirty Minor Upanishads CHAPTER III / CHAPTER IV / VARAHA-UPANISHAD 237 / CHAPTER V; lines 10375-10464 confidence: medium

The passage lists Mantra, Laya, and Hatha Yoga; the eight aids of Yoga; and ten yamas and ten niyamas.

The passage lays out yogic methods, eight aids including meditation and samadhi, moral restraints, observances, postures, breath control, and subtle-body anatomy.
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Thirty Minor Upanishads CHAPTER III / S'ANDILYA-UPANISHAD 191 / YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA; lines 8521-8553 confidence: high

Kaivalya is called the supreme seat and the path that gives emancipation, rends the snare of maya, destroys birth, old age, and disease, overcomes death, and is the only path to salvation.

Kaivalya is presented as the supreme seat and the only path that gives emancipation and enables one to overcome death.
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Thirty Minor Upanishads CHAPTER IV / VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239; lines 10467-10547 confidence: medium

A wise man who understands nadis and vayus should keep neck and body erect, mouth closed, contemplate Atma at the nose tip, heart center, and bindu, and see nectar with a tranquil mind.

The practitioner performs contemplation, mantra, bandha, and vital-force control; the passage says the goddess becomes visible and the path of siddhis brightens.
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Thirty Minor Upanishads CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241 / BRAHMANA II; lines 10790-10805 confidence: medium

Yajnavalkya asked the Purusha in the sphere of the sun: “O Lord ... Pray describe it to me.”

Yajnavalkya seeks clarification from the solar Purusha, and the response describes a hidden, unmanifest object that can be known only through jnana.
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Thirty Minor Upanishads DHTANABINPU-UPANISHAD 211 / HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA / HAMSA-UPANISHAD; lines 9348-9450 confidence: medium

The lotus filament, pericarp, seed, and leaving the lotus correspond to waking, dream, dreamless sleep, and the fourth state; Hamsa absorbed in Nada reaches beyond the fourth, and Nada is described as pure crystal extending from Mula-Adhara to Brahmarandhra and identified as Brahma and Paramatma.

Hamsa absorbed in Nada reaches beyond the fourth state, and extensive japa leads to hearing ten kinds of Nada.
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Thirty Minor Upanishads FOBEWORD / MUKTIKOPANISHAD / ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7; lines 1005-1071 confidence: medium

“O Maruti, thou shouldst with effort seek the effulgence within”; one who is “the One alone” is Brahman itself.

The addressee is told to seek the effulgence within, retire within quiescent desires, and become firm in Samadhi.
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Thirty Minor Upanishads FOBEWORD / MUKTIKOPANISHAD / ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7; lines 833-922 confidence: medium

Vasana is divided into pure and impure; pure Vasanas lead by degrees to the speaker's Seat, impure Vasanas lead into danger, the river of Vasanas should be diverted to the pure path, and Chitta is likened to a child.

The addressee is instructed in prolonged practices that lead to the speaker's Seat or Supreme Seat and to emancipation.
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Thirty Minor Upanishads FOBEWORD / MUKTIKOPANISHAD / ADHYAYA II / MUKTIKOPAN1SHAD OP S'UKLA-YAJUEVEDA 7; lines 924-1003 confidence: high

The passage describes the tree of the mind with branches of modifications and two seeds, Prana-fluctuation and Vasana-firmness. It says consciousness is agitated by Prana and that Dhyana leads to Jnana through one-pointedness, with meditation on consciousness alone or conscious-bliss.

The speaker imparts Dhyana as a means to Jnana through one-pointed mind and describes samadhi states connected with consciousness and supreme bliss.
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Thirty Minor Upanishads HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II; lines 9721-9759 confidence: medium

The Lord who removes devotees' miseries answers that duties, austerities, and pleasing the guru through right service cause the four vairagya-related qualifications to arise.

The Lord lays out prerequisites including duties, austerities, guru service, discrimination, indifference, virtues, longing for liberation, sense-control, and knowledge of Brahman/Atma.
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Thirty Minor Upanishads HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217; lines 9515-9608 confidence: high

The practitioner sits on a kusha grass seat, protects himself mentally, utters ratha-mandala, assumes a posture, faces north, closes a nostril with the thumb, inspires, retains breath, and preserves Agni.

The passage prescribes posture, breath control, mantra, avoidance of obstacles, and a timed sequence of attainments ending in Kaivalya.
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Thirty Minor Upanishads HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217; lines 9515-9608 confidence: medium

The passage says to think of Om alone, identifies Om as the one-letter Brahman, says Om should not be breathed out, and treats the divine mantra as a means of removing impurity.

Meditation begins from the navel upward, Om is identified as Brahman, and prana is said to follow the path of Om through internal openings including the opening of moksha.
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Thirty Minor Upanishads HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217; lines 9515-9608 confidence: medium

A yogin avoids fear, anger, laziness, excessive sleep or waking, and excessive food or fasting; daily strict practice brings wisdom in three months, sight of devas in four, Brahmanishtha in five, and Kaivalya in six.

Strict daily practice is said to yield spiritual wisdom, vision of devas, Brahmanishtha, and Kaivalya in successive months.
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Thirty Minor Upanishads HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217; lines 9611-9719 confidence: high

Rbhu performs penance for twelve divine years; the Lord appears before him in the form of a boar and tells him to rise and choose a boon.

Rbhu's twelve divine years of penance are followed by the Lord's appearance in boar form and offer of a boon, which becomes a request for sacred knowledge.
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Thirty Minor Upanishads HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA / HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215; lines 9453-9476 confidence: high

Ten stages are listed: bodily changes in the early stages, nectar in the sixth, hidden knowledge in the seventh, Paravak in the eighth, invisibility and divine eye in the ninth, and attainment of Parabrahman with Atma/Brahman in the tenth.

The passage presents ten sequential stages leading from bodily transformations to hidden knowledge, divine perception, and attainment of Parabrahman.
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Thirty Minor Upanishads III. MANTRA-UPANISHADS : / IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD; lines 271-378 confidence: high

The Upanishads are described as Vedanta, the final crown and end of knowledge; their knowledge leads to Atma, while other Vedic portions confer mastery of the universe, called inferior to Atma; Schopenhauer is mentioned as finding them the solace of life.

The Upanishads are called the end of knowledge, and their knowledge is said to lead a person to Atma, the goal of life.
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Thirty Minor Upanishads III. MANTRA-UPANISHADS : / IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD; lines 380-475 confidence: medium

Only when desires and self are overcome, the heart is purified, and "the heart-knot is broken" is the Atma in the heart truly realized; then Atma in the universe is realized and the universe is seen as Maya.

The passage links overcoming desire and self, purification of the heart, breaking the heart-knot, and realization of Atma in the heart and universe.
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Thirty Minor Upanishads III. MANTRA-UPANISHADS : / IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD; lines 477-561 confidence: high

Christianity is described as teaching that God created the soul in His image and that the soul must rise to the full stature of God to reach Him.

The soul is said to rise to the full stature of God, wake from bodily delusion, glance upward to Spirit, and rise beyond the brain through Sahasrara.
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Thirty Minor Upanishads III. MANTRA-UPANISHADS : / IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD; lines 477-561 confidence: medium

Through the navel, the soul masters Kundalini, a mysterious force located there, which confers unlimited power.

Kundalini is mastered only by rising above passion and sensory desires, and its conquest leads to powers and perfections.
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Thirty Minor Upanishads IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD / MUKTIKOPANISHAD; lines 580-672 confidence: high

Rama is seated in Ayodhya with Sita, Bharata, Lakshmana, Satrughna, and others, praised by sages and devotees; Hanuman praises him and asks for knowledge of his true nature for emancipation.

Hanuman asks Rama for the knowledge that will release him from mundane bondage, and Rama responds with teaching on Vedanta and salvation.
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Thirty Minor Upanishads IV. SANNYASA-UPANISHADS : / V. YOGA-UPANISHADS : / FOBEWORD / MUKTIKOPANISHAD; lines 580-672 confidence: medium

Rama says the twice-born who follows the teacher's path and meditates on his immutable Reality attains Sayujya, absorption into him, like a caterpillar into a wasp; he adds that these salvations arise through worship of him.

Rama says the twice-born who follows the path opened by the teacher and meditates on his immutable Reality attains Sayujya.
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Thirty Minor Upanishads KALIS ANT ARANA UPANISHAD1 / BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD; lines 6036-6128 confidence: high

Shaunaka and other Rshis, engaged for twelve years in sattra sacrifice, see Narada, rise, honor him, ask him to sit, and ask the means of salvation.

The Rshis ask Narada for the means of salvation and later seek the rules of sannyasa from Brahma through Narada.
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Thirty Minor Upanishads KHANDA I / KHANDA II / SUBALA-UPANISHAD 63 / KHANDA III; lines 3176-3206 confidence: medium

One attains Atma by six means: truth, charity, religious austerities, non-injury to any creature, celibacy, and complete indifference to worldly objects; no other means are given.

The passage lists six required means by which one attains Atma.
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Thirty Minor Upanishads KHANDA II / SUBALA-UPANISHAD 63 / KHANDA III / KHANDA IV; lines 3208-3321 confidence: medium

Atma's union with prana, vyana, apana, udana, samana, and rambha is linked with visions of cities, rivers, beings, celestial worlds, treasures, and seen or unseen things.

Atma's union with different vital functions yields perceptions of cities, rivers, divine beings, celestial worlds, treasures, and seen and unseen things.
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Thirty Minor Upanishads KHANDA III / KHANDA IV / SUBALA-UPANISHAD 67 / KHANDA IX; lines 3591-3678 confidence: high

The quiescent, self-controlled, indifferent, resigned person who centers the mind on Atma sees Atma and becomes one with the Atma of all.

The passage says that a quiescent, self-controlled, indifferent, resigned person centers the mind on Atma, sees Atma, and becomes one with the Atma of all.
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Thirty Minor Upanishads KHANDA X / SUBALA-UPANISHAD 75 / KHA:NDA XI / KHANDA XIII; lines 3770-3817 confidence: high

After finding the supreme seat, one should dwell under a tree in torn cloths, alone, engaged in samadhi, longing to attain Atma; after attaining it, he is desireless.

The practitioner finds the supreme seat, dwells alone in samadhi, longs after attaining Atma, and becomes desireless after attainment.
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Thirty Minor Upanishads KHANDA XIII / KHANDA XV / KHAFDA XVI / TE JOBINDU '-UPANISHAD; lines 3852-3931 confidence: high

Supreme meditation should be upon tejo-bindu, described as the Atma of the universe, seated in the heart, atom-sized, pertaining to Siva, quiescent, gross, subtle, and beyond those qualities.

The central object of supreme meditation is tejo-bindu, glossed as a source of spiritual light, seated in the heart and described as difficult to perceive and attain.
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Thirty Minor Upanishads KHANDA XIII / KHANDA XV / KHAFDA XVI / TE JOBINDU '-UPANISHAD; lines 3852-3931 confidence: medium

The parts of yoga are listed in order: yama, niyama, tyaga, mouna, asana, mulabandha, equality of all bodies, eye position, breath control, pratyahara, dharana, atma-dhyana, and samadhi.

The passage lists ordered yoga practices and defines them through the knowledge that all is Brahman and through cognition of Atma as Sat and Chit.
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Thirty Minor Upanishads KHANDA XIII / KHANDA XV / KHAFDA XVI / TE JOBINDU '-UPANISHAD; lines 3933-3970 confidence: medium

Asana is defined as easeful, fatigue-free uninterrupted meditation on Brahman; kala/time is endless bliss and secondless, while everything else destroys happiness.

Asana, siddhasana, mulabandha, vision, and pranayama are presented as practices or states ordered toward meditation on, cognition of, or realization of Brahman.
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Thirty Minor Upanishads KHANDA XV / KHAFDA XVI / TE JOBINDU '-UPANISHAD / TEJOBINDU-UPANISHAD 81; lines 3973-4033 confidence: high

Breath practices are defined through conceptions of the universe and Brahman; the enlightened practice this, while the ignorant close the nose; pratyahara sees Atma in sense objects.

The passage presents a sequence of yogic practices, obstacles, and culmination in a state described as inexpressible and unthinkable.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223; lines 9853-9931 confidence: medium

The universe is caused through sankalpa; abandoning it, one should fix the mind on nirvikalpa and meditate on the speaker's abode in the heart.

The listener is instructed to fix the mind on nirvikalpa and meditate on the speaker's abode in the heart while devoting himself to the Supreme.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / AMRT?ANADA-UPAN1SHAD 217 / CHAPTER II / VAEAHA-UPANISHAD 223; lines 9933-10014 confidence: medium

Without the grace of a good guru, abandonment of sensual objects, perception of divine truth, and attainment of one’s true state are very difficult.

The passage says the guru’s grace enables renunciation, perception of divine truth, and attainment of one’s true state, and it recommends laya-yoga as the practice through which prana is mastered.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / GARBHA-UPANISHAD 119 / TARASARA-UPANISHAD 1 / S'UKL A- Y A JUR VED A; lines 5689-5796 confidence: high

Bharadvaja asks what Taraka is and what causes crossing; Yajnavalkya replies that Om-Namo-Narayanaya is Taraka and explains Om, Namah, and Narayanaya by syllable count and metaphysical nature.

Bharadvaja asks what causes crossing, and Yajnavalkya identifies Taraka as Om-Namo-Narayanaya, later explaining that Taraka is named for enabling crossing of mundane existence.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / GARBHA-UPANISHAD 119 / TARASARA-UPANISHAD 1 / S'UKL A- Y A JUR VED A; lines 5689-5796 confidence: medium

Bharadvaja asks through what mantra Paramatma is pleased and shows his own Atma; Yajnavalkya gives salutation mantras addressing Sri-Paramatma/Narayana/Lord in forms corresponding to A, U, M, Bindu, Nada, Kala, and Kalatita, with Bhuh, Bhuvah, and Suvah.

Bharadvaja asks by what mantra Paramatma is pleased and shows his own Atma; Yajnavalkya supplies a series of salutation mantras.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / KAIVALYA-UPANISHAD 33 / AMRTABINDIP-UPANISHAD / KRSHNA-YAJURVEDA; lines 2039-2123 confidence: medium

Mind alone is said to cause bondage or emancipation; attraction to sense objects leads to bondage, while non-attraction leads to emancipation, so the aspirant should free the mind from longing for material objects.

An aspirant after emancipation is instructed to free the mind from desire, control it in the heart, meditate, and attain Atma/Brahman.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA; lines 2125-2212 confidence: medium

Opening prostrates to Narayana wearing conch, discus, and mace and states that the Yogi is released from rebirth through utterance of the Pranava Om composed of A, U, and M.

The practitioner recites a mantra, meditates on Narayana, becomes free from pain and duality, and ascends to a deathless realm.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1 / APHYAYA III / PAINGALA-DPAN1SHAJD 5 1; lines 2685-2694 confidence: high

"That Muni (sage) who meditates (upon Atma always) until sleep or death comes upon him"

The passage presents continuous meditation on Atma as leading the sage into Jivanmukti or emancipation.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / S'UKLA-YAJURVEDA / NIRALAMBA-DPAN1SHAD / NIRALAMBA-UPANISHAD 23; lines 1610-1627 confidence: high

A Sannyasi is an ascetic who gives up caste and life-order duties, good and bad actions, is freed from “I” and “mine,” takes refuge in Brahman, and practices Nirvikalpa Samadhi.

The passage links renunciation, Samadhi, and realization of sacred Vedic sentences with emancipation.
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Thirty Minor Upanishads KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201; lines 8894-8922 confidence: medium

The person engaged in yoga “obtains the supreme seat,” like “a pure crystal,” without parts, destroying sins.

A person engaged in yoga obtains the supreme seat and breathes upward and forward through the yogic process.
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Thirty Minor Upanishads MANDALABBAHMANA-UPANISHAD 253 / BKAHMANA V / NADABINDU '-UPANISHAD / RGVEDA; lines 11112-11237 confidence: medium

The first matra has Agni as deity, the second Vayu, the next is sun-like, and the Ardhamatra belongs to Varuna; the text names twelve kalas for concentration.

The passage instructs sustained contemplation, dharana on Om’s divisions, guru instruction, and life spent knowing supreme bliss.
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Thirty Minor Upanishads MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249 / BRAHMANA III / BRAHMANA IV; lines 11056-11072 confidence: medium

By cognising the akas as described one becomes of their nature; one who does not cognise the nine chakras, six adharas, three lakshyas, and five akas is only nominally a yogin.

The text links cognition of the five akas and knowledge of chakras, adharas, and lakshyas with becoming of their nature and with genuine yogic status.
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Thirty Minor Upanishads NADABINDU '-UPANISHAD / RGVEDA / NADABINDU-UPANISHAD 257 / NADABINDU-DPANISHAD 259; lines 11371-11398 confidence: medium

"Being freed from all states and all thoughts whatever, the yogin remains like one dead. He is a mukta."

The yogin is freed from states and thoughts, is called a mukta, attains his true state, and reaches a condition where sight, prana, and chitta are stilled.
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Thirty Minor Upanishads NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265; lines 11623-11701 confidence: high

Prana and apana unite and go to coiled/asleep Kundalini; heated by agni and stirred by vayu, Kundalini enters the mouth of sushumna, pierces Brahma-granthi, flashes like lightning, and rises through Vishnu- and Rudra-granthis toward the moon sphere.

The ascent proceeds through sushumna, named granthis, heart, eyebrows, moon sphere, six lotuses, and finally sahasrara.
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Thirty Minor Upanishads NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265; lines 11623-11701 confidence: high

A person in padma posture, practicing anus contraction and kumbhaka, raises vayu; agni flames in svadhishthana, Kundalini pierces Brahma-, Vishnu-, and Rudra-granthis and the six lotuses, and S'akti is happy with Shiva in sahasrara kamala, called the highest state and giver of final beatitude.

The practitioner uses posture, contraction, kumbhaka, raised vayu, and flaming agni; the resulting state is called the highest and the giver of final beatitude.
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Thirty Minor Upanishads NADABINDU-UPANISHAD 257 / NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263; lines 11536-11620 confidence: medium

Bhastri kumbhaka is said to free throat disease, increase gastric fire, enable knowledge of kundalini, remove sins, destroy phlegm obstructing the mouth of brahmanadi or sushumna, and pierce the three granthis.

The passage links kumbhaka and pranayama to removal of sins, impurities, and diseases, knowledge of kundalini, concentration on Truth, and becoming a true yogin.
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Thirty Minor Upanishads NADABINDU-UPANISHAD 257 / NADABINDU-DPANISHAD 259 / YOGAKTJNDALF-UPANISHAD / YOGAKONDALI-UPANISHAD 263; lines 11536-11620 confidence: medium

Diseases are said to arise from daytime sleeping, night vigils, excess sexual intercourse, crowds, retention of urine and faeces, unwholesome food, and laborious mental operation with prana; blaming yoga and discontinuing practice is the first obstacle.

The passage enumerates ten obstacles to yoga and instructs the wise man to abandon them through deliberation and daily practice.
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Thirty Minor Upanishads NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI; lines 7107-7182 confidence: medium

Brahma says an ascetic should live with true speech and jnana-vairagya, the body alone as remaining possession, and maps jnana, vairagya, controls, manas, buddhi, tattvas, avasthas, organs, and other categories onto the body and a pillar in mud.

The instructed ascetic practices truth, jnana-vairagya, mastery of organs and states, and progression to turya and turyatita.
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Thirty Minor Upanishads NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI; lines 7184-7264 confidence: high

After giving up abhimana and anger, eating moderately, conquering and controlling the organs, the yogin should make the mind enter meditation and practice in empty places, caves, and forests.

The yogin is instructed to control mind and organs, meditate in empty places, caves, and forests, avoid crowds and ritual-social obligations, and practice Brahma-jnana for salvation.
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Thirty Minor Upanishads NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI; lines 7184-7264 confidence: medium

After attaining indifference even up to Brahma's seat, destroying fondness for son, relatives, wife, and other things, and having faith in salvation and Vedanta-jnana, the aspirant should approach a Brahman-knowing guru with a gift, serve him, learn the Vedic sentences, become free of 'I' and 'mine,' and see Atma in himself.

Indifference to objects and family attachment, disgust with samsara, and the arising of sannyasa are presented as conditions for the salvation-seeking paramahamsa.
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Thirty Minor Upanishads NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179; lines 7943-8040 confidence: medium

The practitioner is instructed to go to a sacred grove with fruits, roots, and water, select a pleasant Veda-resounding place frequented by knowers of Brahman, or use a temple, river-bank, village, or town setting.

The passage gives a staged entry into yoga: selecting a sacred place, preparing a protected monastery, listening to Vedanta, worshipping Vinayaka, saluting the tutelary deity, and beginning disciplined practice.
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Thirty Minor Upanishads NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179; lines 8042-8132 confidence: medium

Kumbhaka is divided into sahita and kevala; sahita is to be practiced until kevala is perfected. Mastery of kevala makes nothing unattainable in the three worlds, brings knowledge of kundalini, and produces bodily and spiritual signs including freedom from disease and increased gastric fire.

Kevala kumbhaka is said to make nothing unattainable in the three worlds and to produce knowledge of kundalini; Vaishnavimudra is described as a hidden practice.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII; lines 7439-7521 confidence: high

Brahma assents and teaches that Omkara is Brahman, both individual and cosmic; he classifies Brahma-pranava and states that the one-syllabled Om is Pranava with eight differences.

Om/Omkara is identified with Brahman and Atma, is said to confer salvation, and is to be experienced as immortal and ageless.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII; lines 7439-7521 confidence: medium

Realization of Parabrahman is to be attained through Visva, Taijasa, Prajna, and Turya in order; Atma is fourfold through identifications with gross, subtle, bliss, and the fourth, and has four feet.

The passage presents realization through Visva, Taijasa, Prajna, and Turya and describes Atma as having four feet connected with waking, dreaming, and dreamless sleep in the preserved excerpt.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII; lines 7523-7616 confidence: high

"It can never be known by the organs... It cannot be reached by thought... It can be realised by Self-realisation alone."

Turya cannot be known by the organs, reason, action, proof, thought, or analogy, and is realized by Self-realization alone.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII; lines 7523-7616 confidence: medium

The text asks whether time, nature, karma, accident, elements, or Purusha are the cause; it denies their union as cause and says Rshis following dhyana-yoga behold devatma-sakti of the One presiding over causes.

Rshis following dhyana-yoga behold devatma-sakti concealed by its own qualities in relation to the One presiding over causes.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII; lines 7618-7689 confidence: medium

Lord Brahma says the knower of Reality becomes an emancipated person and a Parivrat; the Parivrat roams alone, is compared to a terrified deer, gives up all but the body, lives like a bee, does not consider others foreign to himself, meditates on Reality, and attains liberation in himself.

The knower of Reality is described as a Parivrat who roams alone, abandons samsara, meditates on Reality, and attains liberation.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147; lines 6587-6671 confidence: medium

A nondual, equal-seeing paramahamsa sannyasin is identified with Narayana; residence limits are introduced, including warning against staying two days in a village because desires may arise and lead toward hell.

The ascetic leaves settled residence, observes strict limits on residence, roams the earth, practices meditation, and avoids desire.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147; lines 6673-6762 confidence: medium

The practitioner thinks himself the abdicator of all karmas, meditates on his own Reality, goes northward with hands upraised, and, if a learned sannyasin, receives Pranava initiation from the teacher and moves freely with the thought that there is none other than the Self.

After abandoning karmas and ritual signs, the practitioner goes northward with hands raised, may move freely after Pranava initiation, and lives in mountains, forests, and temples on simple foods and water.
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Thirty Minor Upanishads NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147; lines 6673-6762 confidence: medium

The practitioner thinks himself the abdicator of all karmas, meditates on his own Reality, goes northward with hands upraised, and, if a learned sannyasin, receives Pranava initiation from the teacher and moves freely with the thought that there is none other than the Self.

The practitioner meditates on his own Reality, holds the thought that there is none other than the Self, enjoys Atmic bliss, and abandons the body in mountain caves while uttering Pranava.
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Thirty Minor Upanishads NARAYANA-UPANISHAD 1 29 / KALIS ANT ARANA UPANISHAD1 / BHIKSHUKA'-UPANISEAD / S'TJKLA-YAJURVEDA; lines 5978-6033 confidence: medium

Among bhikshus who long for moksha, the passage names four kinds: Kutichaka, Bahudaka, Hamsa, and Paramahamsa.

All four bhikshu types are framed as seekers of moksha, and multiple types are said to strive for moksha or emancipation through the path of yoga.
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Thirty Minor Upanishads NARAYANA-UPANISHAD / KRSHNA-YAJURVEDA / NARAYANA-UPANISHAD 1 29 / KALIS ANT ARANA UPANISHAD1; lines 5909-5975 confidence: high

At the end of Dvapara yuga, Narada goes to Brahma and asks how he can cross Kali while roaming the earth.

Narada asks how to cross Kali, and Brahma reveals a hidden means by which one may cross the samsara of Kali through utterance of the Lord’s name.
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Thirty Minor Upanishads NIRALAMBA-DPAN1SHAD / NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA; lines 1630-1728 confidence: high

Brhadratha thinks the body impermanent, acquires indifference, retires to the forest, and leaves his eldest son to rule the kingdom.

A king leaves rule to his eldest son, retires to the forest, performs severe austerity, and seeks liberating knowledge rather than worldly gain.
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Thirty Minor Upanishads NIRALAMBA-DPAN1SHAD / NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA; lines 1630-1728 confidence: high

One should meditate in the middle of the lotus of the heart on Parameswara, the witness of Buddhi's play, object of supreme love, beyond mind and speech, beginningless, endless, all-pervading, changeless, and wisdom of the nature of Moksha.

The passage instructs meditation in the lotus of the heart on Parameswara and describes identity with Paramatma as bliss and freedom from bondage.
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Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1730-1808 confidence: high

Maitreya goes to Kailas and asks the Lord to initiate him into the mysteries of the highest Tattwa; Mahadeva replies.

Maitreya travels to Kailas and asks for initiation into the highest Tattwa; Mahadeva answers with doctrine.
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Thirty Minor Upanishads NIRALAMBA-UPANISHAD 23 / MAITREYA-UPANISHAD / SAMAVEDA / ADHYAYA II; lines 1810-1878 confidence: high

An emancipated ascetic is one who does not abandon internal alms-taking, glossed as meditation upon the non-dual, and who generates Vairagya, faith as wife, and wisdom as son.

The passage emphasizes internal nondual meditation, heart-worship, giving up thoughts, relinquishing external worship, and worship of Atma alone.
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Thirty Minor Upanishads OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA / KRSHNA-YAJURVEDA; lines 2277-2345 confidence: medium

The text instructs one to give up offerings of ajnana, worship with 'I am He', understand wisdom as non-difference, define meditation and purification internally, drink Brahman's nectar, go for alms, dwell alone, think on the non-dual One, and thereby attain salvation.

The practitioner is told to free the mind from sensual objects, subjugate the senses, drink Brahman's nectar, live by alms, dwell alone, think only on the non-dual One, and thereby attain salvation.
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Thirty Minor Upanishads OM-TAT-SAT. / ATMABODHA'-UPANISHAP / RGVEDA / KRSHNA-YAJURVEDA; lines 2277-2345 confidence: medium

The wise are said to see the supreme abode of Vishnu like an eye seeing things spread in akas; Brahmans with divine eyes praise and illuminate the abode, and this is described as the Vedic teaching for salvation.

The wise and Brahmans with divine eyes are said to see, praise, and illuminate the supreme abode of Vishnu.
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Thirty Minor Upanishads PAINGALA-DPAN1SHAJD 5 1 / APHYAYA IV / PAINGALA-UPANISHAD 53 / STUKLA-YAJURVEDA; lines 2840-2913 confidence: high

The wise are instructed to meditate on Brahman, abandon "I" and "mine" in body and senses, know the self as Pratyagatma, think "So'ham," remove false self-attribution, and avoid worldly pursuits and distractions.

The wise practitioner is told to meditate on Brahman, know Atma, think "So'ham," remain devoted to samadhi, and see Atma as secondless, culminating in moksha or Jivanmukti.
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Thirty Minor Upanishads PAINGALA-UPANISHA D1 / APHYAYA III / PAINGALA-DPAN1SHAJD 5 1 / APHYAYA IV; lines 2696-2767 confidence: medium

Atma is the rider; body the chariot; buddhi the charioteer; manas the reins; organs the horses; objects the roads; Atma with sense organs and manas is the enjoyer; Narayana is established in the heart.

The teaching maps Atma, body, buddhi, manas, organs, and objects onto rider, chariot, charioteer, reins, horses, and roads.
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Thirty Minor Upanishads PHYANABINDU-UPANISHAP 205 / DHTANABINPU-UPANISHAD 211 / HAMSA1 -UPANISHAD / S'UKLA-YAJURVEDA; lines 9293-9345 confidence: high

Atma shines in the skull like the sun; Purusha with shakti is to be seen in the Brahma-hole as one's own Atma; manas is absorbed; understanding gems, moonlight, nada, bindu, and Mahesvara's seat brings kaivalya.

The passage describes seeing Purusha with shakti as one's own Atma, absorption of manas, and attainment of kaivalya through understanding inner signs.
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Thirty Minor Upanishads RGVEDA / KRSHNA-YAJURVEDA / PAINGALA-UPANISHA D1 / APHYAYA III; lines 2605-2682 confidence: medium

Yajnavalkya defines sravana, manana, nididhyasana, and samadhi; samadhi is compared to a lamp in a windless place, with the difference between meditator and meditation given up.

The passage gives a progression from hearing and reflection to one-pointed meditation, samadhi, destruction of karma, and liberation.
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Thirty Minor Upanishads S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183 / S'ANDILYA-UPANISHAD 189 / CHAPTEK II; lines 8409-8440 confidence: high

S'andilya, a Brahmarshi, does not obtain knowledge of Brahman in the four Vedas; he approaches Lord Atharvan and asks to be taught the science of Brahman to obtain what is most excellent.

S'andilya seeks knowledge of Brahman, asks Atharvan for the science of Brahman, and is instructed to know Brahman by wisdom.
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Thirty Minor Upanishads S'ANDILYA-UPANISHAD 189 / CHAPTEK II / CHAPTER III / S'ANDILYA-UPANISHAD 191; lines 8484-8518 confidence: high

The Lord is called Dattatreya because He was pleased with Atri's difficult penance and desire to see Him as light itself, offered Himself as son, and had Anasuya as mother and Atri as father.

Atri performs difficult penance and desires to see the Lord as light itself; the Lord is pleased and responds by offering Himself as son.
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Thirty Minor Upanishads S'ANDILYA-UPANISHAD 189 / CHAPTEK II / CHAPTER III / S'ANDILYA-UPANISHAD 191; lines 8484-8518 confidence: high

The stanzas describe Dattatreya as sapphire-colored, beneficent, calm, naked, ash-besmeared, matted-haired, four-armed, lotus-eyed, a store of jnana and yoga, spiritual instructor of all worlds, dear to yogins, merciful to devotees, witness of all, and worshipped by siddhas.

The stanzas describe contemplation of Dattatreya's form and state that the contemplator is freed from sins and attains the Spirit.
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Thirty Minor Upanishads S'ANDILYA-UPANISHAD 191 / YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193; lines 8556-8638 confidence: medium

The speaker says the aspirant after emancipation should practise both yoga and jnana; births and deaths arise through ajnana and perish through jnana; jnana cognizes kaivalya as the supreme seat.

The aspirant after emancipation is instructed in combined yoga and jnana, classified yogas, contemplative absorption, Hatha-yoga limbs, posture, and pranayama.
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Thirty Minor Upanishads S'TJKLA-YAJURVEDA / NARADAPARIVRAJAKA-UPANISHAD / UPADES'A III / UPADES'A IV; lines 6550-6584 confidence: medium

"One who after giving up the world, the Vedas, the objects and the organs is in Atma alone, attains the supreme abode."

The passage says that giving up the world, Vedas, objects, and organs and remaining in Atma alone leads to the supreme abode, and it frames ascetic discipline around moksha.
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Thirty Minor Upanishads S'UKLA-YAJURVEDA / HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA; lines 9479-9512 confidence: high

The seeker ascends the car of Om, with Vishnu as charioteer and Higher Self, wishing to go to the seat of Brahmaloka while intent on worship of Rudra.

The practitioner ascends the car of Om, with Vishnu as charioteer, in order to go to the seat of Brahmaloka while intent on worship of Rudra.
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Thirty Minor Upanishads S'UKLA-YAJURVEDA / HAMSA-UPANISHAD / HAMSA-UPANI8HAD 215 / KRSHNA-YAJURVEDA; lines 9479-9512 confidence: medium

The seeker goes in the chariot as long as possible, then abandons the car and reaches the place of the Lord of the car.

The practitioner abandons the car, gives up matra, linga, and pada, and attains a subtle pada without vowels or consonants through the letter M without accent.
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Thirty Minor Upanishads SAMAVEDA / ADHYAYA II / KAIVALYA '-UPANISHAD / KRSHNA-YAJURVEDA; lines 1917-1996 confidence: high

The Grandfather replies that the knowledge is known through faith, devotion, meditation, and yoga; salvation is through renunciation, and ascetics of pure mind enter the reality above heaven and in the heart-cave, attain Paramatma in the Brahma-world, and are emancipated.

Brahma teaches faith, devotion, meditation, yoga, and renunciation as the means to salvation and emancipation.
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Thirty Minor Upanishads TEJOBINDU-UPANISHAD 81 / CHAPTER II / TEJOBINDU-UPANISHAD 83 / CHAPTER III; lines 4118-4191 confidence: medium

Kumara addresses his father and asks him to explain the realization of Atma; the great Siva begins to answer.

The requested topic is the realization of Atma, and the answer consists of declarative knowledge about the self as consciousness, bliss, and Brahman.
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Thirty Minor Upanishads THIRTY / MINOR UPANISHADS / TRAHSLATEP ET / WHO BY TREADING THE PATH; lines 65-117 confidence: medium

"TO THE RSHIS OF INDIA WHO BY TREADING THE PATH OF THE UPANISHADS HAVE PERFECTED THEMSELVES AND REALISED THE GOAL"

The passage describes the Rshis as treading the path of the Upanishads, perfecting themselves, and realizing the goal.
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Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8135-8230 confidence: medium

The yogin's mind and breath are absorbed in an internal object; his pupils are motionless; this is called Khecharimudra, and the real seat of Vishnu, void and non-void, dawns on him.

The passage presents an inward sequence of yogic practices leading from Khecharimudra and contemplation to consciousness of light, Tat, OM, and inquiry into the mind.
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Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8232-8306 confidence: medium

Kundalini opens the door of moksha when moved; she closes the door with her mouth, sleeps coiled like a serpent, and is linked with emancipation or bondage depending on movement and bodily location.

Prana is directed away from side channels into Sushumna; upper bodily movement, head centers, upward retention, and immortality or emancipation are associated with the practice.
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Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8232-8306 confidence: high

Khecharimudra is situated in the akasha-chakra between sun and moon; it involves lengthening and reversing the tongue, fixing the gaze between the eyebrows, closing the skull-hole, and becoming immortal when tongue and mind move in akasha.

Khecharimudra is said to make the raised-tongue practitioner immortal, and breath/posture practice is called a means of destroying death.
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Thirty Minor Upanishads UPADES'A VIII / S'ANDILYA-UPANISHAD / S'ANDILYA-UPANISHAD 179 / S'ANDILYA-UPANISHAP 183; lines 8308-8392 confidence: medium

Conquering dharma and adharma gives knowledge of past and future; concentration on creature sounds gives animal language; on sanchita-karma gives knowledge of previous births; on another's mind gives knowledge of thoughts; on body form reveals other forms; on strength gives strength like Hanuman.

The text lists extraordinary capacities produced by concentration, including knowledge of other minds and births, Hanuman-like strength, sight of siddhas, freedom from hunger and thirst, and soaring in akash.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6849-6931 confidence: medium

Avadhuta is described as without rules, taking food according to the course of the boa constrictor, excluding ill-reputed persons and outcastes, and engaged in realization of the Real.

The avadhuta is engaged in realization of the Real, and turiyatita and avadhuta attain Kaivalya in Atma through realization of Reality; the ascetic is qualified only for reflection.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 6933-7014 confidence: medium

The ascetic is instructed to have no desire for this world or the higher world and to avoid studies and practices foreign to realization of Reality; such irrelevant study is compared to a camel carrying saffron paint and to ornament on a dead body.

The ascetic gives up desire for this world and higher worlds, gives up all, carries minimal or symbolic equipment, and goes about in a socially unmarked manner.
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Thirty Minor Upanishads UPADES'A III / UPADES'A IV / NAEAPAPARIVRAJAKA-UPANISHA9 147 / UPAPES'A V; lines 7016-7093 confidence: high

The ascetic may seek alms from a forbidden house to a non-forbidden one, and should go to a house with an ajar door, not a closed one.

The passage presents a disciplined wandering ascetic life of alms, houselessness, sense-control, jnana, meditation, and divine vision.
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Thirty Minor Upanishads UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII / S'ANDILYA-UPANISHAD; lines 7692-7772 confidence: medium

Sandilya asks Atharvan: "Please tell me about the eight angas (parts) of Yoga which is the means of attaining to Atma."

Yoga is explicitly described as the means of attaining Atma and is structured into eight ordered parts with ethical, ritual, meditative, and bodily disciplines.
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Thirty Minor Upanishads UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII / S'ANDILYA-UPANISHAD; lines 7774-7857 confidence: medium

Defines multiple postures, including Gomukha, Padma, Vira, Simha, Siddha, Bhadra, Mukta, and Mayura; states effects such as destroying diseases, poisons, and sins; allows choosing an easy posture; says mastery of postures conquers the three worlds; then instructs practice of pranayama after yama and niyama for purification of nadis.

The passage links posture, yama, niyama, and pranayama with purification of the nadis and yogic mastery.
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Thirty Minor Upanishads UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163 / UPADES'A VIII / S'ANDILYA-UPANISHAD; lines 7859-7940 confidence: medium

Sushumna is described as a subtle, invisible channel attached to the spinal column, extending from near the anus to the brahmarandhra of the head, and as the path of salvation.

Sushumna is described as subtle, extending from the lower body to the head, and as the path of salvation; later the practitioner is instructed to begin purification after learning the nadis and vayus.
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Thirty Minor Upanishads UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163; lines 7267-7350 confidence: high

Through the guru's grace, the practitioner lives with the guru for one year, observes yama and niyama, attains jnana-yoga or sannyasa, takes leave of the guru, wanders the earth, gives up association, eats moderately, and controls the senses.

The ascetic takes leave of the guru, wanders the earth, remains alone except for the rainy-season residence, and avoids staying in one place too long.
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Thirty Minor Upanishads UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163; lines 7267-7350 confidence: medium

The ascetic is described as fearless, without egoism or attachment, simply clothed or naked, knowledgeable in Vedanta, without 'I' and 'mine', equal and friendly, and able to cross samsara when the mind is at peace.

The jnani with peaceful mind, lacking egoistic notions, is said to be able to cross samsara.
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Thirty Minor Upanishads UPAPES'A V / NARADAPARIVRAJAKA-UPANISHAD 159 / UPADES'A VI / NARADAPAEIVBAJAKA-DPANISHAP 163; lines 7352-7437 confidence: high

The ascetic is told to slight his body like a carcass, live away from son, relations, and native place like a thief released from prison, take what comes without effort, meditate on Brahma-Pranava, burn passions, and transcend the gunas and infirmities.

The ascetic meditates on Brahma-Pranava and Atma, seeks Jivanmukti, crosses samsara through Pranava, and seeks Kaivalya.
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Thirty Minor Upanishads V. YOGA-UPANISHADS : / FOBEWORD / MUKTIKOPANISHAD / ADHYAYA II; lines 809-830 confidence: medium

Rama says Chitta characterized by agency and enjoyment is fraught with pains and tends toward bondage; control of Chitta is Jivanmukti.

Jivanmukti is identified with control of Chitta and is said to be gained through Samadhi, Vedantic study, human effort, and extinction of all Vasanas.
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Thirty Minor Upanishads VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III / CHAPTER IV; lines 10156-10243 confidence: medium

Nidagha asks Lord Rbhu to enlighten him about the characteristics of jivanmukti, and Rbhu replies in the affirmative.

The passage presents a progression toward jivanmukti through named stages, practitioner titles, non-attachment, and resting on Atma.
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Thirty Minor Upanishads VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III / CHAPTER IV; lines 10245-10329 confidence: high

Padarthabhavana is defined as the sixth stage after five stages of practice; turya is defined as the seventh stage, fixed in contemplation of Atma alone without universe-difference.

The passage presents sequential stages of practice and realization, including ascent to sushuptipada and culmination in turya or gudhasupti.
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Thirty Minor Upanishads VAEAHA-UPANISHAD 223 / VABAHA-UPANISHAV 229 / CHAPTER III / CHAPTER IV; lines 10331-10372 confidence: high

Followers of S'uka are described as immediately emancipated after the body wears away, while followers of Vedanta undergo repeated rebirths and attain gradual emancipation through yoga, sankhya, and sattva-associated karmas.

The Vamadeva path includes rebirth in a great family, yoga through former karmic affinities, practice over many lives, and eventual salvation.
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Thirty Minor Upanishads VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241 / BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247; lines 10808-10898 confidence: medium

Three sights are named ama, pratipat, and purnima; purnima practice at the nose-tip reveals deep darkness and then an endless sphere of light identified as Brahman, Sachchidananda.

The passage presents ordered stages of sight, successive lights, breath practice, internal sound, and a culminating state beyond ordinary mind.
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Thirty Minor Upanishads VARAHA-UPANI8HAD 241 / BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249; lines 10901-10989 confidence: medium

The same person becomes indifferent to action-bound births, pursues the nivrtti path to attain emancipation, takes refuge in a spiritual instructor to cross mundane existence, gives up passion, and does what he is instructed to do.

The person turns from action-bound births, follows the return path, takes refuge in a spiritual instructor, gives up passion, practices sadhanas, and attains inner Reality.
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Thirty Minor Upanishads VARAHA-UPANI8HAD 241 / BRAHMANA II / MANDALABRAHMANA-UPANISHAD 247 / MANDALABRAHMANA-UPANISHAD 249; lines 10991-11002 confidence: medium

The yogin places bindu in the akas of Paramatma, follows the path of partless bliss produced by pure, secondless, stainless, innate yoga sleep of amanaska, and becomes emancipated.

The yogin pursues a path of partless bliss and is ultimately called the supreme yogin after attaining that bliss.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10550-10649 confidence: high

The passage instructs calm pranayama, cognition of the Principle and Brahman, and interprets rechaka, puraka, and kumbhaka as renunciation of objects, taking in scriptural knowledge, and retaining knowledge; Paramasiva is said to be within kumbhaka.

The passage sets out stages of yoga, breath control, Pranava practice, and the state of jivanmukta.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10651-10738 confidence: high

Narayana, identified as the Purusha of the sun, replies that he will describe eightfold yoga with Jnana; he defines yama, niyama, asana, pranayama, pratyahara, dhyana, dharana, and samadhi, and says that knowing these eight subtle parts leads to salvation.

The practitioner follows yogic disciplines, seeks Taraka, performs introvision, sees inner lights, and reaches salvation or union.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10651-10738 confidence: high

The body is said to have five stains and remedies; samsara is described as an ocean where sleep and fear are serpents, injury and similar things are waves, thirst is a whirlpool, and wife is mire; one should follow the subtle path and look for Taraka, identified with Brahman between the eyebrows.

The passage explicitly frames samsara as an ocean with dangers and presents Taraka as the means of crossing it.
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Thirty Minor Upanishads VARAHA-UPANISHAD 237 / CHAPTER V / VARAHA-UPANI8HAD 239 / VARAHA-UPANI8HAD 241; lines 10740-10788 confidence: high

Yoga is divided into purva and uttara, identified as taraka and amanaska; taraka is subdivided into murti and amurti, performed through manas, and spiritual light appears between the eyebrows.

The passage centers on internal vision, subtle bodily locations, Shambhavi mudra, antarlakshya, and liberation through realization.
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Thirty Minor Upanishads YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265 / CHAPTER II / YOGAKUNDALI-UPANISHAD 267; lines 11716-11803 confidence: high

Practice and melana are not simultaneous; melana is rare across births; melana from a guru gives siddhis, and the science through books and significance leads to the state of Siva freed from rebirth.

The practitioner may seek the science across many births, an ascetic is told to wander until obtaining it, and the science is linked with siddhi and freedom from rebirth.
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Thirty Minor Upanishads YOGAKONDALI-UPANISHAD 263 / YOGAKUNDALI-UPANISHAD 265 / CHAPTER II / YOGAKUNDALI-UPANISHAD 267; lines 11806-11846 confidence: high

The khechari bija or mantra is to be performed in six parts and intonations for siddhis; the practice is to be gradual because doing it all at once is said to make the body decay soon.

The passage prescribes mantra, bodily discipline, breath restraint, monthly practice, and twelve years of effort culminating in siddhi.
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Thirty Minor Upanishads YOGAKUNDALI-UPANISHAD 265 / CHAPTER II / YOGAKUNDALI-UPANISHAD 267 / CHAPTER III; lines 11848-11887 confidence: medium

A man is described as longing for objects through passion; the instruction says to leave these, seek Niranjana, and abandon everything else thought favorable.

The practitioner is told to leave passion for objects, abandon other favorable-seeming things, and seek Niranjana, the stainless.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA; lines 8925-9006 confidence: high

Dhyanayoga destroys even mountain-sized sin; the seed-letter is supreme bindu, nada is above it, and the nada-less condition is the supreme state when nada ceases with the letter.

The passage says dhyanayoga destroys even mountain-like sin and later says those who regard OM as Hamsa are freed from sin.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA; lines 8925-9006 confidence: high

OM is to be contemplated as Brahman; its A, U, and M parts are associated with worlds, elements, Vedas, colors, gunas, and deities including Brahma, Vishnu/Janardana, and Mahesvara; Omkara has eight parts, four feet, three seats, and five devatas.

OM is contemplated as Brahman for emancipation, analyzed into cosmic parts, and named as the cause of Vedas, sounds, and the three worlds.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA; lines 8925-9006 confidence: high

The end of pranava is to be recited like uninterrupted oil-flow and bell sound; Omkara is contemplated as Isvara, an unshaken thumb-sized light in the heart lotus, and also in the body surrounded by circling flames during left-nostril breath intake.

Omkara is visualized as Isvara in the heart lotus and in the body with flames, while breath phases are assigned deities and restrained with Omkara.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA; lines 9008-9037 confidence: medium

The alternate practice meditates with inspiration on four-handed Maha-Vishnu in the navel, with breath-restraint on four-faced Brahma in the heart lotus, and with expiration on S'iva between the eyebrows.

The instructions coordinate inspiration, restraint of breath, and expiration with meditation on Maha-Vishnu, Brahma, and S'iva in bodily loci.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9040-9124 confidence: high

The passage says that one who knows the three seats, matras, Brahmas, letters, ardhamatra, and what is above bindu, nada, and kala is a knower of the Vedas.

The passage maps chakras, nadis, pranas, and subtle centers, and repeatedly links knowing or contemplating these practices with Vedic knowledge, truth, nirvana, or freedom from sins.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9040-9124 confidence: high

Jiva goes out with Ha and in with Sa, uttering Hamsa 21,600 times in a day and night; this Ajapa Gayatri bestows nirvana on yogins and frees sins through thought.

Jiva continually utters Hamsa through the motions of breath; the mantra is called Ajapa Gayatri and said to bestow nirvana on yogins and free sins through thought.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9126-9208 confidence: medium

The yogin should open a shut door and pierce the door to salvation by means of kundalini.

The passage frames practice as opening and piercing a shut door to salvation by means of kundalini.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAD 195 / YOGATATTVA-DPANISHAD 201 / SAMAVEDA / PHYANABINDU-UPANISHAP 205; lines 9210-9290 confidence: high

To remove eye pain, it makes a circular line and sinks in the middle; the first line is bandhuka-colored, sleep follows, and dream contains perceptions, Vedas, inference, possibility, sacred words, and related ideas.

The passage lays out a disciplined inner progression through sleep states, turya, and turyatita, culminating in Paramatma and emancipation as the means of knowing Atma.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8641-8730 confidence: high

A matra is defined by a hand action and finger snap; air is drawn through the left nostril for sixteen matras, retained for sixty-four, expelled through the right for thirty-two, then repeated from the right; breath cessation is practiced four times daily until eighty repetitions, and after about three months the nadis are purified.

The passage presents a staged discipline of breath practice, bodily purification, restrictions, mantra recitation, and named states such as arambha and ghata.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8641-8730 confidence: medium

When the yogin can retain breath as long as he likes, kevala kumbhaka is attained; with inspiration and expiration dispensed with, nothing in the three worlds is said to be unattainable to him.

Kevala kumbhaka is said to arise when breath can be retained at will, after which inspiration and expiration are dispensed with and nothing in the three worlds is unattainable.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8732-8814 confidence: high

The passage warns that duties and useless company interrupt practice; the yogin should practice day and night, remember the guru’s words, pass the ghata state, and gain the parichaya state.

The passage centers on continuous yoga, remembering the guru’s words, progression through states, dharana practices, and attainment of bliss and freedom from death.
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Thirty Minor Upanishads YOGATATTVA-UPANISHAP / KRSHNA-YAJURVEDA / YOGATATTVA-UPANISHAD 193 / YOGATATTVA-UPANISHAD 195; lines 8816-8891 confidence: medium

Dharana for six ghatikas is prescribed; the practitioner restrains breath in akas, contemplates a wish-granting deity in saguna dhyana, and through nirguna dhyana attains samadhi and emancipation.

A sequence of dhyana, samadhi, bandhas, mudras, vajroli, amaroli, and rajayoga is presented as leading to siddhis, emancipation, and discrimination.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) MANDALA V, HYMN 60. 353 / MANDALA V, HYMN 61. 357 / NOTES. / NOTES. V, O61, 5. 359; lines 24571-24727 confidence: medium

Sayana’s introductory story: Arkananas becomes Rathaviti’s priest, asks for Rathaviti’s daughter for Syavasva; the wife refuses because he is not a Rishi; Syavasva performs penance, seeks alms, is recommended to King Taranta, receives generosity, sees the Maruts, composes praise, becomes a Rishi, and marries the daughter.

Syavasva performs penance, travels collecting alms, sees the Maruts, composes praise, and is thereby said to become a real poet or Rishi.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) NOTES, X, I21; 3. 7 / NOTES. X, I21, 6. 9 / IO VEDIC HYMNS. / NOTES. X, I2I, 10. II; lines 6782-6835 confidence: medium

Muir’s translation of verse 9 describes the deity as generator of earth, producer of heavens by fixed ordinances, and producer of great brilliant waters, followed by the oblation question.

The hymn’s recurring question asks to what god sacrifice should be offered, and the commentator says this expresses the desire to find the true but unknown god.
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Vedic Hymns, Part I (Sacred Books of the East, Vol. 32) XXIV VEDIC HYMNS. / INTRODUCTION. XXV / F. MAX MULLER. / XXX VEDIC HYMNS.; lines 1304-1412 confidence: low

The speaker says it was better to begin with the beginning, even though it could feel like spending forty years in the wilderness rather than rushing into the promised land.

The speaker compares the long editorial labor to spending forty years in the wilderness instead of reaching the promised land.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN 7I. 75 / NOTES: / MANDALA I, HYMN 7I. SI / ASHTAKA I, ADHYAYA 5, VARGA 17-18.; lines 4276-4343 confidence: medium

Immortals seek but do not find a calf, follow footsteps, and stand at the highest beautiful standing-place of Agni.

The immortals seek unsuccessfully, follow footsteps, a mortal finds Agni in the highest place, and gods discover secret steps in Agni; Agni also knows the ways of the gods.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) MANDALA I, HYMN I44. 161 / NOTES. / MANDALA I, HYMN 144. 163 / NOTES:; lines 8179-8375 confidence: high

Verse 4 says wise poets follow the track of the ageless one, protect him with their hearts, search the river while wishing to acquire him, and then the Sun becomes visible to them, to men.

Wise poets or priests follow Agni’s track, search the river for him, and the notes explain that they seek Agni in his proper dwelling in water.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) NO ES. / MANDALA I, HYMN 67, 63 / MANDALA I, HYMN 68. 65 / NOES.; lines 3450-3530 confidence: medium

The note says the obscure verse is illuminated by Hymn I,72 and that "the searching ones, 'amitiraz,' are the gods who seek Agni."

The passage identifies the searching ones as gods who seek Agni and compares them with searching gods in another hymn.
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buddhist

Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 2654-2826 confidence: medium

The Future Buddha passed through four immensities and a hundred thousand world-cycles, made his wish under twenty-four Buddhas beginning with Dipamkara, and received recognition from twenty-four Buddhas; since Kassapa there had been no Supreme Buddha except the present one.

The Future Buddha receives recognition from twenty-four Buddhas, makes an earnest wish at Dipamkara’s feet, and searches for Buddha-making conditions.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3570-3686 confidence: high

After the Great Being achieves supreme wisdom, Nalaka receives the Nalaka course of conduct, returns to the Himalaya Mountains, attains saintship, lives seven months more, and passes into final extinction near Gold Hill.

The Great Being makes a great retirement in pursuit of wisdom and chooses Uruvela as a suitable place for struggle; Nalaka also follows a prescribed ascetic conduct.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 3936-4044 confidence: high

The Future Buddha reflects that Nirvana is the extinction of the fires of lust, hatred, infatuation, and other passions, says Kisa Gotami has taught him a lesson, and resolves to quit household life that day in quest of Nirvana.

The Future Buddha explicitly resolves to quit household life and retire from the world in quest of Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4046-4160 confidence: medium

The passage explains nibbayati as 'to be extinguished,' compares this to a candle flame, connects extinguishing with coolness and happiness, and says Nirvana/nibbana means becoming extinguished and stands for the summum bonum.

The Future Buddha interprets happiness as the assuaging of passion-fires and says he will retire from household life in quest of happiness.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4294-4417 confidence: high

The king offers kingly glory; the Future Buddha refuses because he seeks supreme enlightenment; the king predicts Buddhahood and asks for a first future journey to his kingdom.

The Future Buddha studies advanced meditation, rejects what does not lead to enlightenment, chooses Uruvela, and begins the Great Struggle for enlightenment.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4419-4507 confidence: high

The Future Buddha carries austerity to the utmost, eats almost nothing or nothing, rebuffs divine nourishment, becomes emaciated and dark, loses visible great-being characteristics, and collapses senseless during suppressed breathing.

The Future Buddha undertakes severe austerities in pursuit of enlightenment and then decides they are not the way to enlightenment.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4609-4713 confidence: high

The Future Buddha circumambulates the tree with his right side toward it, goes to the Neranjara, bathes as many earlier Future Buddhas had done, and deposits the dish at Suppatitthita.

The passage explicitly states that earlier Future Buddhas bathed similarly, wore the same saintly garb, left dishes in the snake-king's palace, and sat on the eastern side of their Bo-trees.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 4715-4821 confidence: high

The Future Buddha sits by the Bo-tree facing east and vows not to leave the seat until attaining supreme and absolute wisdom.

The Future Buddha vows not to rise from his seat until attaining supreme and absolute wisdom and remains fixed in an unconquerable posture.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5198-5328 confidence: medium

Sanjaya, the wandering ascetic, dwells at Rajagaha with 250 wandering ascetics; Sariputta and Moggallana live under him and agree that the first to attain the deathless will tell the other.

Sariputta and Moggallana agree that whichever first attains the deathless will tell the other.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 5445-5548 confidence: medium

Some ask for meditation exercises; the Buddha assigns exercises suited to their characters, and the priests do obeisance and go to forests, the foot of trees, hills, the heaven of the Four Great Kings, and other heavens including Vasavatti's heaven.

After receiving meditation exercises, priests go to forests, the foot of trees, hills, and heavens for their usual periods of dwelling or practice.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA; lines 6218-6345 confidence: medium

The Blessed One enters the first through fourth trances, then the realms of infinity of space, infinity of consciousness, nothingness, neither perception nor non-perception, and cessation of perception and sensation.

The Blessed One moves through a structured series of trances and formless realms to cessation, later reverses the sequence, and then passes into Nirvana after the fourth trance.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) CHAPTER IIL / KARMA AND REBIRTH. / CHAFPER IV. / MEDITATION AND NIRVANA.; lines 703-755 confidence: medium

“CHAFPER IV. / MEDITATION AND NIRVANA.”

The chapter heading and section titles emphasize meditation, purity, concentration, paths, cessation, and attainment of Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1166-1275 confidence: medium

Gotama became a Buddha by attaining supreme Enlightenment or Wisdom; before this and in prior existences after setting out toward Buddhaship, he was a Bodhisatta, translated Future Buddha and literally associated with Wisdom.

The passage states that before Enlightenment and through previous existences after setting out toward Buddhaship, Gotama was a Bodhisatta or Future Buddha; it also describes the Jataka Birth-Stories as tales of those anterior existences.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1277-1440 confidence: high

"his long-ago existence as the Brahman Sumedha" and "first resolved to strive for the Buddhaship."

The note states that the Buddha, in his long-ago existence as Sumedha, first resolved to strive for Buddhaship.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1277-1440 confidence: high

"What misery to be born again!"; "There is, there must be, an escape!"

Sumedha reasons about repeated birth, old age, disease, death, and the need to search for a way that releases from existence.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1442-1571 confidence: medium

"There was a hill named Dhammaka" where the speaker made "A hermitage and hut of leaves."

The speaker establishes a mountain-area hermitage, prepares a walking-place for practice, and gains the Six High Powers.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1574-1677 confidence: high

The speaker allows no sown or cultivated grain as food, adopts wild-fruit fare, makes strenuous effort while sitting, standing, and walking, and says that before seven days passed, "I had attained the Powers High."

After adopting ascetic food and making strenuous effort while sitting, standing, and walking, the speaker attains the Powers High within seven days and is described as master of the Law.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1679-1832 confidence: high

While lying on the ground, the narrator reflects that he could destroy his corruptions immediately, but instead resolves to achieve omniscience and Buddhahood, convey men and gods across, arrest rebirth's stream, and climb the Doctrine's ship; the gloss also describes carrying multitudes across the ocean of the round of rebirth.

The narrator says he could consume his corruptions immediately but chooses instead to attain omniscience, become a Buddha, and convey men and gods across.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1835-1970 confidence: medium

A successful wish is limited to a qualified male human who makes it before a living Buddha, has retired from the world, possesses the Five High Powers and Eight Attainments, and is ready to sacrifice his life for the Buddhas.

The passage describes the restricted conditions under which a person can successfully make the wish to attain Buddhaship.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1835-1970 confidence: high

A successful wish is limited to a qualified male human who makes it before a living Buddha, has retired from the world, possesses the Five High Powers and Eight Attainments, and is ready to sacrifice his life for the Buddhas.

The aspirant must be ready to sacrifice his life for the Buddhas and willing to face world-scale ordeals of water, bamboo, javelins, and live coals.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1835-1970 confidence: medium

Dipamkara’s prophecy describes the future Gotama’s Great Retirement from Kapila, struggle and austerities, rice pottage, Neranjara stream, Tree of Wisdom, rightward walk around Wisdom’s Throne, attainment at the fig-tree root, parents, disciples, attendant, female disciples, and Assattha Bo-tree.

The prophecy places fierce Struggle and stern austerities before the future attainment of Buddhaship.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 1972-2158 confidence: medium

Existence refrains for a time from the round of death and rebirth, and the speakers urge strenuous effort: do not turn back, go on, advance.

After the prophecy and omens, the speakers command the addressed figure to make strenuous effort, not turn back, go on, and advance.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 2161-2361 confidence: medium

"I'll search that I may find / Conditions which a Buddha make — / Above, below, to all ten points"; note explains the ten points as cardinal, intermediate, zenith, and nadir.

The speaker searches all directions for conditions that make a Buddha and then identifies a sequence of perfections.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 2363-2564 confidence: high

The narrator seeks more conditions, finds the sixth perfection, Patience, and compares patient endurance of honor and scorn to the earth bearing sweet and foul things.

The speaker repeatedly seeks further conditions that mature in Buddhaship; the perfections are to be practiced so that Buddha’s Wisdom shall be attained.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) GENERAL INTRODUCTION. / CHAPTER I. / THE BUDDHA. / INTRODUCTORY DISCOURSE.; lines 2566-2652 confidence: high

The Buddha says, "A glorious Buddha shall he be," and that he ponders conditions former Conquerors fulfilled; "The ground in worlds ten thousand shakes."

The narrator is proclaimed a future Buddha, is firm on the road to Buddhaship, receives wishes for highest Wisdom, and begins the ten conditions of his quest.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) HENRY CLARKE WARREN / CHARLES ROCKWELL LANMAN / CAMBRIDGE, MASSACHUSETTS / PREFATORY NOTE; lines 25514-25588 confidence: medium

The Harvard Oriental Series was founded in 1891 by Lanman and Warren and aims to make lessons from the Wise Men of the East available to people of the West, including simple life, moderation, repose, search after God, and divine immanence.

The lessons named include the search after God and the realization of divine immanence.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 14645-14717 confidence: high

Protestant Christianity is said to teach salvation by faith, while Buddhism relies on meditation; Christians seek salvation from sin and hell, Buddhists from karma and rebirth.

The passage describes Buddhism as relying on meditation to seek salvation from karma and rebirth and describes the search for Nirvana or release from rebirth as a major goal.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 14719-14793 confidence: medium

Buddhaghosa classifies the meditation subjects and trances as Concentration, calls the four trances and four formless states eight attainments, and describes Wisdom through key doctrines and the Trance of Cessation as a ninth attainment.

The passage presents a structured path of Conduct, Concentration, Wisdom, trances, formless states, and the Trance of Cessation as means related to arriving at Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 14795-14912 confidence: high

The Blessed One reveals the Way of Purity under conduct, concentration, and wisdom, also indicating three disciplines, avoidance of extremes, escape from lower states, purification, and sanctification.

The Way of Purity is organized by conduct, concentration, and wisdom; wisdom is presented as the end and as higher than anything else in the sequence.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 14914-15012 confidence: medium

A priest isolates himself from sensual pleasures and demeritorious traits and enters the first trance, produced by isolation and marked by joy and happiness.

The passage describes a practitioner entering four successive trances and links mental training to abandonment of passion.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15125-15239 confidence: high

"The following make forty subjects of meditation: ten kasinas, ten impurities, ten reflections, four sublime states, four formless states, one perception, and one analysis."

The passage presents a structured list of meditation subjects and links them to trance attainments.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15125-15239 confidence: high

The ten kasinas are listed as earth, water, fire, wind, dark-blue, yellow, blood-red, white, light, and limited-aperture.

The earth-kasina, and other elemental kasinas such as water and fire, are meditation objects that can induce trances.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15125-15239 confidence: high

The practitioner firmly seizes, examines, defines, esteems, and fixes the mind on the mental reflex, thinking that this procedure will bring release from old age and death.

The practitioner fixes the mind on the mental reflex while expecting release from old age and death and then enters trance.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15241-15341 confidence: medium

The preceptor gives the meditation subject; four clay colors are rejected; light-red clay is prescribed; practice is to occur in a concealed outskirt location, such as a cave or leaf-hut.

The practitioner is directed away from the busy monastery center to a concealed place on the outskirts, such as a cave or leaf-hut, for focused practice.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15241-15341 confidence: high

The practitioner develops the mental reflex with partially and evenly opened eyes; opening the eyes too wide or too little causes failure, and the proper gaze is likened to looking at one’s face in a mirror.

The practitioner repeatedly contemplates the clay circle with eyes open and shut until the circle appears equally visible in both conditions, called securing the mental reflex.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15241-15341 confidence: medium

The practitioner reflects on the wretchedness of sensual pleasures, cultivates longing for indifference, reflects on The Buddha, the Doctrine, and the Order, respects the procedure as used by Buddhas, Private Buddhas, and noble disciples, and resolves to gain the blessings of isolation.

The practitioner reflects on the wretchedness of sensual pleasures, longs for indifference to them as an escape from misery, and resolves to partake of the blessings of isolation.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15343-15461 confidence: medium

Practice checks hindrances and corruptions, produces neighborhood concentration and the imitative mental reflex; the reflex is likened to clear images and has no color or shape.

The passage presents a sequence in which practice checks hindrances, assuages corruptions, and produces concentration and the imitative mental reflex.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15463-15602 confidence: high

"The body, loathsome and unclean, / Is carrion-like, resembles dung"; the verses also describe a "monstrous wound" with nine outlets and an inside-out body attracting dogs and crows.

The body is described as loathsome, dung-like, and wound-like, and the priest is instructed to use impurity in living and dead bodies as a meditation object leading to attainment-concentration.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15604-15715 confidence: high

A priest may wish for magical powers: becoming one or multiform, visible or invisible, passing through walls, ramparts, and mountains, moving in ground as in water, walking on water, traveling through air like a winged bird, touching moon and sun, and going bodily to the Brahma-world; he must cultivate precepts, quiet, trances, insight, and lonely places.

A priest seeking magical powers must be perfect in precepts, quiet thought, practice trances, attain insight, and frequent lonely places; the powers include air travel, touching sun and moon, and bodily travel to the Brahma-world.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15604-15715 confidence: high

A priest may wish to hear, with divinely clear hearing surpassing that of men, celestial and human sounds both far and near, subject to the same discipline.

A priest may wish for divine hearing of far and near celestial and human sounds and for discernment of others' hearts and mental states.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15717-15852 confidence: high

A priest wishes to attain freedom from depravity, deliverance of mind, and deliverance by wisdom in the present life; required practices include precepts, quiescence, trances, insight, and lonely places.

The priest seeks freedom from depravity, deliverance of mind, and deliverance by wisdom through precepts, trances, insight, and solitude.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15717-15852 confidence: medium

The king asks Nagasena the distance to the Brahma-world; Nagasena says it is very far and illustrates with a pagoda-sized rock falling forty-eight thousand leagues per day and night for four months before reaching earth.

A priest with magical power and mastery over mind is said to disappear from India and reappear in the distant Brahma-world with great speed.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15854-15975 confidence: medium

A priest of the congregation asks where the earthy, watery, fiery, and windy elements utterly cease; he enters a trance in which the way to the gods is revealed.

A priest seeks knowledge of where the four elements utterly cease and directs his inquiry to divine beings.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15854-15975 confidence: high

A priest of the congregation asks where the earthy, watery, fiery, and windy elements utterly cease; he enters a trance in which the way to the gods is revealed.

The priest's trance reveals the way first to the gods and later to the Brahma-world.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 15977-16086 confidence: high

The interlocutors say they do not know where the four elements cease and state that Great Brahma, described by many exalted titles, would know.

The priest seeks an answer about the cessation of the four elements, questions divine beings and Brahma, and is redirected to the Blessed One.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16088-16231 confidence: medium

Sea-faring traders release a land-sighting bird from a ship out of sight of land; it searches all directions and returns if it sees no land. The Blessed One compares this to the priest’s return after searching as far as the Brahma-world without an answer.

The priest had searched as far as the Brahma-world for an answer and returned to the Blessed One, who provides a corrected question and answer.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 16335-16428 confidence: medium

A priest should practice after breakfast and begging-rounds, alone in meditation, absorbed in four trances; after the fourth trance he reviews actions backward from sitting down through daily and nightly events, including shrine and Bo-tree worship.

The priest undertakes a disciplined sequence of trance, retrograde recollection, and repeated concentration to penetrate to former states of existence.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17082-17196 confidence: high

The discourse asks what noble craving is and describes one who, being subject to birth and corruption, perceives their wretchedness and 'craves the incomparable security of a Nirvana free from birth' and free from corruption.

The speaker and the generic example turn from craving conditioned things toward Nirvana free from birth and corruption, described as incomparable security and a peaceful state.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17198-17323 confidence: high

Craving the summum bonum and incomparable peaceful state, the speaker approaches Uddaka, the disciple of Rama, and asks to lead the religious life under his doctrine and discipline.

The speaker explicitly seeks the summum bonum and incomparable peaceful state while moving from teacher to teacher and then to Uruvela.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17325-17447 confidence: high

The narrator praises a grove of trees, a silvery river, and a nearby village as suitable for a youth who desires to struggle, then settles there.

The narrator settles in a suitable natural place for spiritual struggle and attains Nirvana with knowledge of final deliverance.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17580-17692 confidence: medium

The narrator says not to address the Tathagata by name or as “Brother,” declares him “a saint” and “a Supreme Buddha,” says “The deathless has been gained,” and promises instruction in the Doctrine leading to the highest good.

The narrator states that the deathless has been gained and that, by following instruction, the priests can realize the highest good in the present life.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17694-17793 confidence: medium

A deer roaming woods and mountain slopes is secure because out of the hunter's reach; similarly, a priest isolated from sensual pleasures enters the first trance and is said to have blinded Mara and gone out of the Wicked One's sight.

The priest isolates himself from sensual pleasures and enters successive trances, each time being said to blind Mara and go out of the Wicked One's sight.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 17795-17925 confidence: medium

The passage describes the fourth trance and says the priest has blinded Mara, made Mara's eye useless, and gone out of sight of the Wicked One.

The priest advances through multiple meditative states and is repeatedly described as outside Mara's sight, culminating in security beyond Mara's reach.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 18064-18162 confidence: medium

The speaker says there is one way for purity, overcoming sorrow and grief, correct conduct, and realization of Nirvana: the Four Intent Contemplations.

The passage presents the Four Intent Contemplations as the single way to purity, correct conduct, and realization of Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 18064-18162 confidence: medium

The priest contemplates expirations and inspirations, comprehends long and short breaths, trains to be conscious of all breaths, and trains to quiet them.

The instruction centers on comprehending and quieting inspirations and expirations; the commentary says this training produces four trances.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 18164-18252 confidence: medium

The respiration practitioner investigates the basis of expirations and inspirations in matter, material body, four elements, name, contact, and Dependent Origination, concluding that name and form are dependent and that there is no separate living entity or Ego; insight through the Three Characteristics leads by degrees to saintship.

The practitioner investigates breath or trance, analyzes name and form through dependence and the Three Characteristics, and by degrees attains saintship.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 18714-18833 confidence: medium

A priest knows the truths concerning misery, the origin of misery, the cessation of misery, and the path leading to the cessation of misery.

The four noble truths include the truth concerning the cessation of misery and the path leading to the cessation of misery.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 18984-19112 confidence: medium

“It is this noble eightfold path, to wit, right belief, right resolve, right speech, right behavior, right occupation, right effort, right contemplation, right concentration.”

The passage presents an ordered path leading to cessation of misery and defines its factors through knowledge, resolve, speech, conduct, livelihood, effort, contemplation, and concentration.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19114-19224 confidence: medium

Right contemplation is defined as observing body, sensations, mind, and elements of being while strenuous, conscious, contemplative, and rid of lust and grief.

The passage presents a structured contemplative path, including right contemplation and right concentration, as the one way to purity, the cessation of misery, and realization of Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19226-19325 confidence: medium

If knowledge sees Nirvana, the abode of peace, as good, it gives up what is made of the constituents and leaps toward it; otherwise it returns to the constituents, like the sailors' crow.

The passage describes knowledge turning toward Nirvana and cites three starting-points of deliverance for escape from the world.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19327-19461 confidence: medium

Godhika dwells at Black Rock on Isigili’s slopes, is vigilant, austere, and strenuous, attains release in ecstatic meditation, but disease breaks the trance repeatedly up to the sixth time.

Godhika attains release in ecstatic meditation, but disease repeatedly breaks his trance, leading to a crisis at the seventh attempt.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19463-19603 confidence: high

The Slayer asks The Teacher to dissuade the follower who longs for death; the elder uses the knife; The Teacher says Godhika uproots desire and, dying, has gained Nirvana.

Godhika is described as devoted to meditation, uprooting desire, dying, attaining Nirvana, and not returning to rebirth.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19463-19603 confidence: high

The doctrinal passage says inspirations and expirations are bodily functions and bodily karma; reasoning and reflection precede utterance and are vocal karma; perception and sensation are mental functions and mental karma.

The doctrinal section describes successive cessation of voice, reasoning and reflection, joy, breathing, perceptions of meditative realms, perception and sensation, and finally passion, hatred, and infatuation.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19605-19721 confidence: medium

“It is the stoppage of all mentality by a gradual cessation”; the priest eats, washes, sits cross-legged in a retired spot, with body erect and contemplative faculty active.

The passage gives a staged progression through trances and formless realms toward the trance of cessation, with repeated insight after each stage.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / CHAPTER IV. / MEDITATION AND NIRVANA. / INTRODUCTORY DISCOURSE.; lines 19723-19828 confidence: medium

After the realm of nothingness and preliminary duties, the priest enters the realm of neither perception nor non-perception, passes beyond one or two thoughts, stops thinking, and reaches cessation; gradual cessation is described as an ascent through eight attainments using quiescence and insight.

The priest passes beyond one or two thoughts, stops thinking, reaches cessation, and after rising has a mind inclined to Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 10083-10212 confidence: medium

Viewing subjective Form as impure leads to understanding material food, abandoning the mistaking of impure for pure, crossing the torrent and breaking the yoke of sensual pleasure, severing covetous bonds, and not attaching by sensual pleasure.

The meditative priest is repeatedly said to cross torrents, break yokes, sever bonds, and avoid forms of attachment through contemplative understanding.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / END OF THE STORY OP SUMEDHA / INTRODUCTORY DISCOURSE. / SEKMON NUMBER 1.; lines 8750-8887 confidence: medium

The priest thanks The Blessed One, salutes him, departs, practices in solitary retirement, realizes the highest good in his lifetime, knows rebirth is exhausted, and is counted among the saints.

The priest departs after instruction and dwells solitary, retired, vigilant, strenuous, and earnest; the passage also refers to youths retiring from household life to the houseless one for the holy life.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) INTRODUCTORY DISCOURSE. / THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD.; lines 20597-20713 confidence: medium

The recitation states belief in the Blessed One, describes Buddha as possessing supernatural knowledge and holy practices, knowing the universe, subduing mortal beings, and teaching gods and men, and declares trust in Buddha through life until Nirvana.

The recitation declares trust in Buddha and in the Law through life until Nirvana.
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) NOTE AS TO PRONOUNCING THE PALI NAMES / CONTENTS. / CHAPTER L / THE BUDDHA.; lines 561-587 confidence: medium

The contents list “The young Gotamid Prince,” “The Great Retirement,” “The Great Struggle,” “The Attainment of Buddhaship,” and first events after that attainment.

The contents place “The Great Struggle” before “The Attainment of Buddhaship.”
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Buddhism in Translations (Harvard Oriental Series, Vol. 3) THE ORDINATION SERVICE. / THE THREE REFUGES. / THE TEN PRECEPTS OR LAWS OF THE PRIESTHOOD. / HOUSES.; lines 22031-22149 confidence: medium

Nagasena compares the virtuous person to medicine, healing herb, water, magic jewel, ship, caravan-leader, wind, great cloud, teacher, and skilful preceptor.

The virtuous person is compared to a ship crossing to the further shore, a caravan-leader through the wilderness of birth, and a preceptor pointing the way of peace.
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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 16252-16400 confidence: medium

The notes gloss the Pāramitās, mention thousands of koṭis of births, and define an asankheyya as an incalculable period.

The notes refer to Pāramitās, vast numbers of births, incalculable periods, and the Bodhisattva's decision to endure ages of heroic trials to become a Buddha.
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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 16252-16400 confidence: medium

“let me rather qualify myself to become a Buddha, and so save others as well as myself”; this is described as the “great ACT OF RENUNCIATION” by which the Bodhisattva chose ages of trials so he might become a Buddha and redeem mankind.

The note says the Bodhisattva preferred to endure ages of heroic trials in the exercise of the Pāramitās in order to become a Buddha.
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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 16555-16665 confidence: medium

The Great Struggle is moral training: mastery over passions, suppression of sinful thoughts, meditation on seven kinds of Wisdom, and fixed attention, leading to overcoming delusion and sin and attaining Nirvāna.

The Great Struggle is described as overcoming delusion and sin through disciplined effort and attaining Nirvāna.
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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 16667-16811 confidence: medium

The passage explains that pain depends on consciousness and individuality; craving causes consciousness; Nirvāna is the absence of craving; the house of individuality is supported by beams of sin and a ridge-pole of care; the Bodisat is now Buddha and has found the jewel of salvation.

The speaker runs through many births seeking the architect of the house-like desire, and the main explanation describes a long struggle ending when the jewel of salvation is found.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 confidence: high

Sumedha retires to the upper apartment, sits cross-legged, reflects that rebirth and bodily dissolution are grievous, and seeks deathless Nirvāna as a road releasing man from existence.

Sumedha reasons about suffering and rebirth and resolves to seek a road to Nirvāna that releases one from existence.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3130-3233 confidence: high

“I am subject to birth, to decay, to disease, to death” and “There is, there must be a road ... that I may obtain release from existence.”

Sumedha deliberately seeks Nirvāṇa, the road to release from existence, through secluded contemplation and doctrinal reasoning.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3235-3348 confidence: medium

After pondering nine similes on retirement from the world, wise Sumedha gives away treasure to the indigent, wayfarers, and sufferers, renounces pleasures, departs from Amara, and builds a hermitage near Dhammaka in Himavanta.

Sumedha makes a mountain hermitage, embraces ascetic life, lives at the foot of a tree on wild fruits, practices strenuously, and attains supernatural knowledge.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3235-3348 confidence: high

After pondering nine similes, Sumedha gives away treasure, renounces pleasures, departs from Amara to Himavanta, builds a hermitage near Dhammaka, embraces Rishi ascetic life, wears bark garments, lives at a tree foot on wild fruits, and practices strenuously.

Sumedha adopts Rishi ascetic life in a hermitage, practices strenuously, and attains the eight Attainments, five Supernatural Faculties, and supernatural knowledge.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3447-3547 confidence: high

While lying in the mire, Sumedha reflects that he could attain Nirvana after destroying passions, but instead chooses to become like Dīpankara, attain supreme knowledge, and carry mankind across the Ocean of Existence in the Ship of Truth.

Sumedha says he could destroy passions and attain Nirvana, but resolves to attain omniscience, become a Buddha, and save men and angels.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3549-3662 confidence: medium

The prophecy describes Gotama’s departure, austerities, rice-milk or rice-pottage meal, Neranjarā riverbank, approach to the Bodhi-tree, salutation of the Bodhi throne, and Buddhahood beneath an Indian fig tree called Assattha.

The prophecy describes Gotama departing from Kapila, retiring from the world, performing austerities, making the great exertion, and then attaining Buddhahood.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3800-3919 confidence: medium

Sumedha resolves, “I shall surely become Buddha,” and searches above, below, and in all ten directions for Buddha-making conditions.

Sumedha searches above, below, in the ten directions, and among the principles of things for the conditions that make a Buddha.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3800-3919 confidence: high

Sumedha resolves, “I shall surely become Buddha,” and searches “above and below, in all the ten directions” for Buddha-making conditions.

Sumedha deliberately searches through all directions for the conditions that mature Buddhaship and identifies perfections to undertake.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 3921-4041 confidence: medium

Sumedha beholds the fifth Perfection of Exertion, said to have been practised by former sages, resolves to attain it, and is instructed to exert himself like a lion, king of beasts, in order to attain Buddhahood.

Sumedha repeatedly reasons that more conditions remain, seeks or investigates them, and beholds successive perfections leading toward Buddhahood.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4043-4161 confidence: medium

The ten Perfections are said to be the only conditions of Buddhahood and to reside in Sumedha's heart; he masters them repeatedly, describes them as sacrifices of property, limbs, and life, and is compared to one mixing oils or churning the Cakkavāla ocean with Mount Meru.

Sumedha searches for the conditions of Buddhahood and concludes that the ten Perfections are established in his own heart.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 confidence: medium

Verses 185-186 say the people approach and pay homage, and the speaker takes on the Perfections of a Buddha, makes firm resolve, bows to Dīpankara, and rises from the seat.

Sumedha accepts the Perfections, makes a firm resolve at Dīpankara’s feet, and vows to become a Buddha after fulfilling the ten Perfections across a vast timespan.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 confidence: medium

People of Ramma hear the Buddha’s words, bring offerings to the Bodhisatta, bow to him, and return; the Bodhisatta takes on the Perfections, resolves, bows to Dīpankara, and rises from his seat.

Sumedha takes on the Perfections, makes a firm resolve before Dīpankara, and declares his future attainment of Buddhahood after a vast span.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4163-4291 confidence: high

Verses describe angels and men sprinkling flowers, blessing the Bodhisatta, urging fulfillment of the ten Perfections, and using similes of trees, moon, sun, rivers, and ocean; he takes the ten Conditions and enters the forest.

The Bodhisatta begins to fulfill the ten Conditions and enters the forest after the vow and blessings.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 confidence: high

At Kakusandha’s time, the Bodisat as Kshema gives a great donation to the Order headed by the Buddha, hears the Law, takes vows, and receives prophecy.

The Bodisat receives prophecies from Buddhas and is described as searching for Buddha-making conditions through a long sequence of births.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 confidence: high

The Bodisat searches for Buddha-making conditions, beholds the Perfection of Almsgiving and the rest, and fulfills these Perfections through many births up to Vessantara.

The Bodisat beholds the Perfections beginning with Almsgiving and fulfills them through many births up to Vessantara.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4875-4993 confidence: high

The Bodisat is said to have come down through four asaŋkheyyas plus one hundred thousand kalpas, making resolve in the presence of twenty-four Buddhas beginning with Dīpaŋkara; after Kassapa there is no other Buddha besides the present supreme Buddha, and the Bodisat received prophecy from each of the twenty-four Buddhas.

The Bodisat comes through vast kalpas and many births, searches for Buddha-making conditions, fulfills Perfections, and proceeds up to Vessantara.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 confidence: medium

In the Mahā-Janaka Birth, the Bodisat is described as out of sight of shore in the midst of the waters, crossing the Great Ocean, and acquiring the Perfection of Resolution.

In the Mahā-Janaka Birth, the Bodisat is out of sight of shore in the midst of waters and crosses the Great Ocean to acquire the Perfection of Resolution.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 4995-5142 confidence: medium

In the Mahā-Janaka Birth, with the shore out of sight in the midst of the waters and all men as if dead, the Bodisat crosses the Great Ocean and acquires Resolution.

In the Mahā-Janaka Birth, the Bodisat crosses the Great Ocean with the shore out of sight and others as if dead, exemplifying Resolution.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5655-5757 confidence: medium

Sakka's throne becomes warm; he perceives that Siddhattha will carry out the Great Renunciation at midnight and sends Vissakamma to adorn him with heavenly array.

Sakka recognizes the time for Siddhattha's final adornment and announces that he will carry out the Great Renunciation at midnight, sending Vissakamma to adorn him.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 5864-5956 confidence: medium

The Bodisat asks Kanthaka to save him that night so that, after becoming a Buddha by Kanthaka's help, he may save the worlds of men and angels; he mounts the horse.

The Bodisat states that he will become a Buddha and, through Kanthaka's help, save the world of men and angels.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6059-6161 confidence: high

The Bodisat grants the king's request, studies with Āḷāra Kāḷāma and Uddaka, acquires ecstatic trance systems, rejects them as not the way to wisdom, goes to Uruvela, and begins the Great Struggle.

The Bodisat learns ecstatic trance, judges it not to be the way to wisdom, later judges penance not to be the way to Wisdom, and continues toward enlightenment.
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Buddhist birth stories; or, Jataka tales, Volume 1 TABLE VII. / THE BODISATS. / TABLE VIII. / THE DISTANT EPOCH.; lines 6361-6475 confidence: medium

Māra tells his host to attack Siddhattha from behind; the Great Being sees the gods have fled and meditates on the Ten Perfections, making virtue his shield and sword.

Siddhattha is alone, meditates on the Ten Perfections, endures repeated assaults by Māra, and identifies the seat as the throne of Buddhas-to-be on the day of Enlightenment.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) A CLL 3. / BOOK Ix. / BOOK IX, I-14. 93 / BOOK IX, 15-26. 95; lines 4341-4426 confidence: high

The Bodhisattva says he knows the king’s paternal tenderness, yet is “alarmed at sickness, old age, and death” and “forced to leave my kindred”; he adds that people would wish to see dear kindred if separation from beloved ones did not exist.

The Bodhisattva says that, although he knows his father’s tenderness, alarm at sickness, old age, and death forces him to leave his kindred.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK I, 5-15. 3 / BOOK I, 29-40. 7 / BOOK I, 4-5 - 9 / BOOK I, 54-66. II; lines 781-945 confidence: high

Asita says the prince will forsake his kingdom, become indifferent to worldly objects, attain highest truth through effort, and shine as a sun of knowledge destroying illusion’s darkness.

Asita says the prince will forsake his kingdom, become indifferent to worldly objects, and attain highest truth by strenuous efforts.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK II, 19-31. 21 / BOOK II, 32-43. 23 / BOOK III. / BOOK III, 8-21. 29; lines 1503-1591 confidence: medium

He “will leave his royal pomp and devote himself to religion”; observers offer reverence.

Observers explicitly say the prince will leave royal pomp and devote himself to religion.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK II. / BOOK I, 6-18, 19 / BOOK II, 19-31. 21 / BOOK II, 32-43. 23; lines 1282-1419 confidence: high

The king practices observances while asking how his son may be stopped from going to the forest; though loving religion, he keeps his son from religion and directs him toward objects of pleasure.

The king fears his son’s going to the forest after seeing his son’s face, and the passage states that Bodhisattvas depart to the forest as soon as a son is born, with supreme wisdom as the endpoint named in the same sentence.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK III, 22-35. 31 / BOOK III, 36-50. 33 / BOOK IV. / BOOK V.; lines 2366-2450 confidence: medium

He goes out with sons of his father’s ministers, with the king’s permission, and rides the decorated horse Kamthaka.

He leaves with permission to see the forest glades and seek peace, then withdraws from companions into solitude for meditation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK III, 36-50. 33 / BOOK IV. / BOOK V. / BOOK V, 5-17. 51; lines 2453-2619 confidence: high

The man says he became an ascetic because he is terrified at birth and death; he seeks an indestructible abode and wanders without family at a tree root, uninhabited house, mountain, or forest.

The ascetic describes leaving ordinary ties for liberation, and the prince asks to become a wandering mendicant for the sake of liberation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IV. / BOOK V. / BOOK V, 5-17. 51 / BOOK V, 31-45. 55; lines 2621-2791 confidence: high

The prince says worldly separation is inevitable, contrasts this with Dharma, and asks whether death will sever him before his aims are achieved.

The prince is described as longing for liberation and desiring to go forth from home to seek the bliss of the highest end.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IV. / BOOK V. / BOOK V, 5-17. 51 / BOOK V, 31-45. 55; lines 2793-2901 confidence: medium

He awakens Khamdaka and says, “Bring me quickly my horse Kamthaka,” adding, “I wish to-day to go hence to attain immortality.”

The hero says he wishes to attain immortality, speaks of refuge in Dharma, and frames the departure as a righteous end for his own good and the good of the world.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 15-26. 95 / BOOK IX, 27-38. 97 / BOOK IX, 39-52: 99 / BOOK IX, 53-64. 101; lines 4615-4695 confidence: high

“having determined the truth by asceticism or quietism, I will myself grasp whatever is ascertained concerning it.”

The king's son says doubt cannot be solved by another's words and that he will determine the truth by asceticism or quietism himself.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 53-64. 101 / BOOK IX, 65-72. 103 / BOOK X. / BOOK X, I-12. 105; lines 4760-4928 confidence: medium

On the road, men and women show profound reverence; observers gaze at the ascetic’s body and gait. He is described with a circle of hair between the brows, long eyes, radiant body, webbed fingers, mendicant’s dress, and worthiness to rule the earth; the Goddess of Rajagriha is perturbed.

The Bodhisattva is a Sakya prince in mendicant dress, begging alms and choosing mendicant life rather than a kingdom.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, 65-72. 103 / BOOK X. / BOOK X, I-12. 105 / BOOK XI,; lines 5007-5081 confidence: high

The respondent says fear of old age and death drives him to the path of religion in desire for liberation, after leaving tearful kindred and pleasures that cause evil.

The respondent says fear of old age and death has made him take the path of religion in desire for liberation, after leaving kin and pleasures behind.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK IX, I-14. 93 / BOOK IX, 15-26. 95 / BOOK IX, 27-38. 97 / BOOK IX, 39-52: 99; lines 4525-4612 confidence: medium

By a series of rules, the wise promise liberation to one who uses effort, though those who seek liberation may find weariness.

The speaker says the wise promise liberation to one who uses effort and urges the youth, if he loves liberation, to follow the prescribed rule.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK V, 31-45. 55 / BOOK V, 75-87. 61 / BOOK VI. / BOOK VI, I-15. 63; lines 2983-3155 confidence: high

He takes a brilliant jewel, is compared to Mandara with the sun, and instructs A/amda to tell the king: "I have entered the ascetic-wood to destroy old age and death."

The hero states that he has entered the ascetic wood to destroy old age and death and must seek his supreme good immediately because life is fragile.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK V, 5-17. 51 / BOOK V, 31-45. 55 / BOOK V, 75-87. 61 / BOOK VI.; lines 2947-2980 confidence: medium

At sunrise, the sun is called the eye of the world, and the noblest of men beholds the hermitage of the son of Bhvzgu.

The principal figure reaches a hermitage at sunrise, becomes restful, and dismounts out of reverence for penances.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK V, 75-87. 61 / BOOK VI. / BOOK VI, I-15. 63 / BOOK VI, 36-55. 67; lines 3157-3256 confidence: high

The prince compares separation to trees parted from leaf color, tells his friend not to grieve, and instructs him to tell Kapilavastu that he will destroy old age and death or perish in failure.

The message to Kapilavastu states that the prince will either return after destroying old age and death or perish if he fails.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK V. / BOOK V, 5-17. 51 / BOOK V, 31-45. 55 / BOOK V, 75-87. 61; lines 2904-2944 confidence: medium

Looking back at the city, the prince makes a lion-like sound and says he will never again enter Kapila’s city until he has seen “the further shore of birth and death.”

The prince vows not to return until he has seen the further shore of birth and death.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VI, 36-55. 67 / BOOK VI, 56-68. 69 / BOOK VII. / BOOK VII, I-13. 71; lines 3335-3421 confidence: medium

The prince is beheld as a radiant figure; cows pour milk, sages wonder whether he is one of the Vasus or Asvins descended, and he lights the wood like the sun.

The prince is a royal figure described with solar radiance, longing for liberation, and seeking explanation of ascetic practice.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VI, 36-55. 67 / BOOK VI, 56-68. 69 / BOOK VII. / BOOK VII, I-13. 71; lines 3335-3421 confidence: high

After hearing the ascetic, the prince is not content and reflects that penance is painful, its fruit is mainly heaven, and all worlds are subject to change.

The prince is dissatisfied with penance because its fruit is mainly heaven and all worlds are subject to change.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VI, I-15. 63 / BOOK VI, 36-55. 67 / BOOK VI, 56-68. 69 / BOOK VII.; lines 3297-3332 confidence: medium

The prince leaves the weeping Khamda, longs for the forest, and enters a hermitage described as blessed or overpowered by his beauty.

The prince enters a hermitage populated by Brahmans associated with penance and wisdom and by ascetics.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VII. / BOOK VII, I-13. 71 / ROOK VII, 14-27. 73 / BOOK VII, 28-42. 75; lines 3509-3654 confidence: high

The prince departs from the penance-field feeling he has comprehended penance; hermitage dwellers follow him; he views matted-haired ascetics in bark garments and rag-strips and stands beneath an auspicious noble tree before an old man addresses him.

The prince leaves a penance-field and later refuses to remain in the hermitage because he seeks no fresh birth rather than the heavenward goal of the ascetics.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII, 49-62. 87 / BOOK VIII, 63-75. 89 / A CLL 3. / BOOK Ix.; lines 4217-4250 confidence: high

The king's son has come there "desirous to escape from the fear of old age and death," and the two have come on account of him.

The prince is said to have come to escape old age and death and then to have gone toward Arada seeking liberation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII, 6-20. 81 / BOOK VIII, 21-32. 83 / BOOK VII, 33-48. 85 / BOOK VIII, 49-62. 87; lines 4000-4086 confidence: high

His body is said to deserve palace luxury, costly garments, aloes, and sandalwood, yet he will live in woods exposed to cold, heat, and rain.

The passage contrasts a formerly royal, generous, ornamented man with his departure into forest hardship, alms-begging, penance, and religious life.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK VIII, 6-20. 81 / BOOK VIII, 21-32. 83 / BOOK VII, 33-48. 85 / BOOK VIII, 49-62. 87; lines 4000-4086 confidence: medium

Yasodharā asks what religion is served if he practises a religious life after abandoning her, his lawful wife, and without her sharing his penance.

The lament opposes religious life and austerities to the claims of wife and infant son, including Rahula’s separation from his father.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XI, / BOOK XI, 7-18. 113 / BOOK XI, 19-30. 115 / BOOK XI, 59-70. 121; lines 5445-5525 confidence: high

“I am not to be lured into a course of action for future reward”; the speaker says his mind does not delight in future births and compares such actions to plants beaten by rain.

The speaker refuses future rewards, seeks Arada who proclaims liberation, starts that day, and proceeds to the Vaisvamtara hermitage.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XI, 19-30. 115 / BOOK XI, 59-70. 121 / BOOK XII. / I24 THE BUDDHA-KARITA OF ASVAGHOSHA.; lines 5567-5695 confidence: medium

Arada calls the prince a worthy vessel for the highest religion, urges him to cross the sea of misery, and says his character makes him easy to examine.

Arada urges the prince to cross the sea of misery, and the prince compares Arada to a boat for one who wishes to cross.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XI, 59-70. 121 / BOOK XII. / I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127; lines 5698-5785 confidence: medium

The prince, after hearing the seer’s discourse, asks about the means, the final state, and the limit of the sacred course; Arada then declares the course according to his doctrine.

The course includes sacred study, alms, solitude, sense-restraint, tranquility of mind, and successive stages of contemplation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133 / BOOK XIII.; lines 6136-6305 confidence: high

The great sage, of royal-sage lineage, sits resolved to obtain highest knowledge; the world rejoices, but Mara, enemy of the good law, is afraid.

The sage sits with full resolve to obtain highest knowledge and is described as preparing to cross the ocean of existence toward liberation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133 / BOOK XIII.; lines 6136-6305 confidence: medium

Mara takes his flower-made bow and five infatuating arrows and comes with his children to the root of the Asvattha tree; he addresses the calm seer preparing to cross the ocean of existence.

The seated seer is described as preparing to cross to the further side of the ocean of existence.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII, 80-97. 133 / BOOK XIII. / BOOK XIII, 20-33. 141 / BOOK XIII, 34-48. 143; lines 6401-6487 confidence: medium

At the Bodhi tree, a shower of embers and sparks becomes red lotus petals through the saint's charity; despite assaults and missiles, the Sakya saint remains unmoved in posture.

The saint remains in his posture and does not tremble despite bodily, mental, animal, fiery, serpentine, and weapon assaults.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XII. / I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129; lines 5788-5960 confidence: high

The prince does not accept the teaching, says it is not final, and objects that it does not abandon the soul itself in various bodies.

The prince evaluates advanced doctrines of contemplation and soul, rejects them as incomplete, and continues seeking something beyond.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII, 34-48. 143 / BOOK XIII, 49-62. 145 / BOOK XIII, 63-73. 147 / BOOK XIV.; lines 6623-6655 confidence: high

After conquering the hosts of Mara by firmness and calmness, the great master of meditation sets himself to meditate, longing to know the supreme end.

The central figure meditates from a desire to know the supreme end, attains meditative mastery, forms insight into existence, and receives divine sight.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIII. / BOOK XIII, 20-33. 141 / BOOK XIII, 34-48. 143 / BOOK XIII, 49-62. 145; lines 6490-6575 confidence: high

The sage will not abandon his resolution; until attaining highest wisdom he will not rise from his seat.

The sage is said never to abandon his resolution and never to rise from his seat until attaining highest wisdom.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XIV, 73-88. 157 / BOOKS. / BOOK XV, 9-24. 161 / BOOK XV, 43-60. 165; lines 7357-7448 confidence: medium

The fig-tree deity says he planted the fig-tree in a former human birth, fostered it like the Bodhi tree for deliverance, was born in heaven by that merit, and asks the Buddha to stay seven days; the Buddha agrees and meditates beneath it.

The Buddha spends weeks in different meditation sites, absorbed in contemplation, pondering, fasting, and longing to accomplish the world's salvation.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XV, 43-60. 165 / BOOK XV, 61-77. 167 / BOOK XVI. / BOOK XVI, I-16. 175; lines 7802-7889 confidence: medium

The speaker will describe true self-control and says to walk while existence lasts, holding fast the noble eightfold Path, called the highest law for true liberation.

The passage presents the eightfold Path and self-control as a disciplined means to liberation while existence lasts.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XV, 61-77. 167 / BOOK XVI. / BOOK XVI, I-16. 175 / BOOK XVI, 17-33. 177; lines 7892-7984 confidence: medium

One who knows this and seeks the world’s good should hold fast the chain of causation with a mind fixed on wisdom, embrace self-denial, practice the four perfections, and do good to all beings; the footnote glosses the four brahmaviharas as charity, compassion, sympathy with others’ joy, and stoicism.

The practitioner takes up self-denial, practices perfections for all beings, conquers adversarial hosts, attains wisdom, and enters Nirvana.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVI, 117-132. 189 / BOOK XVII. / BOOK XVII, 1-6. 191 / BOOK XVII, 7-12. 193; lines 8587-8661 confidence: high

Kasyapa, a wealthy Brahman and Vedic master, leaves kin to seek wisdom in asceticism, practises six years of penance at the Bodhi tree, worships the enlightened chief of saints, and becomes foremost among Arhats.

Kasyapa leaves all kindred, comes seeking wisdom in asceticism, practises six years of hard penance at the Bodhi tree, and becomes foremost of the Arhats; other figures also become mendicants after prior Brahmanical or ascetic training.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BOOK XVI, 47-65. 181 / BOOK XVI, 66-81. 183 / BOOK XVI, 82-99. 185 / BOOK XVI, IOO-I16. 187; lines 8350-8438 confidence: medium

A devoted hearer of the method of the Law gains purified intellect, calmness, charity, compassion, joy, equanimity, contemplative states, five transcendent faculties, destruction of latent impressions, supernatural powers, and Suramgama samadhi.

Faithful hearing of the Law produces purified intellect, charity, compassion, joy, equanimity, contemplative attainments, transcendent faculties, and samadhi.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) BUDDHA AMITAYUS. / Part I. / Part II. / Part III.; lines 18361-18493 confidence: medium

For the highest-form practitioner, Amitayus appears with Bodhisattvas, created Buddhas, Bhikshus, Sravakas, gods, retinue, and jewel palaces; a diamond seat is offered, rays shine on the dying body, hands welcome him, and he is born instantly in the Pure Land, where he sees perfected forms, rays, jewel-forests, hears the Law, serves Buddhas in the ten quarters, receives prophecies, and obtains Dharani formulas.

After Pure Land birth, the practitioner serves Buddhas in the ten quarters or ten regions, practises Samadhi, and receives prophecies of future destiny.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) CONTENTS: TO PART. II. / INTRODUCTION. / THE LARGER SUKHAVATI-VYUHA. / INTRODUCTION. 1X; lines 9190-9280 confidence: high

Sakyamuni relates a line of eighty-one Tathagatas from Dipankara to Lokesvararaga; in Lokesvararaga's period, Dharmakara intends to become a Buddha, praises him, and asks him to teach what a Buddha and Buddha country should be.

Dharmakara seeks a teacher, receives instruction, meditates, prays for the qualities of his Buddha country, and later becomes Amitabha in Sukhavati.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133; lines 5962-6134 confidence: high

The seer leaves his hermitage, visits the hermitage of the royal sage Gaya, and dwells on the pure bank of the Nairanjana.

The seer leaves his hermitage seeking final bliss, later goes alone to the Asvattha root, and sits to obtain perfect knowledge.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) I24 THE BUDDHA-KARITA OF ASVAGHOSHA. / BOOK XII, 27-43. 127 / BOOK XH, 44-62. 129 / BOOK XII, 80-97. 133; lines 5962-6134 confidence: high

Praised by the serpent, he takes pure grass from a grass-cutter, sits at the foot of the great holy tree to obtain perfect knowledge, assumes a firm posture compared to a sleeping serpent's hood, and vows not to rise until attaining his aim.

After receiving grass and sitting beneath the holy tree, the seer declares he will not rise until he has obtained his utmost aim.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 10183-10333 confidence: medium

The text names Sukhavati as the Land of Bliss, invokes the Three Treasures and awakened beings, praises Amitabha, and says the speaker goes to Sukhavati through compassion; Sukhavati is described with golden groves, jewels, treasures, and refuge.

The opening verses describe going to Sukhavati through compassion and portray Sukhavati as a delightful, golden, jewel-filled refuge.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 10459-10612 confidence: high

Dharmakara says that, seeking knowledge of the best Blessed Ones, he will worship many hundreds of thousands of kotis of Buddhas, endless like the sand of the Ganga.

Dharmakara seeks the knowledge of the Blessed Ones, worships innumerable Buddhas, and asks Lokesvararaga to teach him the Law and highest perfect knowledge.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 10893-11034 confidence: medium

Bodhisattvas in other Buddha countries who hear the speaker's name are not to suffer diminution in the strength of their senses and are to obtain the samadhi called Suvibhaktavati, seeing innumerable blessed Buddhas one moment after another.

Named samadhis allow Bodhisattvas to see or honour immeasurable, innumerable, blessed Buddhas one moment after another until Bodhi.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 11821-11962 confidence: medium

Those who meditate on Amitabha with ten thoughts, or even one thought, direct desire toward the Buddha country, see Amitabha in a dream, are born in Sukhavati, and never turn away from highest perfect knowledge.

Beings who meditate with ten thoughts or even one thought see Amitabha in a dream, are born in Sukhavati, and never turn away from highest perfect knowledge.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) INTRODUCTION, / SACRED BOOKS OF CHINA: / EEE IT ARGCE R / SUKHAVATI-VYUHA.; lines 12604-12716 confidence: medium

From the place of the Tathagata Vaisaradyaprapta, sixty-nine kotis of Bodhisattvas will be born in Sukhavati to see Amitabha, bow before him, worship him, ask questions, and consult him; the Bhagavat says the full list of such Tathagatas could not be completed even over vast kalpas.

The passage says Bodhisattvas proceed to Sukhavati to see Amitabha, bow before him, worship him, ask him questions, and consult him.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) LARGER PRAGNA-PARAMITA-HRIDAYA-SOTRA. 149 / DHEVSOMALCLER / THE SMALLER / ADORATION TO THE OMNISCIENT!; lines 16902-17171 confidence: medium

A man who has approached the Pragna-paramita is described as enveloped in consciousness; after that envelopment is annihilated, he is free from fear, beyond change, and enjoys final Nirvana.

The verse repeats the movement of going and landing at the other shore in the context of Perfection of Wisdom, final Nirvana, and awakening.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 17649-17781 confidence: medium

Buddha instructs beings to concentrate on perceiving the western quarter, sit facing west, gaze on the setting sun like a suspended drum, and keep the sun-image fixed with eyes shut or open; this is the First Meditation.

The passage gives ordered contemplative steps through which the practitioner perceives the Land of Highest Happiness and, in Samadhi, sees the Buddha country clearly.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 17784-17910 confidence: medium

Jewel-trees have joined rows and leaves, many-coloured leaves, gold-coloured flowers like moving fire-wheels, jewel fruits, and rays that become jewelled canopies showing Buddha works and Buddha countries; the meditator is told to perceive tree parts clearly.

The passage gives ordered meditations on Sukhavati’s trees, waters, and general features, and states that one who experiences the perception will be born in that land after death.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 17912-18048 confidence: high

Buddha instructs meditators to perceive a lotus-flower on a seven-jeweled ground, with jeweled leaves, veins, rays, pearls, and a gem-covered surface.

The passage gives a structured sequence of perceptions: a lotus throne, jeweled ground, transforming celestial adornments, Buddha Amitayus, attendant Bodhisattvas, and the Buddha country.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 18051-18194 confidence: medium

The meditation leads to seeing all Buddhas of the ten quarters, called the Samadhi of remembrance of the Buddhas; Buddha's mind is identified as great compassion, and practitioners are said to be born after death in the presence of the Buddhas.

The practitioner who passes through the meditation sees all Buddhas of the ten quarters, and beginning with a single sign leads to fuller vision.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) MEDITATION / BUDDHA AMITAYUS. / Part I. / Part II.; lines 18196-18329 confidence: medium

The meditator should first meditate on Avalokitesvara’s turban, then heavenly crown, and then the other signs in order, clearly and distinctly.

The passage gives staged contemplations that culminate in seeing Sukhavati, Buddhas, Bodhisattvas, rays, and hearing preaching of the Law.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE SOTRA OF THE MEDITATION ON AMITAYUS. / MEDITATION / BUDDHA AMITAYUS. / Part I.; lines 17451-17584 confidence: medium

Vaidehi says that although other Buddha countries are pure and radiant, she wishes to be born in the realm of Buddha Amitayus, Sukhavati, and asks for instruction in concentration for right vision.

Vaidehi asks how to concentrate thought for right vision of Sukhavati, and the Buddha begins expounding pure actions and meditative focus.
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Buddhist Mahayana Texts (Sacred Books of the East, Vol. 49) THE SOTRA OF THE MEDITATION ON AMITAYUS. / MEDITATION / BUDDHA AMITAYUS. / Part I.; lines 17587-17646 confidence: high

Buddha teaches Vaidehi and future beings so that they may meditate on the World of Highest Happiness, Sukhavati, in the western quarter.

The passage teaches meditation on the World of Highest Happiness and states that the pure land is seen only by Buddha’s power, with the vision compared to a clear mirror reflection.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) AK AN K H EY YA-S UTTA. / TO THE / IF HE SHOULD DESIRE . / AKANKHEYYA-SUTTA.; lines 10764-10915 confidence: high

The Blessed One instructs the Brethren to continue in Right Conduct, adhere to the Rules of the Order, remain restrained by them, live uprightly, and train according to the Precepts.

The repeated pattern links monastic righteousness, inward quietude, contemplation, insight, and solitude with a range of desired outcomes from esteem to liberating attainments.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) AK AN K H EY YA-S UTTA. / TO THE / IF HE SHOULD DESIRE . / AKANKHEYYA-SUTTA.; lines 10917-10973 confidence: medium

The stated requirement is to fulfil all righteousness, cultivate inward quietude, not drive back contemplative ecstasy, look through things, and be much alone.

The stated attainments and Iddhis are presented as conditional results of righteousness, inward quietude, contemplation, insight, and solitude.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) AKANKHEYYA SUTTA. / ATETO KH ILA-SUTTA. / TO THE / ICE T O K H I LA SUTTA.; lines 11144-11180 confidence: medium

The argument is summarized: zeal and determined effort bring freedom from barrenness and bondage of heart; lack of confidence, lack of concord, sensuality, sloth, and craving obstruct zeal; a strenuously diligent disciple will reach Arahatship.

The passage states that zeal and determined effort overcome barrenness and bondage of heart and lead the diligent disciple to Arahatship.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) ATETO KH ILA-SUTTA. / TO THE / ICE T O K H I LA SUTTA. / BARRENNESS AND BONDAGE.; lines 11183-11240 confidence: medium

The passage says the analogy illuminates the sutta but only regarding barrenness; bondage is Buddhist, allied with fetters, and compared with a fivefold bond in the Teviggu Sutta.

The passage describes a pilgrim along the Noble Path who must break fetters before reaching the full fruit of Arahatship.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) Chapter III. / AK AN K H EY YA-S UTTA. / TO THE / IF HE SHOULD DESIRE .; lines 10673-10761 confidence: medium

The Mahā Vagga is summarized as saying that during the first, second, and third watches of the night after Gotama's victory over the Evil One, he fixed his mind on the Chain of Causation.

The night of meditation or acquisition of insight is explicitly placed after Gotama's victory over the Evil One.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) GENERAL INTRODUCTION / TO THE / BUDDHIST SUTTAS. / THE BUDDHIST SUTTAS.; lines 107-148 confidence: medium

The Tevijja-Suttanta is described as a controversial dialogue on the right method of attaining union with Brahma.

The Tevijja-Suttanta is described as a dialogue on the right method of attaining a state of union with Brahma.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) GREAT DECEASE. / Chapter I. / THE BOOK OF THE GREAT DECEASE. C / MAHA-PARINIBBANA-SUTTA.; lines 2177-2327 confidence: medium

The final condition in this list says the brethren should not come to a stop on their way to Nirvana because they have attained a lesser thing. The translator's note explains not stopping before arahantship and calls this an analogue to Philippians iii.13.

One condition warns the brethren not to stop on the way to Nirvana because they have attained any lesser thing.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I 54 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. / DHAMMA-KAKKA-PPAVATTANA-SUTTA. / TEVIGGA-SUTTANTA. / THE TEVIGGA SUTTA.; lines 8713-8839 confidence: medium

The book is described as using Right Conduct as an argument for converting two earnest young Brahmans, who ask which is the true path to union in the next birth with God.

The young Brahmans ask for the true path to union with God/Brahma, and the translator interprets their aim as possible identification of Self with Brahman after death and escape from separate individual existence.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I 54 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. / DHAMMA-KAKKA-PPAVATTANA-SUTTA. / TEVIGGA-SUTTANTA. / THE TEVIGGA SUTTA.; lines 8713-8839 confidence: medium

The passage says that hope of union with Brahma through universal love probably means, in a Buddhist sense, temporary companionship with the Buddhist Brahma by a new individual not consciously identical with its predecessor.

The passage says that the Buddha holds out hope of union with Brahma through universal love, likely meaning temporary companionship with Buddhist Brahma.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I 54 FOUNDATION OF KINGDOM OF RIGHTEOUSNESS. / DHAMMA-KAKKA-PPAVATTANA-SUTTA. / TEVIGGA-SUTTANTA. / THE TEVIGGA SUTTA.; lines 8842-8957 confidence: medium

The spirits are said to remain in roughly their prior order, generally as beneficent but ignorant beings, not worshipped, not eternal, liable to dissolution, and capable of rebirth under happy conditions, possibly as humans able to attain Nirvana in Arahatship.

The passage says gods may eventually be born as humans and attain Nirvana in Arahatship, while Brahma can find salvation only by the Noble Eightfold Path.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) I98 ON KNOWLEDGE OF THE VEDAS. CH. / Chapter III. / AK AN K H EY YA-S UTTA. / TO THE; lines 10639-10670 confidence: medium

The Tevijja Sutta is described as an argument to a Veda-wise man seeking union with the Deity, and the present Sutta is described as a similar argument to another seeker.

The passage describes seekers pursuing union with the Deity or various desired things, then redirects them toward upright conduct, earnestness, and insight.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) IOO THE BOOK OF THE GREAT DECEASE. CH. / I06 THE BOOK OF THE GREAT DECEASE. CH. / MAHA-PARINIBBANA-SUTTA. / I08 THE BOOK OF THE GREAT DECEASE. CH.; lines 6659-6742 confidence: medium

The Blessed One says he renounced the world at twenty-nine, has been a pilgrim for fifty-one years through virtue and truth, and that outside these no real saint can be; other teachers’ systems are said to be void of true saints.

The Blessed One recounts renouncing the world at twenty-nine and living as a pilgrim through virtue and truth for fifty-one years.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MA H A-PARINIBB AN A-S U TTA. / Chapter III. / MAHA-PARINIBBANA-SUTTA. / M AH A-P ARINIBBAN A-SU TTA.; lines 4035-4172 confidence: medium

The Blessed One announces eight stages of deliverance and lists the first stages: seeing forms with the idea of form, seeing forms externally without the subjective idea of form, and becoming intent with the thought that it is well.

The stages of deliverance proceed from seeing forms to passing beyond ideas of form, resistance, and distinction, reaching a state where infinite space is the only present idea.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) MAHA-PARINIBBANA-SUTTA. / IOO THE BOOK OF THE GREAT DECEASE. CH. / I06 THE BOOK OF THE GREAT DECEASE. CH. / MAHA-PARINIBBANA-SUTTA.; lines 6611-6656 confidence: medium

Translator note says Arahats have reached Nirvana, the supreme goal and highest fruit of the Noble Eightfold Path, and enumerates right views, aims, speech, conduct, livelihood, perseverance, mindfulness, and contemplation.

The note identifies Arahats as those who have reached Nirvana, the supreme goal and highest fruit of the Noble Eightfold Path, and lists the eight right disciplines of that path.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) ON KNOWLEDGE OF THE VEDAS. / OX KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS.; lines 9546-9673 confidence: medium

A simile describes the Aciravati river full and overflowing; a man on this bank, needing to cross to the other side, calls to the further bank to come over.

The passage pairs a desire to cross to the other side of a river with discussion of a claimed way to union with Brahmā after death.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) OX KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS. / ON KNOWLEDGE OF THE VEDAS.; lines 9903-10067 confidence: medium

“Let the venerable Gotama be pleased to show us the way to a state of union with Brahma.”

Vaseṭṭha asks Gotama to show the way to a state of union with Brahma.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) THE TEVIGGA SUTTA. / TEVIGGA-STJTTA. / Chapter I. / ON KNOWLEDGE OF THE VEDAS.; lines 9074-9246 confidence: high

A conversation arises between the two young Brahmans “as to which was the true path, and which the false.”

The passage centers on disagreement over which path is true and leads to union with Brahma.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) THE TEVIGGA SUTTA. / TEVIGGA-STJTTA. / Chapter I. / ON KNOWLEDGE OF THE VEDAS.; lines 9074-9246 confidence: medium

Vāseṭṭha says various Brahman groups teach various paths and asks whether all are saving paths leading to union with Brahma; he compares them to many paths near a village or town that all meet in the village.

Vāseṭṭha compares various Brahman paths to many roads that all meet in one village and asks whether they all lead to union with Brahma.
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Buddhist Suttas (Sacred Books of the East, Vol. 11) TO THE / IF HE SHOULD DESIRE . / AKANKHEYYA-SUTTA. / AKANKHEYYA SUTTA.; lines 10976-11119 confidence: medium

Each conditional desire is followed by the instruction to fulfil righteousness, cultivate quietude of heart from within, not drive back contemplative ecstasy, look through things, and be much alone.

Each attainment is presented as conditionally accessible through righteousness, inward quietude, contemplation, insight, and solitude.
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Dhammapada, a Collection of Verses Chapter X. Punishment / Chapter XI. Old Age / Chapter XII. Self / Chapter XIII. The World; lines 744-847 confidence: high

Swans go on the path of the sun and through the ether by miraculous power; the wise are led out of the world after conquering Mara and his train.

The wise are led out of the world after conquering Mara and his train, while the Awakened is trackless and beyond the snares and poisons of desire.
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Dhammapada, a Collection of Verses Chapter X. Punishment / Chapter XI. Old Age / Chapter XII. Self / Chapter XIII. The World; lines 744-847 confidence: medium

Homage to the awakened or their disciples is praised; they have overcome the host of evils, crossed the flood of sorrow, found deliverance, know no fear, and their merit cannot be measured.

Those receiving homage are described as having overcome a host of evils, crossed the flood of sorrow, found deliverance, and known no fear.
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Dhammapada, a Collection of Verses Chapter XIII. The World / Chapter XV. Happiness / Chapter XVI. Pleasure / Chapter XVII. Anger; lines 936-980 confidence: medium

Non-injuring sages who control the body go to the unchangeable place, Nirvana, where suffering ends; the watchful who study day and night and strive after Nirvana end their passions.

Non-injuring sages and watchful students who strive after Nirvana are said to end passions and reach a place where suffering ceases.
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Dhammapada, a Collection of Verses Chapter XVII. Anger / Chapter XVIII. Impurity / Chapter XIX. The Just / Chapter XX. The Way; lines 1119-1180 confidence: medium

The passage praises the eightfold way, declares it the sole route to purification, identifies other paths with Mara's deceit, says the way ends pain, and states that Buddhas preach while individuals must make effort.

The passage repeatedly frames the way as leading to purified intelligence, the end of pain, purity, knowledge, peace, and Nirvana.
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Dhammapada, a Collection of Verses Chapter XX. The Way / Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant; lines 1300-1353 confidence: medium

Verses compare silent endurance to an elephant in battle; praise tamed animals; state that the self-tamed person is better and reaches Nirvana through the well-tamed self.

The verses say animals do not reach the untrodden country, Nirvana, but a tamed person goes there by means of the well-tamed self.
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Dhammapada, a Collection of Verses Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1488-1628 confidence: medium

The Bhikshu is told to empty the boat, cut passion and hatred, escape five fetters, be saved from the flood, meditate, and avoid the hellish consequence of swallowing an iron ball while burning.

The passage uses an emptied boat, being saved from the flood, stopping the stream, and reaching or transcending the shore as images in teachings about Nirvana and the unshackled Brahmana.
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Dhammapada, a Collection of Verses Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1630-1697 confidence: high

The true Brahmana has no desires for this world or the next, is unshackled, understands truth, reaches the depth of the Immortal, and is above good and evil and their bondage.

The Brahmana has no desires for this world or the next, leaves longings, travels homeless, calls nothing his own, and is free from bondage.
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Dhammapada, a Collection of Verses Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1630-1697 confidence: medium

The true Brahmana is bright like the moon, pure and serene, and has traversed the miry road, the impassable world and its vanity, gone through, reached the other shore, and become free from doubts and attachment.

The Brahmana is said to traverse the miry road and impassable world, go through, and reach the other shore.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter II. On Earnestness / Chapter III. Thought / Chapter IV. Flowers / Chapter V. The Fool; lines 346-487 confidence: medium

The fool desires reputation, precedence, lordship, worship, and control; the Bhikshu learns that one road leads to wealth and another to Nirvana, and should strive after separation from the world.

The disciple is told to reject the road to wealth, strive after separation from the world, go from home to homelessness, leave pleasures behind, and seek freedom from attachment.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter X. Punishment / Chapter XI. Old Age / Chapter XII. Self / Chapter XIII. The World; lines 750-853 confidence: high

“Men, driven by fear, go to many a refuge, to mountains and forests, to groves and sacred trees. But that is not a safe refuge.”

Fear-driven people seek mountains, forests, groves, and sacred trees as refuges, but deliverance from pain comes through refuge in Buddha, the Law, the Church, the four truths, and the eightfold way.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XVII. Anger / Chapter XVIII. Impurity / Chapter XIX. The Just / Chapter XX. The Way; lines 1125-1186 confidence: high

“The best of ways is the eightfold; the best of truths the four words...”

The passage repeatedly presents the way as the sole route to purification, knowledge, ending pain, and Nirvana.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XX. The Way / Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant; lines 1306-1359 confidence: medium

Verses 320-323 compare silent endurance and self-taming to tamed elephants and other animals; Nirvana is called the untrodden country reached by a tamed man on his own well-tamed self.

The passage names Nirvana as an untrodden country reached by the tamed man on his own well-tamed self.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1362-1492 confidence: medium

The verse instructs giving up what is before, behind, and in the middle when going to the other shore of existence; a free mind will not again enter birth and decay.

The passage tells the practitioner to go to the other shore of existence and says a free mind will not again enter birth and decay; the foolish are faulted for not looking for the other shore.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1494-1634 confidence: high

A non-grieving person who does not identify with name and form is called a Bhikshu; a kind, calm Bhikshu in Buddha's doctrine reaches Nirvana, cessation of desires, and happiness.

The Bhikshu and Brahmana are both described through meditation, knowledge, restraint, abandonment of desires, and proximity to Nirvana or the end of suffering.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1494-1634 confidence: high

The Bhikshu is told to 'empty this boat,' cut off passion and hatred, and escape the five fetters, being called 'saved from the flood.'

The text calls the fetter-free Bhikshu 'saved from the flood' and describes the Brahmana in terms of stopping the stream, reaching the other shore, or transcending shore distinctions.
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Dhammapada, a Collection of Verses; Being One of the Canonical Books of the Buddhists Chapter XXI. Miscellaneous / Chapter XXII. The Downward Course / Chapter XXIII. The Elephant / Chapter XXIV. Thirst; lines 1636-1703 confidence: medium

The Brahmana traverses the miry road, the impassable world and its vanity, goes through, reaches the other shore, and is free from doubts and attachment.

The Brahmana traverses the miry road, the impassable world and its vanity, goes through, and reaches the other shore.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1387-1493 confidence: high

The Law is presented "in the simile of a raft" and, after bearing disciples to "the other shore (Nirvana)," must be abandoned.

The Law is compared to a raft that transports disciples to Nirvana and is then abandoned after fulfilling its function.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1387-1493 confidence: medium

The Law is presented "in the simile of a raft" and, after bearing disciples to "the other shore (Nirvana)," must be abandoned.

The raft simile presents movement to the other shore, identified as Nirvana, and a cited note repeats further-bank crossing imagery.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1613-1706 confidence: medium

The Buddha asks about Scrotapatti and its fruits; Subhuti says no, explaining Scrotapatti as a descriptive term for entering the stream and avoiding phenomena of form, sound, odour, taste, touch, and Law.

The passage and notes use entering a stream toward Nirvana and the Law as a raft across spiritual consciousness to describe a practitioner's path.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1708-1822 confidence: medium

Aranyaka ascetics are recluses in strict seclusion; three classes are described, including Dharma Aranyaka with the Bodhi tree, Matanga Aranyaka in cemeteries, and Danataka Aranyaka on sea beaches or half-tide rocks.

The Sramana and Aranyaka figures withdraw from worldly society into seclusion and undertake vows, discipline, meditation, or Kasina toward Nimitta and Samadhi.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 1936-2051 confidence: high

Subhuti asks the scripture's name; the Buddha names it The Diamond Sutra, Transcendent Wisdom by which one reaches the Other Shore, and says this wisdom is not essentially transcendent wisdom but transcends all wisdom.

The scripture is called Transcendent Wisdom, by means of which one reaches the Other Shore.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2386-2494 confidence: medium

The Scripture’s “truth is infinite; its worth incomparable; and its merit interminable”; those who observe, study, and disseminate it gain immeasurable merit and transcendent Buddhic wisdom.

The passage speaks of those on the path to Nirvana, and the footnote glosses Mahayana and Hinayana as vehicles while quoting imagery of crossing to the other shore.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2602-2700 confidence: high

The note recounts Buddha leaving asceticism, walking to the river Nairanjara, receiving a meal from Sujata, sitting under the sacred Bo-Tree, undergoing severe mental conflict against a visible wicked tempter and evil spirits as nature convulses, and attaining full enlightenment, an antidote for human woe, and perfect peace.

The note describes Buddha sitting under the sacred Bo-Tree, facing a severe mental conflict and assault by a tempter and evil spirits, then becoming fully enlightened.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2602-2700 confidence: medium

The note recounts Buddha leaving asceticism, walking to the river Nairanjara, receiving a meal from Sujata, sitting under the sacred Bo-Tree, undergoing severe mental conflict against a visible wicked tempter and evil spirits as nature convulses, and attaining full enlightenment, an antidote for human woe, and perfect peace.

During the assault on Buddha, the forces of nature are said to shake and be convulsed before his full enlightenment.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita PREFACE / WM. GEMMELL. / INTRODUCTION / THE DIAMOND SUTRA; lines 2937-3054 confidence: high

Subhuti asks whether supreme spiritual wisdom involved obtaining nothing real or tangible; the Buddha answers that no vestige of Law or doctrine was obtained, so it is termed supreme spiritual wisdom. A note equates this with freedom from the Law.

Subhuti frames attainment as obtaining nothing tangible, and the Buddha confirms that no vestige of Law or doctrine was obtained in supreme spiritual wisdom.
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The Diamond Sutra (Chin-Kang-Ching) or Prajna-Paramita WILLIAM GEMMELL / PREFACE / WM. GEMMELL. / INTRODUCTION; lines 150-264 confidence: medium

Devout Buddhists are described as attributing perfect peace, holiness, inspiration toward Nirvana, and the mind’s transfusion with the mellow light of imperishable truth to contemplation of the sutra’s spiritual wisdom.

The passage refers to those who have entered the path leading to Nirvana and to those attaining the ultimate plane of Buddhic thought.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I AKATANNU-JATAKA. / LITTA-JATAKA. / VLSSASABHOJANA-JATAKA. / LOMAHAMSA-JATAKA.; lines 13840-13926 confidence: medium

The Bodhisatta becomes a naked Ajivika ascetic: unclothed, dust-covered, solitary, fleeing people like a deer, eating small fish, cowdung, and refuse, and living in a dread jungle thicket.

The ascetic lives alone in the jungle, naked and dust-covered, endures weather extremes, and is described as wrestling for Truth.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I ERRATA. / APANNAKA-JATAKA. / L -. C J. 1 / VANNUPATHA-JATAKA.; lines 1779-1848 confidence: medium

After five years of preparation, study, Insight training, and receiving a meditation theme, the Brother retreats to the forest for the rainy season, fails to develop Insight, decides there is no Path or Fruit for him in this birth, and returns to Jetavana.

The Brother strives for three months in forest retreat, fails to develop Insight, concludes that Path and Fruit are not possible for him, and returns to Jetavana.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I INDEX OF PROPER NAMES 323 / ERRATA. / APANNAKA-JATAKA. / L -. C J. 1; lines 1724-1777 confidence: medium

Footnote: the Four Truths concern pain in individual existence, craving as the cause of continued existence, disappearance of existence with disappearance of craving, and the Noble Eightfold Path as the means for craving to disappear.

The notes describe the Noble Eightfold Path, four successive paths, and a stream-to-ocean image culminating in Nirvana or Arahatship.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I SAKETA-JATAKA. / VISAVANTA-JATAKA. / KUDD AL A- J AT AK A . / VARANA-JATAKA.; lines 10689-10763 confidence: medium

The Brothers ask the Master for a theme to gain freedom from existence; he chooses a suitable one from thirty-eight themes of thought, and they go forth with bowl and robe to embrace the ascetic life.

The Brothers ask for a theme by which they may be freed from existence; the Master selects a suitable theme from thirty-eight themes of thought.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III BOOK IX. NAVANIPATA. / GIJJHA-JATAKAV / CULLASUKA-JATAKA. / HARITA-JATAKA.; lines 17224-17316 confidence: medium

The Bodhisatta is born in a wealthy brahmin family, named Harittacakumara because of his golden complexion, reflects on death after his parents die, gives gifts, enters the Himalaya, adopts religious life, and gains the Faculties and Attainments.

Harita reflects on mortality after his parents' death, gives gifts, leaves household life for the Himalaya, and gains spiritual attainments.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III DADD AR A- J ATAKA. / SUJATA-JATAKA. / JAVASAKUNA-J ATARAX / SAYHA-JATAKA,; lines 2347-2440 confidence: medium

The Bodhisatta salutes his parents, asks permission to take orders, gives up worldly fortune, goes alone to the Himalaya, builds a hermitage, adopts anchorite life, and develops Faculties and Attainments.

The Bodhisatta enters the Himalaya alone, builds a hermitage, adopts anchorite life, and develops Faculties and Attainments.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III GODHA-JATAKA / KAKKARU-JATAKA. / KAKATI-JATAKA.' / ANANUSOCIYA-JATAKA.; lines 4648-4719 confidence: medium

The Great Being teaches the Truth and impermanence; the people perform funeral rites; the Bodhisatta returns to the Himalayas, attains higher knowledge from mystic meditation, and is destined for birth in the Brahma-world.

After the funeral and teaching, the Bodhisatta returns to the Himalayas and enters higher knowledge arising from mystic meditation.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III JAGARA-JATAKA. / PARAXTAPA-JATAKA. / KACCANI-JATAKA'. / ATTHASADDA-JATAKA.; lines 15052-15110 confidence: medium

The Bodhisatta is born wealthy, studies at Takkasila, gives away wealth after his parents' death, renounces desires, goes to the Himalaya, becomes an ascetic, meditates, and later dwells in a Benares garden.

The Bodhisatta gives away wealth, forsakes desires, goes to the Himalaya, becomes an ascetic, meditates, and is later sought because he may prevent the sacrifice and knows the consequence of the sounds.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. III MAIIAKAPI-JATAKA'. / KUMUHAKARA-JATAKA. / DALHADHAMMA-JATAKA. / SOMADATTA-JATAK.A.; lines 14110-14127 confidence: medium

The figure declares the delight and misery of desires, shows the truth, summons his friend to retake the kingdom, leaves royal power amid lamentation, becomes an ascetic in the Himalaya, enters meditative ecstasy, and is destined for Brahma's world.

The ascetic enters meditative ecstasy and becomes destined for the world of Brahma.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3 / SAMA-JATAKA.; lines 2465-2518 confidence: high

He feels distracted, seeks meditation instruction, goes to a frontier village, lives in the forest, and fails after twelve years of striving to attain any special idea.

The ordained son seeks meditation instruction, departs to a frontier village and forest, and strives for twelve years to attain spiritual insight.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI ERRATA. / VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA.; lines 1956-2034 confidence: medium

The butler and attendant say the king never talks to them; they report that he is absorbed, detached from desires, remembers the pacceka-buddhas, and asks who will show him their dwelling-place.

The king remembers the pacceka-buddhas and repeatedly asks who will guide him to the dwelling of beings free from attachments, desires, bonds, and the net of death.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 16722-16837 confidence: medium

The unnamed host believes the brahmin, asks him to stay, entertains him with wild fruits and roots, and next day shows him the road.

A seeker asks for Vessantara's abode, receives hospitality and directions from a guide, and departs along the indicated path.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 16 / VESSANTARA-JATAKA. / J. VI. 17 / J. VI. 18; lines 16942-17064 confidence: medium

Vessantara calls, "Come hither, my beloved son, my perfect state fulfil," and says, "Be thou my ship to ferry me safe o'er existence' sea."

Vessantara calls each child a ship that will ferry him safely over existence's sea beyond the worlds of birth, men, and gods.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI J. VI. 5 / THE KHANDAHALA-JATAKA. / BHURIDATTA-JATAKA. / J. VI. 7; lines 6222-6334 confidence: high

The sons tell their mother not to mourn and promise to pursue Bhuridatta's track through the wide earth, over hills and through villages, towns, and cities, and to bring him back within ten days.

The brothers promise to search widely, and Sudassana divides the search among the world of the gods, Himavat and its rivers, and the world of men.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VIII. / J. VI. / MAHANARADAKASSAPA-JATAKA. / VIDHURAPANDITA- JATAKA.; lines 7925-8005 confidence: medium

Four rich Brahmin householders from Benares renounce desires, go to the Himalaya, become ascetics, gain transcendental faculties and mystical meditations, and live on roots and fruits.

The four Brahmins renounce household life, practice meditations and transcendental faculties, and spend their days in the heaven of the Thirty-three, the Naga world, the Supanna world, and a royal park.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. VI VOL. IV. / CONTENTS. / MAHAJANAKA-JATAKA. / J. VI. 3; lines 2418-2462 confidence: medium

The queen adopts the ascetic life of a rishi, dwells in the mango-garden, practices rites for producing mystic meditation, attains absorption, and is destined for birth in the Brahma world.

The queen adopts the ascetic life of a rishi, practices preparatory rites for mystic meditation, attains absorption, and is destined for birth in the Brahma world.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTEE I / CHAPTER II / THE RACE OF MAHASAMMATA / II. 15; lines 4764-4918 confidence: high

The Bodhisatta is five years older than Bimbisara, leaves his father's house at twenty-nine, strives for six years, attains wisdom, and visits Bimbisara at thirty-five.

The Bodhisatta leaves his father's house at twenty-nine, strives for six years, and attains wisdom before visiting Bimbisara.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 6091-6222 confidence: medium

Bhikkhus explain that those deep in trance do not reply and come forth at a call from the master or brotherhood, when the allotted time ends, or when death approaches.

The passage states that those deep in trance do not reply and emerge at a master or brotherhood's call, and then narrates the brotherhood's call awakening the thera.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER IV / THE SECOND COUNCIL / CHAPTER V / THE THIRD COUNCIL; lines 6091-6222 confidence: high

Siggava, Candavajji, and five hundred followers receive pabbajja and upasampada from Sonaka, study the three pitakas, and attain six supernormal powers.

Siggava and Candavajji study the pitakas and attain six supernormal powers; Tissa studies Buddhist texts, practices meditation, gains insight, attains the six powers, and becomes renowned.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXII / THE BIRTH OF PRINCE GAMANI / CHAPTER XXIII / THE LEVYING OF THE WARRIORS; lines 11810-11946 confidence: low

Nimila travels nine yojanas toward Anuradhapura in the forenoon, bathes in the Tissa-tank, reveres the great Bodhi-tree and Thuparama cetiya, sees the city, buys perfumes, exits by the north gate, and brings lotus-blossoms from a lotus-field to Kundali.

During the errand, Nimila bathes, reveres the great Bodhi-tree and the Thuparama cetiya, sees Anuradhapura, and gathers lotus-blossoms before meeting Kundali.
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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 Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXXIII / THE TEN KINGS / CHAPTER XXXIV / THE ELEVEN KINGS; lines 15969-16099 confidence: medium

The king hears arahants chanting in the relic-chamber, vows not to rise until he has seen it, fasts at the east stone pillar, is admitted by theras through a created door, sees the chamber's adornment, and makes clay figures modeled on it.

Bhatika hears chanting in the relic-chamber, vows not to rise until seeing it, fasts and lies down, after which theras create a door and admit him.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) Book III. Chapter 7. / BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3.; lines 12793-12918 confidence: medium

The qualities listed include self-restraint, self-control, right conduct, calm manners, mastery over deeds and words, subjugation of senses, long-suffering, sympathy or docility, solitude, meditation, modesty, zeal, earnestness, precepts, recitation, questioning, delight in moral rules, non-attachment, and fulfillment of precepts; the outward signs are the yellow robe and being shaven.

The member of the Order, by practicing and perfecting the listed qualities, is described as reaching toward Arahatship and marching toward the highest of all lands.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) BOOK IV. / Book IV. Chapter 2. / Book IV. Chapter 3. / Book IV. Chapter 4.; lines 14620-14738 confidence: medium

The good man is compared to medicine, water, jewel treasure, boat, caravan owner, rain cloud, teacher, and guide; he conveys people across four flooded streams and beyond the sandy desert of rebirths.

The good man is compared to a boat that conveys people across the four flooded streams to the further shore.
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The Questions of King Milinda, Part I (Sacred Books of the East, Vol. 35) KING MILINDA. / BOOK I. / I, 13. THE HERETICS OF OLD. Q / I, 19. MAHASENA THE GOD.; lines 3888-4043 confidence: high

Nagasena seeks solitude, meditates, reviews his learning, finds no value in it, and says: “Empty forsooth are these Vedas, and as chaff.”

After mastering the Vedas, Nagasena reviews them in solitude, declares them empty, and hopes to learn essential truth from Rohana.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) BOOK IV. / Chapter 5. / P-5)- / Book IV. Chapter 7.; lines 4990-5151 confidence: medium

The king warns Nagasena not to spoil the word of the Conquerors, says the Blessed One proclaimed the way to realization of Nirvana, and Nagasena answers that the Blessed One gave reasons for entering the way but no cause producing Nirvana.

The way to the realization of Nirvana is explained through images of going to the Himalaya and crossing the ocean by ship to the further shore.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Book IV. Chapter 7. / Book IV. Chapter 8. / BOOK V. / THE PROBLEM OF INFERENCE.; lines 9444-9573 confidence: high

The Blessed One is said to have made known many subjects for meditation, including impermanence, non-abiding principle, bodily impurity and danger, freedom from passion, peace, corpses in decay, execution grounds, love, pity, sympathy, equanimity, death, and the body.

Meditation on prescribed subjects leads to release from defilements, crossing Samsara, entering Nirvana, and emancipating the mind in Arahatship.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Book IV. Chapter 7. / Book IV. Chapter 8. / BOOK V. / THE PROBLEM OF INFERENCE.; lines 9444-9573 confidence: medium

By meditation the practitioner is said to be freed from defilements, to “cross the ocean of Sawsara,” “stem the torrent of cravings,” enter the “city of Nirvana,” and emancipate the mind in Arahatship.

The practitioner is said to cross the ocean of Samsara and stem the torrent of cravings before entering the city of Nirvana.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) BOOK V. / THE PROBLEM OF INFERENCE. / BOOK VI. / THE DHUTANGAS.; lines 10934-11069 confidence: medium

Nagasena says the vows have twenty-eight inherent good qualities, including harmless livelihood, calm, protection, self-control, emancipation, destruction of defilements, and a path ending grief; all Buddhas value them.

Nagasena describes the vows as producing calm, self-control, emancipation, destruction of lust, malice, and dullness, and as the path leading to the end of grief.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) BOOK V. / THE PROBLEM OF INFERENCE. / BOOK VI. / THE DHUTANGAS.; lines 11198-11314 confidence: medium

The passage compares keeping the vows to a force that counters the odor of evil, to a lofty mountain range protecting from the winds of the eight worldly conditions, to open heaven, to a stream washing away evil, to a guide leading out of rebirths and defilements, and to a caravan bringing travelers safely to the peaceful city of Nirvana.

The passage uses guide, caravan, desert, jungle, city of Nirvana, boat, further shore, and fourfold stream imagery to describe progress toward liberation.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) BOOK V. / THE PROBLEM OF INFERENCE. / BOOK VI. / THE DHUTANGAS.; lines 11536-11634 confidence: high

The passage addresses “O king” and describes the qualified vow-taker as fit for the Order, content, secluded, zealous, faithful, free from worldly motives, and desiring release from old age and death.

The passage presents entering the Order, taking vows, and observing the thirteen disciplines as leading to Nirvana, emancipation, and the fruits of recluse life.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 1. / YII, 1,1. / VII, 6, 12 / VII, 7, I; lines 12495-12647 confidence: medium

Nagasena tells the king that the panther ambushes deer in wild places; similarly, the strenuous Bhikshu should resort to solitary places, including woods, tree-foot, mountain heights, caves, cemeteries, open sky, and quiet hidden places, and will gain transcendent insight.

The Bhikshu is told to frequent secluded places, and the passage says such a practitioner will soon master six forms of transcendent insight and gain the best Fruit.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 1. / YII, 1,1. / VII, 6, 12 / VII, 7, I; lines 13137-13278 confidence: medium

Sailor speaks as a wage-earning hireling dependent on the ship and obliged to navigate zealously; Bhikshu should know the body of four elements, remain mindful, and seek freedom from birth, aging, disease, death, and suffering; Sariputta is quoted on understanding the body.

The sailor’s zealous navigation of the ship is compared to the Bhikshu’s continuous mindfulness and exertion to be freed from birth, old age, disease, death, and suffering.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 1. / YII, 1,1. / VII, 6, 12 / VII, 7, I; lines 14938-15107 confidence: medium

In '48. The Leech,' the king asks about the leech's quality; Nagasena says the leech adheres and drinks blood, and the Bhikshu should hold a meditation subject firmly and drink the ambrosia of emancipation; Anuruddha is quoted about firm meditation and freedom's draught.

The leech's firm adherence is used to teach fixing the mind on a meditation subject, and the result is described as drinking the ambrosia or draught of emancipation.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 1. / YII, 1,1. / VII, 6, 12 / VII, 7, I; lines 15429-15561 confidence: medium

The hunter rejoices at seeing a deer; the Bhikshu should rejoice at an object for contemplation, and a verse attributed to Moghara^a praises the recluse with mind on Nirva/^a and an object guiding thought.

The hunter's joy on sighting a deer is compared to the Bhikshu's joy on seeing an object for contemplation by which he may grasp the specific idea sought and gain his aim.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 5709-5831 confidence: medium

Nagasena says Vessantara, distressed at not having obtained the insight of the Omniscient Ones, pledged and sold his wife and children for that spiritual treasure.

Nagasena says Vessantara acted while distressed at not having obtained the insight of the Omniscient Ones and gave wife and children for that spiritual treasure.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 6337-6454 confidence: medium

Water is described as flowing from Anottata lake into the Ganges, from the Ganges to the great ocean, and from the ocean into openings under the earth, without turning back along the route.

The Bodisat is said to be in his final birth, six years from Buddhahood, and unable to turn back, with irreversible water flow used as an analogy.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 6456-6557 confidence: high

The Bodisat says severe penance will not bring the special insight connected with the noble and asks whether there may be another way to wisdom.

The Bodisat explicitly reflects that severe penance will not produce the desired insight and asks whether another way to wisdom may exist.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 6559-6682 confidence: high

The Bodisat had followed after perception of the Four Noble Truths through immeasurable past aeons and successive births, and in his final existence wondered whether there might be another way to Buddha wisdom.

The Bodisat is said to have pursued perception of the Four Noble Truths through past births and to have considered the way to Buddha wisdom in his final existence.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 8155-8284 confidence: medium

The king argues Nirvana must be alloyed with pain because seekers practice exertion, restraint, suppression of sleep, sense-control, and renunciation, whereas worldly happy people delight in sense pleasures and mental conceptions.

Seekers after Nirvana are described as practicing exertion, restraint, sense-control, and renunciation, while Nagasena says those pains belong to the preliminary seeking and not to Nirvana itself.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 8287-8442 confidence: high

The king says that hardships endured in seeking sovereignty are preliminary and separate from the bliss of sovereignty.

The passage repeatedly presents painful preliminaries—seeking sovereignty, seeking knowledge, and seeking Nirvana—as distinct from the later bliss attained.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) Chapter 5. / P-5)- / Book IV. Chapter 7. / Book IV. Chapter 8.; lines 8869-9008 confidence: medium

The practitioner thinks endless becoming is burning and painful, wishes for a calm state without becoming, turns toward Nirvana, rejoices in gaining a refuge, and is compared to a lost man finding a path home.

The practitioner’s movement toward Nirvana is compared to a man lost in a strange land who discovers a clear path leading home, followed by sustained striving along that path.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE DHUTANGAS. / VIT, I, I. / BOOK VII. / Chapter 1.; lines 11877-12097 confidence: medium

The king asks Venerable Nagasena how many qualities a member of the Order must have to realize Arahatship.

The king asks about realizing Arahatship, and Nagasena frames the aspirant’s task as acquiring or taking many qualities.
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The Questions of King Milinda, Part II (Sacred Books of the East, Vol. 36) THE QUESTIONS / KING MI LIN DA. / BOOK IV. / Chapter 5.; lines 2975-3131 confidence: medium

A verse attributed to Sariputta names one faith and one adoration with clasped hands, directed to the Buddha who routs the Evil One and helps beings cross the ocean of ills.

Sariputta's verse says the Buddha helps beings cross the ocean of ills, and the next dilemma concerns reaching Supreme Attainment and Arahatship.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. 185 / VII. ANCIENT DEVOTION. 189; lines 9312-9369 confidence: high

A guide tells the weary group to be joyful and at ease at the forest's limit; after they recover from weariness, he gathers them and says he produced the city by magic.

The magic city provides rest but is revealed as an artifice, and the travelers must continue to the Isle; the same pattern is applied to spiritual repose that is not the final resting-place.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. 177 / VII. ANCIENT DEVOTION. 179 / ANCIENT DEVOTION.; lines 8978-9056 confidence: medium

A parable begins with a dense forest five hundred yojanas in extent, a great company of men, and an able guide who knows the difficult passages and is to lead them to the Isle of Jewels.

The parable describes travelers crossing a vast, difficult forest under a guide in order to reach the Isle of Jewels.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER VI. / ANNOUNCEMENT OF FUTURE DESTINY. / VI. ANNOUNCEMENT OF FUTURE DESTINY. 143 / VI. ANNOUNCEMENT OF FUTURE DESTINY. 145; lines 7501-7583 confidence: medium

The Lord understands the thoughts of the senior disciples and tells the assembly that Subhuti will honor many Buddhas, live spiritually under them, achieve enlightenment, and become a Tathagata named -Sksiketu.

Subhuti's future path includes honoring vast numbers of Buddhas, living spiritually under them, and entering the straight course to obtain knowledge.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER VII. / ANCIENT DEVOTION1. / J54 SADDHARMA-PU2VDARIKA. VII. / VII. ANCIENT DEVOTION. 155; lines 7880-7955 confidence: medium

Before attaining supreme, perfect enlightenment, the Lord occupies the summit of the terrace of enlightenment, defeats the whole host of Mara, expects to reach enlightenment, but the laws of perfect enlightenment have not yet dawned upon him.

Before attaining supreme enlightenment, the Lord defeats the whole host of Mara.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) CHAPTER VII. / ANCIENT DEVOTION1. / J54 SADDHARMA-PU2VDARIKA. VII. / VII. ANCIENT DEVOTION. 155; lines 7880-7955 confidence: high

The Lord remains on the terrace of enlightenment at the foot of the tree of enlightenment for ten intermediate kalpas, sitting cross-legged without rising, with motionless mind and unstirring body, while enlightenment has not yet dawned.

The Lord remains cross-legged and unmoving for ten intermediate kalpas before enlightenment dawns.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. / I. INTRODUCTORY. / I. INTRODUCTORY. / I. INTRODUCTORY. 1 1; lines 2061-2141 confidence: medium

Many Bodhisattvas like monks live in the forest or empty wilderness, engaged in reciting and reading.

Bodhisattvas live in forest and wilderness, go to mountain caves, meditate on Buddha-knowledge, purify themselves, and obtain transcendent faculties.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. / I. INTRODUCTORY. / I. INTRODUCTORY. 1 1 / I. INTRODUCTORY. 13; lines 2144-2224 confidence: medium

Groups dwell in forests, practice energy, purity, morality, forbearance under abuse, renunciation of pleasures, and meditation in wilderness caves as means of seeking enlightenment.

The passage repeatedly links practices such as energy, morality, forbearance, meditation, charity, science, and wisdom with striving for supreme enlightenment.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. / I. INTRODUCTORY. / I. INTRODUCTORY. 1 1 / I. INTRODUCTORY. 13; lines 2144-2224 confidence: high

Groups dwell in forests, practice energy, purity, morality, forbearance under abuse, renunciation of pleasures, and meditation in wilderness caves as means of seeking enlightenment.

Some figures meditate with attentive mind in caves of the wilderness for thousands of ko/is of years as a way of striving for enlightenment.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. 13 / I. INTRODUCTORY. 1 5 / I. INTRODUCTORY. 1 7 / INTRODUCTORY.; lines 2391-2472 confidence: high

The eight sons have immense fortune; each possesses four great continents and exercises kingly sway.

The princes rule four great continents but abandon royal pleasures to seek superior enlightenment and become preachers of the law.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) I. INTRODUCTORY. 2 J / INTRODUCTORY. / CHAPTER II. / II. SKILFULNESS. 31; lines 2864-2938 confidence: medium

The first-person speaker says he followed a profound and difficult course in the presence of many Buddhas over inconceivable aeons and discovered its fruit on the terrace of enlightenment.

The speaker describes following a profound course before many Buddhas over inconceivable aeons and discovering the fruit of that career at the terrace of enlightenment.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) II. SKILFULNESS. 53 / II. SKILFULNESS. 55 / II. SKILFULNESS. 5 7 / II. SKILFULNESS. 59; lines 4032-4071 confidence: medium

Verse 141 says that some beings hear the one and sole vehicle manifested by “G'ma.”, but in days to come swerve from it, reject the Sutra, and go down to hell.

The one and sole vehicle is heard by some, rejected by others, and taught in endless forms to beings striving after supreme enlightenment.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XX111 / INTRODUCTION. XXV / INTRODUCTION. XXV11 / INTRODUCTION. XXIX; lines 985-1081 confidence: medium

The summary mentions Sakyamuni's former-birth effort to acquire the Lotus, obligations to Devadatta, and the wise daughter of the Ocean's change of sex.

The synopsis says that Sakyamuni in a former birth strove to acquire the Lotus.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XXV11 / INTRODUCTION. XXIX / INTRODUCTION. XXXI / INTRODUCTION. XXX111; lines 1181-1269 confidence: medium

The passage says there are three practical Vehicles—hearers or disciples, Pratyekabuddhas, and Bodhisattvas—corresponding to piety, philosophy or Yogism, and striving for enlightenment and fellow-creatures' welfare; in a higher sense, these are embraced by the Buddha-vehicle.

The passage distinguishes three practical Vehicles to Nirvana but says that, in a higher sense, there is only one Vehicle, the Buddha-vehicle.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTION. XXV11 / INTRODUCTION. XXIX / INTRODUCTION. XXXI / INTRODUCTION. XXX111; lines 1181-1269 confidence: medium

The passage presents Bodisatship as nobler than Arahatship when undertaken to save all living creatures in future ages, and summarizes the Lotus teaching as everyone trying to become a Buddha.

The passage summarizes the Lotus teaching as the view that everyone should try to become a Buddha.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTORY. / I. INTRODUCTORY. 2 1 / I. INTRODUCTORY. 23 / INTRODUCTORY. 25; lines 2627-2708 confidence: medium

Bodhisattvas numerous as Ganges sand give alms, practice patience and contemplation, and true sons of the Sugatas meditate while striving for supreme enlightenment.

Bodhisattvas and true sons of the Sugatas are described as devoted to contemplation, absorbed in meditation, and striving for supreme enlightenment.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) INTRODUCTORY. 25 / I. INTRODUCTORY. 2 J / INTRODUCTORY. / CHAPTER II.; lines 2832-2861 confidence: medium

The Tathagatas have worshipped many countless Buddhas, fulfilled their course for supreme enlightenment over countless aeons, wandered far, displayed energy, possessed wonderful and marvellous properties, and found difficult things.

The Tathagatas are said to have fulfilled their course for supreme, complete enlightenment through countless aeons, wandered far, and found difficult things.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) OF PIETY. / XVI. OF PIETY. 313 / XVI. OF PIETY. 315 / XVI. OF PIETY. 317; lines 14293-14370 confidence: medium

The Lord utters stanzas: a man seeking superior Buddha-knowledge should practice the five perfect virtues and give repeated alms to Buddhas and disciples during eight thousand kotis of complete aeons.

The stanza sequence frames the practitioner as seeking superior Buddha-knowledge through five virtues, giving, precepts, forbearance, meekness, constancy, memory, and endurance.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) V. ON PLANTS. 125 / V. ON PLANTS. 127 / V. ON PLANTS. 129 / V. ON PLANTS.; lines 6920-6998 confidence: medium

The man asks how to acquire wisdom and the Seers' qualities; the Seers tell him to live in wilderness or mountain caves, meditate on the law, and cast off evil passions.

The Seers instruct the man to dwell in wilderness or mountain caves, meditate on the law, and cast off passions; he follows this ascetic discipline and acquires the five transcendent faculties.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) V. ON PLANTS. 133 / V. ON PLANTS. 135 / V. ON PLANTS. 137 / V. ON PLANTS. 139; lines 7258-7346 confidence: medium

The seeker of omniscience is told to attend to transcendent wisdom, go to the wilderness, meditate on the pure law, and thereby acquire transcendent faculties.

The seeker is told to go to the wilderness and meditate on the pure law, then does so and acquires the five transcendent faculties.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 155 / VII. ANCIENT DEVOTION. 157 / VII. ANCIENT DEVOTION. 159 / ANCIENT DEVOTION.; lines 8125-8207 confidence: medium

The Brahma-angels go to one another's abodes, communicate about the event, and the great Brahma-angel Sarvasattvatratr addresses the host.

The Brahma-angels consult about the radiance, decide to investigate, and travel through the four quarters until they find the Lord.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) VII. ANCIENT DEVOTION. 179 / ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. / VII. ANCIENT DEVOTION. 185; lines 9143-9310 confidence: high

A parable describes a dreadful, barren forest without refuge or water, full of wild beasts and five hundred yojanas long; many travelers enter it with a rich, wise, undaunted guide.

A wise guide leads many travelers through a dangerous waterless forest; when they grow tired and wish to return, he devises a method to prevent loss of the jewels and produces a great city by magic power.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 219 / X. THE PREACHER. 221 / X. THE PREACHER. 223 / X. THE PREACHER. 225; lines 10694-10746 confidence: medium

When the preacher stays alone studying in a lonely place, forest, or hills, the Buddha will show him his luminous body and enable him to remember a forgotten lesson.

The preacher is alone in forest, hills, wilderness, and mountain caverns; in that solitude he receives companionship from gods and goblins and sees the Buddha.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) X. THE PREACHER. 223 / X. THE PREACHER. 225 / XL APPARITION OF A ST(JPA. 227 / CHAPTER XI.; lines 11389-11530 confidence: high

The Lord addresses Bodhisattvas and the world, including gods and demons, and says he sought the Sutra of the Lotus of the True Law in past ages and had once been a king resolved on supreme enlightenment.

The king seeks the Lotus of the True Law over vast time and searches the four quarters for the best law.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XIII. PEACEFUL LIFE. 273 / XIII. PEACEFUL LIFE. 275 / XIII. PEACEFUL LIFE. 277 / XIIT. PEACEFUL LIFE. 279; lines 12816-12868 confidence: high

He sees himself meditating on the law in mountain caverns, attains the nature of the law through absorption, and sees the Gina.

The dreamer sees himself meditating on the law in mountain caverns and attaining the nature of the law through complete absorption.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 387 / C C 2 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 389 / XXIT. ANCIENT DEVOTION OF BHAISHAGYARAGA. 39!; lines 17003-17054 confidence: medium

The aspirant should reflect that this monk will reach the terrace of enlightenment, spread a bundle of grass there, put Mara's party to flight, blow the conch trumpet of the law, beat the drum of the law, and cross the ocean of existence.

The monk keeping the Sutra is imagined as reaching the terrace of enlightenment, spreading grass there, and putting Mara's party to flight.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 387 / C C 2 / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 389 / XXIT. ANCIENT DEVOTION OF BHAISHAGYARAGA. 39!; lines 17003-17054 confidence: medium

The aspirant should reflect that this monk will reach the terrace of enlightenment, spread a bundle of grass there, put Mara's party to flight, blow the conch trumpet of the law, beat the drum of the law, and cross the ocean of existence.

The reflection says the monk will cross the ocean of existence.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXIV. / XXV. ANCIENT DEVOTION. 419 / CHAPTER XXV. / ANCIENT DEVOTION1.; lines 17977-18038 confidence: medium

The two young princes went to their mother, stretched their joined hands, and said they wished to go to the Tathagata because he expounds the Lotus of the True Law and they wished to hear it.

The princes ask their mother to let them go to the Tathagata because he expounds the Lotus of the True Law and they want to hear it.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXL SPELLS. 373 / CHAPTER XXII. / ANCIENT DEVOTION1 OF BHAISHAGYARAGA. / XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 377; lines 16517-16583 confidence: medium

Under the Tathagata's rule, Sarvasattvapriyadarsana applies himself to a difficult course, wanders for twelve thousand years in contemplation, and obtains the samadhi called Sarvarupasandarsana, the sight or display of all forms.

Sarvasattvapriyadarsana undertakes twelve thousand years of contemplation and acquires the samadhi described as the sight or display of all forms.
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The Saddharma-Pundarika, or The Lotus of the True Law (Sacred Books of the East, Vol. 21) XXV. ANCIENT DEVOTION. 429 / XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 431 / CHAPTER XXVI. / ENCOURAGEMENT1 OF SAMANTABHADRA.; lines 18379-18442 confidence: medium

Samantabhadra says he has come from the field of Ratnatejobhyudgata because the Lotus of the True Law is taught in the Saha-world, and he asks Sakyamuni to expound it to the accompanying bodhisattvas.

Samantabhadra travels from another Buddha-field to the Saha-world specifically to hear the Lotus of the True Law from Sakyamuni.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) ATTADANDASUTTA. 171 / SARIPUTTASUTTA. 175 / V. PARAYANAVAGGA. / VATTHUGATHA., 181; lines 15434-15518 confidence: medium

The young man rejoices, puts his hide on one shoulder, falls at Bhagavat's feet, conveys Bavari's homage, and Bhagavat blesses Bavari, his disciples, and the young man while inviting questions.

After receiving permission from Sambuddha, Agita formally asks Tathagata doctrinal questions about the world and liberation-related categories.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) CHAPTER V. / THE FOOL. / THE FOOW. 21 / THE WISE MAN. 23; lines 3495-3586 confidence: low

The verse begins 'Few are there among men who arrive at the...' and the note states that 'the other shore' is meant for Nirvana and 'this shore' for the contrasting condition, though the provided text breaks off.

A note says 'the other shore' means Nirvana.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) COPENHAGEN. / DHANIYASUTTA. 3 / DHANIYASUTTA. 5 / K HAGGAVISANASUTTA. 7; lines 8038-8126 confidence: medium

The one at home in all four regions, non-hostile, content, and fearless in overcoming dangers is told to wander alone like a rhinoceros.

The verses describe overcoming dangers, sensual pleasures, bodily hardships, and social intercourse while referring to temporary deliverance and the way leading to perfection.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHAMMIKASUTTA. 61 / DIIAMMIKASUTTA. 63 / DHAMMIKASUTTA. 65 / PABBAGGASUTTA. 67; lines 10618-10704 confidence: medium

The Muni leaves town for the mountain Pazdava/Panzdava; messengers see that he has entered his dwelling, and one reports to the king.

The central figure dwells at a mountain and later meditates near a river for the sake of acquiring Nibbana.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHAMMIKASUTTA. 61 / DIIAMMIKASUTTA. 63 / DHAMMIKASUTTA. 65 / PABBAGGASUTTA. 67; lines 10618-10704 confidence: high

"Mara tries to tempt Buddha, but disappointed is obliged to withdraw. Comp. Gospel of St. Matthew iv."

The heading states that Mara tries to tempt Buddha; Mara argues that death is near, life is better, and the way of exertion is difficult; Buddha rebukes him.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHANIYASUTTA. 3 / DHANIYASUTTA. 5 / K HAGGAVISANASUTTA. 7 / KHAGGAVISANASUTTA. 9; lines 8129-8298 confidence: high

The practitioner is described as free from craving, passion, folly, and desire, and told to wander alone like a rhinoceros.

The passage repeatedly commands the practitioner to abandon craving and attachments and to wander alone like a rhinoceros, while striving for Nibbana and seclusion.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHANIYASUTTA. 3 / DHANIYASUTTA. 5 / K HAGGAVISANASUTTA. 7 / KHAGGAVISANASUTTA. 9; lines 8129-8298 confidence: high

The practitioner guards senses and mind, removes householder marks, wears a yellow robe after leaving home, begs house to house, leaves five mental obstacles, cuts desire, and acquires equanimity and purity.

The practitioner guards senses, protects the mind, begs without household attachment, leaves mental obstacles, cultivates equanimity, and seeks Nibbana or destruction of desire.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHANIYASUTTA. 5 / K HAGGAVISANASUTTA. 7 / KHAGGAVISANASUTTA. 9 / KASIBHARADVAGASUTTA., 13; lines 8300-8394 confidence: medium

“Exertion is my beast of burden,” carrying him to Nibbana and not turning back.

Exertion is said to carry Bhagavat to Nibbana without turning back, and the ploughing frees one from pain.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHOTAKAMANAVAPUKKHA. 187 / UPASIVAMANAVAPUKEHA. 189 / HHEMAKAMANAVAPUKKHA, IQ! / KAPPAMANAVAPUKKHA. 193; lines 15940-16026 confidence: high

Kappa asks for “an island” for those “in the middle of the water” and “overcome by decay and death.”

Kappa asks for an island for those in the water and the formidable stream, and Buddha identifies the matchless island as Nibbana, the destruction of decay and death.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DHOTAKAMANAVAPUKKHA. 187 / UPASIVAMANAVAPUKEHA. 189 / HHEMAKAMANAVAPUKKHA, IQ! / KAPPAMANAVAPUKKHA. 193; lines 15940-16026 confidence: high

Gatukannin says he has heard of a hero free from lust who has crossed the stream and has come to ask him to tell the seat of peace.

Gatukannin describes the hero free from lust as one who has crossed the stream and asks him for the seat of peace and instruction.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DIIAMMIKASUTTA. 63 / DHAMMIKASUTTA. 65 / PABBAGGASUTTA. 67 / PADHANASUTTA. 69; lines 10707-10877 confidence: medium

The speaker rejects Mara's appeal to live, asserts faith, power, and understanding, describes a burning wind drying rivers and his body, and says his mind becomes tranquil and free from sensual desire during exertion.

The speaker describes extreme bodily drying and wasting during exertion, lack of desire for sensual pleasures, and continued faith, power, understanding, attention, and meditation.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DUTTHATTHAKASUTTA. 145 / SUDDHATTHAKASUTTA. 147 / PARAMATTHAKASUTTA. 149 / TISSAMETTEYYASUTTA. ISI; lines 14138-14224 confidence: medium

The Muni is told to regard this as misery, keep to solitary life, learn seclusion, avoid conceit, wander void of desire, not covet sensual pleasures, and is described as having crossed the stream while creatures tied in sensual pleasures envy him.

The Muni is told to keep solitary life, learn seclusion as highest for noble men, avoid sensual pleasures, and is described as having crossed the stream.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) DUTTHATTHAKASUTTA. 145 / SUDDHATTHAKASUTTA. 147 / PARAMATTHAKASUTTA. 149 / TISSAMETTEYYASUTTA. ISI; lines 14138-14224 confidence: medium

The Muni is told to regard this as misery, keep to solitary life, learn seclusion, avoid conceit, wander void of desire, not covet sensual pleasures, and is described as having crossed the stream while creatures tied in sensual pleasures envy him.

The desireless Muni who does not covet sensual pleasures is said to have crossed the stream, in contrast to creatures tied in sensual pleasures.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) EVIL. AG / PUNISHMENT. 7 / PUNISHMENT. 39 / OLD AGE. 4; lines 4233-4325 confidence: medium

“Looking for the maker of this tabernacle, I have run through a course of many births”

The first-person speaker reports many births while seeking the maker of a tabernacle, and the editorial note associates the verses with Buddhahood.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) HEMAVATASUTTA. 27 / ALAVAKASUTTA. 29 / ALAVAKASUTTA. 31 / MUNISUTTA. 33; lines 9192-9367 confidence: medium

Acquaintanceship gives rise to fear and house-life to defilement; the Muni is houseless, uproots sin without replanting it, discerns the seed, prevents desire, and reaches the other shore.

The Muni is said to reach the other shore and to cross the stream and sea of existence after cutting off ties.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) HHEMAKAMANAVAPUKKHA, IQ! / KAPPAMANAVAPUKKHA. 193 / UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197; lines 16114-16189 confidence: high

"How is any one to look upon the world that the king of death may not see him?"

Mogharagan and Pingiya ask direct questions seeking Gotama's or Bhagavat's view and Dhamma, and the frame describes sixteen Brahmanas questioning Bhagavat in turn.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) INTRODUCTION. XXXVI / INTRODUCTION. XXXI1X / CHRONOLOGY. / THE TITLE OF DHAMMAPADA.; lines 2274-2323 confidence: medium

Life, especially the life of the faithful, is represented as a path of duty or virtue leading to deliverance; the four truths include suffering, its cause, removal of the cause, and a way of deliverance identified with Buddha’s doctrine.

The passage explicitly frames faithful life as a path of duty or virtue leading to deliverance and identifies the way with Buddha’s doctrine and the eightfold way leading to Nirvana.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KAPPAMANAVAPUKKHA. 193 / UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197 / PARAYANASUTTA. 199; lines 16192-16268 confidence: medium

The Dhammas are said to lead to the further shore of decay and death; the order of Dhamma is called the way to the other shore.

The passage repeatedly describes Dhamma as a way that leads from this shore to the further or other shore beyond decay and death.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KAPPAMANAVAPUKKHA. 193 / UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197 / PARAYANASUTTA. 199; lines 16192-16268 confidence: medium

Pingiya compares himself to a bird leaving a bush for a fruitful forest and says he has left men of narrow views and reached the great sea like the hamsa.

Pingiya says he left men of narrow views and uses images of a bird leaving a bush for a fruitful forest and reaching the great sea like a hamsa.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KIMSILASUTTA. 53 / VANGISASUTTA. 55 / VANGISASUTTA. 57 / SAMMAPARIBBAGANIYASUTTA. 59; lines 10299-10379 confidence: medium

The passage is headed SAMMAPARIBBAGANIYASUTTA and preserves a fragment mentioning one who has gone out from his house; the following word is OCR-damaged in the supplied text.

The opening fragment mentions going out from the house, and the repeated refrain describes one who wanders rightly after abandoning defilements and attachments.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KIMSILASUTTA. 53 / VANGISASUTTA. 55 / VANGISASUTTA. 57 / SAMMAPARIBBAGANIYASUTTA. 59; lines 10299-10379 confidence: medium

The rightly wandering person leaves agreeable and disagreeable things behind, seizes on nothing, is independent, liberated from bonds, sees no essence in Upadhis, and subdues attachment.

The passage uses images of liberation from bonds, removal of a veil, going to the other shore, and liberation from dwelling-places of the mind.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KOKALIYASUTTA. 12! / NALAKASUTTA. 123 / NALAKASUTTA. 125 / NALAKASUTTA. 127; lines 13149-13236 confidence: medium

After alms, the Muni is told to go to the outskirts of the wood, sit near the root of a tree, and meditate there.

The practitioner leaves ordinary village activity for the outskirts of the wood, sits at a tree root, meditates, and returns there unchanged after alms.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KOKALIYASUTTA. 12! / NALAKASUTTA. 123 / NALAKASUTTA. 125 / NALAKASUTTA. 127; lines 13149-13236 confidence: medium

The practitioner is instructed not to kill or cause killing, to abandon desire and covetousness, to cross over hell, to eat little, to have few wants, and to be happy without desire.

The practitioner is instructed to cross over hell, and the desireless Bhikkhu who has cut off the stream of existence is said to have no pain.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KOLAVIYOHASUTTA. 161 / KOLAVIYOHASUTTA. 163 / MAHAVIYOHASUTTA. 165 / TUVATAKASUTTA., 167; lines 14829-14914 confidence: medium

The speaker asks Bhagavat about seclusion and peace, and asks how a Bhikkhu is extinguished without grasping anything in the world.

The passage is framed by a question about seclusion and the state of peace, followed by instructions for a Bhikkhu to become extinguished without grasping.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KOLAVIYOHASUTTA. 163 / MAHAVIYOHASUTTA. 165 / TUVATAKASUTTA., 167 / TUVATAKASUTTA. 169; lines 14917-15004 confidence: medium

The world is called unsubstantial and shaken; the speaker finds no uninhabited house and sees beings obstructed, then sees a difficult-to-see arrow stuck in the heart.

A difficult-to-see arrow is stuck in the heart; the pierced person runs through all quarters, but after the arrow is drawn out he sits quietly.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) KOLAVIYOHASUTTA. 163 / MAHAVIYOHASUTTA. 165 / TUVATAKASUTTA., 167 / TUVATAKASUTTA. 169; lines 14917-15004 confidence: high

The person pierced by the arrow runs through all quarters, but after the arrow is drawn out he sits quietly; the passage then says not to untie what is tied in the world, to transfix desire, and to learn one’s own extinction, Nibbana.

The passage instructs the practitioner to transfix desire, learn his own extinction, and conquer sleepiness, sloth, indolence, and conceit after turning the mind to Nibbana.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) MAGHASUTTA. 79 / MAGHASUTTA. 83 / SABHIYASUTTA. 85 / SABHIYASUTTA. 87; lines 11454-11621 confidence: high

Sabhiya says he has come anxious and doubtful to ask questions; Bhagavat says he has come from afar and invites him to ask whatever he wishes.

A questioner comes from afar with doubts, asks ordered questions, and receives authoritative explanations from Bhagavat.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) MAGHASUTTA. 83 / SABHIYASUTTA. 85 / SABHIYASUTTA. 87 / SABHIYASUTTA. 9!; lines 11623-11711 confidence: medium

Sabhiya praises Bhagavat as having conquered sixty-three views, crossed over the darkness of the stream, gone beyond pain, destroyed passions, put an end to pain, carried him across, seen his longing, and carried him across doubt.

Sabhiya praises Bhagavat as having crossed over the darkness of the stream and as one who carried him across and across his doubt.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) MAHAVIYOHASUTTA. 165 / TUVATAKASUTTA., 167 / TUVATAKASUTTA. 169 / ATTADANDASUTTA. 171; lines 15007-15187 confidence: medium

Sariputta asks about a Bhikkhu who is loath of the world and dwells in isolated places such as the root of a tree, a cemetery, or caves of mountains, and about the dangers overcome while going to the immortal region.

The Bhikkhu is described as houseless, dwelling in isolated places such as tree roots, cemeteries, and mountain caves, facing dangers, and going toward the immortal region while loving perfect enlightenment.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) METTAGUMANAVAPUKKBA. 185 / DHOTAKAMANAVAPUKKHA. 187 / UPASIVAMANAVAPUKEHA. 189 / HHEMAKAMANAVAPUKKHA, IQ!; lines 15863-15937 confidence: high

Nanda asks whether people relying on views, tradition, virtue, and works have crossed the stream, and asks who among gods and men crossed birth and old age.

The passage repeatedly describes liberated persons as having crossed the stream or crossed desire after abandoning supports and craving.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) MISCELLANEOUS. 71 / THE ELEPHANT. 79 / SO DHAMMAPADA. CHAP. XXIII. / THIRST. 81; lines 5901-5991 confidence: medium

Men beset with lust are again compared to a snared hare; the mendicant should drive out thirst by striving after passionlessness for himself.

The mendicant is instructed to drive out thirst by striving after passionlessness for himself, and the passage refers parenthetically to Nirvaza/Nirvana in connection with getting rid of the forest of lust.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) OLD AGE. 43 / A4 DHAMMAPADA, CHAP. XI. / SELF. 45 / THE WORLD. 47; lines 4480-4573 confidence: medium

“This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.”

The few who go to heaven are likened to birds escaped from a net, and the wise are led out of the world after conquering Mara; the note also describes progress toward Nirvana.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) OLD AGE. 43 / A4 DHAMMAPADA, CHAP. XI. / SELF. 45 / THE WORLD. 47; lines 4480-4573 confidence: medium

The note explains Sotapatti as the first step toward Nirvana and lists four stages: Srotapanna, Sakridagamin, Anagamin, and Arhat; it uses the stream and other shore image for reaching Nirvana and mentions rebirth worlds.

The note defines Sotapatti as the first step toward Nirvana and describes the Srotapanna as one who has entered the stream before reaching the other shore, identified as Nirvana.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) PUNISHMENT. 7 / PUNISHMENT. 39 / OLD AGE. 4 / OLD AGE. 43; lines 4328-4368 confidence: medium

“maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again.”

The note cites renderings in which the speaker runs or travels through many births seeking the builder or architect and not finding him until the moment of recognition in the verse.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SABHIYASUTTA. 85 / SABHIYASUTTA. 87 / SABHIYASUTTA. 9! / SABHIYASUTTA. 93; lines 11714-11787 confidence: medium

Sabhiya receives the robe and orders from Bhagavat, receives upasampada, lives solitarily and strenuously, realizes the highest perfection of religious life, perceives that birth is destroyed and what was to be done has been done, and becomes one of the saints.

The passage states that people of good family wander away from houses to a houseless state for the religious life, and that Sabhiya realizes its highest perfection after solitary striving.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SABHIYASUTTA. 93 / SELASUTTA. 95 / SELASUTTA. 97 / SELASUTTA. 99; lines 11951-12026 confidence: medium

The thirty-two signs of a great man imply two possible destinies: if he lives in a house he becomes a universal just king with seven gems, more than a thousand sons, and dominion over the ocean-girt earth without weapons; if he goes forth, he becomes perfectly enlightened and removes the veil in the world.

The passage states that if the marked great man goes out from the house to the houseless state, he becomes a saint and perfectly enlightened one.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SUNDARIKABHARADVAGASUTTA. 77 / MAGHASUTTA. 79 / MAGHASUTTA. 83 / SABHIYASUTTA. 85; lines 11389-11451 confidence: medium

A deity, formerly related to Sabhiya, says that he should live a religious life near the Samana or Brahmana who can explain the questions; Sabhiya then learns the questions from the deity.

The passage presents Sabhiya receiving questions from a deity, seeking someone able to explain them, testing renowned teachers, and then going to Gotama.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) SUNDARIKABHARADVAGASUTTA. 77 / MAGHASUTTA. 79 / MAGHASUTTA. 83 / SABHIYASUTTA. 85; lines 11389-11451 confidence: medium

A deity, formerly related to Sabhiya, says that he should live a religious life near the Samana or Brahmana who can explain the questions; Sabhiya then learns the questions from the deity.

A deity from a former-birth relationship instructs Sabhiya to seek a teacher who can explain his questions and guide his religious life.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE BHIKSHU. 87 / THE BHIKSHU. 89 / Q2 DHAMMAPADA. CHAP. XXVI. / THE BRAHMANA. 93; lines 6416-6501 confidence: medium

The Brahmana has deep knowledge, possesses wisdom, knows the right way and the wrong, and has attained the highest end.

The Brahmana is said to have traversed the miry road and impassable world, gone through, and reached the other shore; nearby verses also mention the highest end and the depth of the Immortal.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE BHIKSHU. 89 / Q2 DHAMMAPADA. CHAP. XXVI. / THE BRAHMANA. 93 / THE BRAHMANA. 95; lines 6504-6588 confidence: low

"whose path the vods do not know, nor spirits (Gandharvas), nor men"

The path of the passionless Arhat is said not to be known by the listed beings, including spirits or Gandharvas and men.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE BUDDHA. 53 / HAPPINESS. 55 / PLEASURE. 57 / ANGER. 59; lines 4980-5067 confidence: medium

Sages who injure nobody and control their body go to the unchangeable place, printed as Nirvdza, where they suffer no more.

Non-injuring sages and watchful strivers who study day and night are connected with going to the unchangeable place and ending passions.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE ELEPHANT. 79 / SO DHAMMAPADA. CHAP. XXIII. / THIRST. 81 / THIRST. 83; lines 5994-6082 confidence: medium

The addressee is told to give up what is before, behind, and between while going to the other shore of existence; with a wholly free mind, the addressee will not again enter birth and decay.

The passage instructs the addressee to go to the other shore of existence and says that a wholly free mind will not again enter birth and decay.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE JUST. 65 / THE JUST. 67 / CHAPTER XX. / THE WAY.; lines 5395-5524 confidence: high

“The best of ways is the eightfold”; “This is the way, there is no other”; the path is called the confusion of Mara.

The passage names an exclusive way that purifies intelligence, ends pain, and leads toward Nirvana through disciplined effort and knowledge.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE JUST. 67 / CHAPTER XX. / THE WAY. / MISCELLANEOUS. 71; lines 5527-5689 confidence: medium

The verse describes leaving the world, enjoying the world, monastery life, house life, equal dwelling, and itinerant mendicancy as hard or painful; the translator calls the verse difficult and tentative.

The passage describes leaving the world and mendicancy as hard, and then portrays a solitary person subduing himself near the edge of a forest.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE JUST. 67 / CHAPTER XX. / THE WAY. / MISCELLANEOUS. 71; lines 5692-5827 confidence: medium

The speaker endures abuse like an elephant in battle; tamed elephants are led to battle and mounted by the king; self-taming is praised above tamed animals and is linked to reaching the untrodden country, Nirvana.

Verses 320-323 compare endurance and discipline to tamed elephants and state that a tamed person reaches the untrodden country by means of the well-tamed self.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THE WISE MAN. 23 / THE WISE MAN. 25 / P. 75. / THE VENERABLE. 27; lines 3657-3739 confidence: medium

There is no suffering for the one who has finished the journey, abandoned grief, freed himself on all sides, and thrown off all fetters.

The liberated person is described as having finished his journey and thrown off fetters.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) THIRST. 83 / THIRST. 85 / THE BHIKSHU. 87 / THE BHIKSHU. 89; lines 6255-6362 confidence: medium

The Brahmana is told to stop the stream and drive away desires; reaching the other shore in restraint and contemplation makes bonds vanish, and one beyond hither and further shore is fearless and unshackled.

The Brahmana is told to stop the stream and is described as reaching the other shore, after which bonds vanish and he is fearless and unshackled.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) TISSAMETTEYYAMANAVAPUKKHA, 183 / METTAGUMANAVAPUKKBA. 185 / DHOTAKAMANAVAPUKKHA. 187 / UPASIVAMANAVAPUKEHA. 189; lines 15772-15860 confidence: high

Bhagavat tells Upasiva: “by the reflection of nothing existing shalt thou cross the stream,” after abandoning sensual pleasures and doubts and regarding “the extinction of craving.”

Bhagavat connects reflection on nothing existing, abandonment of sensual pleasures and doubts, and attention to extinction of craving with crossing the stream.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) TUVATAKASUTTA. 169 / ATTADANDASUTTA. 171 / SARIPUTTASUTTA. 175 / V. PARAYANAVAGGA.; lines 15226-15395 confidence: medium

Bavari addresses his Brahmana disciples, tells them the Sambuddha is now in the world, and instructs them to go quickly to Savatthi; they ask how to recognize him.

Bavari sends sixteen disciples north to Savatthi to behold the Buddha and test him with questions held in mind.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) TUVATAKASUTTA. 169 / ATTADANDASUTTA. 171 / SARIPUTTASUTTA. 175 / V. PARAYANAVAGGA.; lines 15397-15431 confidence: medium

The passage names a route through Patiṭṭhāna, Māhissati, Uggent, Gonaddha, Vedisa, Vanasavhaya, Kosambi, Saketa, Sāvatthi, Setavya, Kapilavatthu, Kusinara, Pava, Vesāli, Magadha, and Pāsawaka Ketiya, glossed as the Rock Temple.

The passage combines an itinerary, a hurried mountain ascent, a Dhamma teaching, and Agita’s questions to Bhagavat.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) TWIN-VERSES. 5 / TWIN-VERSES. 7 / EARNESTNESS. 9 / LL OL A LE; lines 3043-3176 confidence: medium

Thought trembles like a fish removed from water and placed on dry ground, in order to escape Mara's dominion.

Mara is named as a tempter whose dominion and bonds are to be escaped and who is to be attacked with the weapon of knowledge and watched after conquest.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) UDAYAMANAVAPUKKHA, 195 / MOGHARAGAMANAVAPUKEHA, 197 / PARAYANASUTTA. 199 / PARAYANASUTTA. 20!; lines 16271-16337 confidence: medium

Pingiya says belief, joy, mind, and thought incline him to Gotama's doctrine; though worn out and feeble, his thoughts always go there and his mind is joined to Gotama.

Pingiya says his worn and feeble body cannot go there, but his thoughts always go there and his mind is joined to Gotama.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) UPASIVAMANAVAPUKEHA. 189 / HHEMAKAMANAVAPUKKHA, IQ! / KAPPAMANAVAPUKKHA. 193 / UDAYAMANAVAPUKKHA, 195; lines 16029-16111 confidence: high

People from the provinces have come together longing to hear the hero's speech and ask that the Dhamma be expounded.

Listeners and named questioners come to hear Dhamma or ask the Buddha/Bhagavat about deliverance by knowledge, Nibbana, cessation of consciousness, and the knowledge of one delivered.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) V. PARAYANAVAGGA. / VATTHUGATHA., 181 / TISSAMETTEYYAMANAVAPUKKHA, 183 / METTAGUMANAVAPUKKBA. 185; lines 15603-15684 confidence: medium

Mettagi asks how the wise “cross the stream, birth and old age, and sorrow and lamentation.”

The passage frames liberation as the wise crossing a stream and then receiving Dhamma for overcoming desire and leaving pain.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VASALASUTTA. 2I / VASALASUTTA. 23 / HEMAVATASUTTA. 25 / HEMAVATASUTTA. 27; lines 8916-8998 confidence: medium

The speakers say, "let us (go and) see" Gotama, described as wise, living on little food, not covetous, meditating in the forest, like a lion and a lonely wandering elephant; they propose asking about deliverance from the snares of death.

The speakers resolve to go see Gotama and ask about deliverance from death; Hemavata then questions Bhagavat, who gives teachings on release and crossing the difficult stream.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VASETTHASUTTA. 107 / VASETTHASUTTA. 109 / VASETTHASUTTA. III / VASETTHASUTTA. 113; lines 12562-12636 confidence: high

“passed over this quagmire... crossed over... reached the other shore”

The passage describes a person who has passed over a difficult quagmire, passed over samsara and folly, crossed over, and reached the other shore.
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The Sutta-Nipata (Sacred Books of the East, Vol. 10, Part II) VATTHUGATHA., 181 / TISSAMETTEYYAMANAVAPUKKHA, 183 / METTAGUMANAVAPUKKBA. 185 / DHOTAKAMANAVAPUKKHA. 187; lines 15687-15769 confidence: medium

A wise accomplished man who abandons cleaving to reiterated existence is without craving, woe, and longing, and is said to have crossed birth and old age.

The passage repeatedly frames the sought goal as crossing a stream or great stream, associated with learning Dhamma, overcoming desire, and crossing birth and old age.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I I I / MAHAVAGGA. I, 12, I. / MAHAVAGGA. I, 13. T- / T24 MAHAVAGGA. I, 18.; lines 7293-7438 confidence: medium

Sariputta and Moggallana have given their word that whoever first attains the immortal, identified parenthetically as Nirvana, will tell the other.

Sariputta and Moggallana agree that whoever first attains the immortal, glossed as Nirvana, will tell the other.
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Vinaya Texts, Part I: The Patimokkha, The Mahavagga I-IV (Sacred Books of the East, Vol. 13) THE RULES REGARDING THE SETTLEMENT OF CASES. / THE MAHAVAGGA. / FIRST KHANDHAKA. / IOO MAHAVAGGA. I, 6, 36.; lines 5680-5820 confidence: medium

Yasa's mother reports his disappearance; his father sends horseback messengers to the four quarters, goes to the deer park, and follows the marks of the gilt slippers.

Yasa's father follows the marks of the gilt slippers to the deer park, where he encounters the Blessed One and receives teaching.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) V, I, 7. RULES FOR FOOT-CLOTIIING, SEATS, ETC. T, / V, I, 25. RULES FOR FOOT-CLOTHING, SEATS, ETC. I I / V, 7, I. RULES FOR FOOT-CLOTHING, SEATS, ETC.; lines 1412-1531 confidence: medium

After the rainy season, Soṇa meditates alone and wishes to see the Blessed One face to face if his superior allows; he then approaches Mahā Kaccāyana.

After meditating alone, Soṇa wishes to see the Buddha face to face and receives permission to visit him.
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Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20) KULLAVAGGA. / VI, 4, I. / ISO AULLAVAGGA. VI, 4, 2. / VI, 4 , 3 -; lines 8549-8593 confidence: medium

The householder is told that it is not the proper time to visit the Blessed One, but that he should go early the next morning.

Anatha Pindika is intensely focused on visiting the Buddha, repeatedly wakes in anticipation, and leaves for Sitavana despite the time and conditions.
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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 BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 5935-6063 confidence: medium

The king of Tethertown’s son goes to witness the battle and learn who will be king of the creatures. He sees a great black raven fighting a snake, kills the snake, and the raven carries him over nine Bens, nine Glens, and nine Mountain Moors.

After saving the raven, the king’s son is carried over nine, six, and three Bens, Glens, and Mountain Moors, lodges at successive houses, receives a magical bundle, and returns toward home.
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Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6065-6214 confidence: high

The giant angrily says the king's son must do three things before getting the youngest daughter; the first task is to clean a seven-years-uncleaned byre of one hundred cattle by night, or the giant will drink his blood.

The giant says the king's son must do three things before receiving the youngest daughter; two tasks are completed and the third is announced.
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Celtic Fairy Tales BETH GELLERT / THE TALE OF IVAN / ANDREW COFFEY / THE BATTLE OF THE BIRDS; lines 6216-6365 confidence: medium

The king's son goes to an unmatched tree whose first branch is five hundred feet up; he cannot climb and is losing skin from his hands and feet when the helper arrives.

The king's son must climb an unusually tall tree to reach a nest and take eggs required by the giant.
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Celtic Fairy Tales CONTENTS / NOTES AND REFERENCES / CONNLA AND THE FAIRY MAIDEN / GULEESH; lines 682-773 confidence: medium

On November night a year later, Guleesh remembers the previous whirlwind and sheehogues, plans to wait in the same place, and hopes to learn something that will restore Mary's speech; the priest blesses him.

Guleesh deliberately returns to the earlier encounter place on November night hoping to see or hear something from the sheehogues that may restore Mary's speech.
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Celtic Fairy Tales JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN; lines 4485-4567 confidence: high

"there is an egg in the mouth of the trout, and the soul of the sea-maiden is in the egg, and if the egg breaks, she is dead."

The soothsayer states that the sea-maiden's soul is in an egg in the trout's mouth, reached through hind, hoodie, and trout; breaking the egg kills her.
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Celtic Fairy Tales JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE / THE STORY-TELLER AT FAULT / THE SEA-MAIDEN; lines 4485-4567 confidence: high

Because the sea-maiden sinks boats and rafts, the hero uses the black horse to leap the strait, sees the hind, sends the black dog, summons the grateful dog, and then summons the falcon grey after the hoodie.

The hero cannot use boats or rafts and relies on the black horse, dogs, falcon, and otter to reach the island and obtain the egg.
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Celtic Fairy Tales KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN / JACK AND HIS COMRADES / THE SHEE AN GANNON AND THE GRUAGACH GAIRE; lines 3590-3705 confidence: high

The Shee an Gannon is born in the morning, named at noon, and goes that evening to ask for the king of Erin's daughter.

The suitor can win the king's daughter only by discovering and reporting the cause of the Gruagach Gaire's stopped laughter, a quest that has already killed eleven suitors.
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Celtic Fairy Tales MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN; lines 2930-3037 confidence: high

Kilhuch’s mother dies, sets the grave-briar condition for remarriage, the briar appears, King Kilyth marries the widow of King Doged, and she foretells Kilhuch’s destiny to marry Olwen.

Kilhuch is told he must marry Olwen or none, asks Arthur for her hand and help, and a search and expedition are organized after ordinary messengers fail.
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Celtic Fairy Tales MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN; lines 2930-3037 confidence: high

The company reaches a vast plain and a distant fair castle on the third day, sees a boundless flock of sheep, and hears the herdsman warn that earlier questers did not return alive.

The party journeys for days to a far-off castle, and the herdsman warns that none who came there on the quest returned alive.
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Celtic Fairy Tales MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN; lines 3039-3170 confidence: high

Kilhuch tells Olwen of his love, and she says he will win her as bride if he grants whatever her father asks; the request is then brought to the father at the castle.

Kilhuch can win Olwen only by satisfying Yspathaden's conditions, which include obtaining special objects and persons through a chain of quests.
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Celtic Fairy Tales MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN; lines 3172-3261 confidence: high

Arthur's followers advise him to go home; Arthur assigns Gwrhyr, Eidoel, Kay, and Bedwyr to continue the quest, noting Gwrhyr's knowledge of all languages including those of birds and beasts.

Arthur's embassy searches for Mabon, repeatedly described as taken at three nights old, and the quest ends with his discovery and rescue from a dungeon.
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Celtic Fairy Tales MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN; lines 3172-3261 confidence: high

The Salmon says that with every tide he goes upriver near the walls of Gloucester, where he has found wrong, and tells the embassy to put one person on each of his shoulders as proof.

The Salmon travels by tide to Gloucester, offers his shoulders as proof and transport, and carries the companions to the prison where Mabon is found.
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Celtic Fairy Tales MUNACHAR AND MANACHAR / GOLD-TREE AND SILVER-TREE / KING O'TOOLE AND HIS GOOSE / THE WOOING OF OLWEN; lines 3263-3309 confidence: medium

Near the Severn, Mabon snatches the razor from the boar and Kay takes the scissors, but the comb is not yet obtained; the boar reaches shore and cannot be overtaken until Cornwall.

The razor, scissors, and comb are taken or won from the Boar Truith only after an extended pursuit and severe losses.
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Cuchulain of Muirthemne ADVICE TO A PRINCE / CUCHULAIN'S ADVICE 295 / THE SONS OF DOEL DERMAIT / THE SILVER-WALLED ISLAND 299; lines 12521-12605 confidence: medium

The king's son offers a sea charm for finding knowledge; Cuchulain gives him an Ogham-marked little spear and tells him to take Cuchulain's seat at Emain Macha.

The passage begins with a sea charm for finding knowledge, followed by Cuchulain's voyage among islands while asking about the sons of Doel Dermait.
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Cuchulain of Muirthemne ADVICE TO A PRINCE / CUCHULAIN'S ADVICE 295 / THE SONS OF DOEL DERMAIT / THE SILVER-WALLED ISLAND 299; lines 12521-12605 confidence: medium

The boat steers itself to the island of Doel Dermait's daughter; Condla lies across the strand, making waves with his breath, then invites Cuchulain to land because prophecy does not say Cuchulain will destroy the island.

The boat goes on to the next island while steering itself.
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Cuchulain of Muirthemne ADVICE TO A PRINCE / CUCHULAIN'S ADVICE 295 / THE SONS OF DOEL DERMAIT / THE SILVER-WALLED ISLAND 299; lines 12521-12605 confidence: medium

Condla's wife says she knows what happened to the sons, says their healing is foretold to come by Cuchulain, and directs him to Cairpre Cundail and the valley where Eocho Glas keeps them.

The woman says the sons' healing is foretold to come by Cuchulain and directs him toward the valley where they are kept.
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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 AILELL'S TREACHERY 153 / NERA'S ADVENTURE 155 / IS6 CRUACHAN / THE HILL OF THE SIDHE 157; lines 6614-6699 confidence: medium

The woman tells Nera to go back and says he will find his people sitting around the same great pot, with the meat not yet taken off the fire.

Nera is told and then finds that his people are still sitting around the same pot and the meat has not yet been taken off the fire despite his experiences in the Hill.
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Cuchulain of Muirthemne ANGUS 279 / EMER'S REPROACHES 281 / LABRAID'S COUNTRY 283 / FAND 285; lines 11924-12012 confidence: medium

Liban asks if Laeg will first speak with Fand, says Fand is apart in a room by herself, and brings him to her; Fand welcomes him, and her name is explained as a tear passing over the fire of the eye, linked to purity and beauty.

Liban guides Laeg to Fand and mediates with Labraid, while Laeg carries messages between Labraid's island setting and Cuchulain at Emain Macha.
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Cuchulain of Muirthemne CONCHUBAR'S MESSAGE 137 / DEIRDRE'S DEATH 139 / CATHEAD'S CURSE 141 / THE DREAM OF ANGUS OG; lines 6025-6096 confidence: medium

Fergne tells Boann, Angus's mother, to search all Ireland for a young girl matching the dream woman's appearance; after a year, no such girl is found.

Boann searches all Ireland for a year, and Fergne escalates the matter to the Dagda and Bodb for further knowledge.
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Cuchulain of Muirthemne CUCHULAIN AND CONLAOCH 315 / CUCHULAIN'S COMPLAINT 317 / CUCHULAIN AND THE WAVES 319 / BLANAD 321; lines 13441-13525 confidence: high

Maeve takes charge of Calatin's children, asks whether they know Cuchulain killed their father, and tells them to travel through the world to gain spells and enchantments for revenge.

Maeve instructs Calatin's daughters to travel through the whole world to gain spells and enchantments, and they return after learning enchantment and witchcraft.
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Cuchulain of Muirthemne DEIRDRE'S DEATH 139 / CATHEAD'S CURSE 141 / THE DREAM OF ANGUS OG / CAER 145; lines 6099-6184 confidence: high

Og, son of the Dagda, is wasting away for two years with love of a woman seen in dreams; the Dagda orders Bodb to search Ireland for a girl of the same form and appearance.

Angus becomes sick from love for a woman seen in dreams; his father orders a search through Ireland, and Bodb finds and identifies the woman.
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Cuchulain of Muirthemne EMER'S REPROACHES 281 / LABRAID'S COUNTRY 283 / FAND 285 / FAND WELCOMES CUCHULAIN 287; lines 12015-12106 confidence: medium

Laeg describes Labraid as a king of great armies and his country as bright, free, truthful, without bad things, filled with music, beautiful Sidhe women, gifts, and Fand's exceptional beauty.

Laeg describes a Sidhe country of truth, beauty, music, gifts, and desirable endless life, and Cuchulain then travels there by chariot to an island.
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Cuchulain of Muirthemne EMER'S REPROACHES 281 / LABRAID'S COUNTRY 283 / FAND 285 / FAND WELCOMES CUCHULAIN 287; lines 12015-12106 confidence: high

Cuchulain agrees, rises, passes his hand over his face, is strengthened by Laeg's words, and goes with Laeg by chariot to the country and island, where Labraid, the women, and Fand welcome him.

Labraid welcomes Cuchulain, asks him to inspect the opposing army, and Cuchulain fights the army and named opponents before Labraid breaks the forces.
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Cuchulain of Muirthemne MANANNAN'S CLOAK 293 / ADVICE TO A PRINCE / CUCHULAIN'S ADVICE 295 / THE SONS OF DOEL DERMAIT; lines 12443-12518 confidence: medium

"May you never have rest in sitting, or in lying down, until you find out what it was brought away the three sons of Doel Dermait... out of their own country."

Eocho says Cuchulain will have no rest until he discovers what brought away the three sons of Doel Dermait; Cuchulain then experiences firelike distress and says he may die if he does not obey, later asking a stranger for the answer.
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Cuchulain of Muirthemne THE MEANING OF THE RIDDLES 27 / THE MEANING OF THE RIDDLES 29 / THE MEANING OF THE RIDDLES 31 / CUCHULAIN'S JOURNEY 33; lines 1363-1478 confidence: high

Cuchulain meets a young man named Eochu, who welcomes him; Cuchulain asks the way to Scathach's dun.

Cuchulain seeks Scathach's dun, crosses the Plain of Ill-Luck, passes a monster-filled valley and a wild mountain, and reaches Scathach's scholars.
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Cuchulain of Muirthemne THE ONLY JEALOUSY OF EMER / THETWOBIRDS 277 / ANGUS 279 / EMER'S REPROACHES 281; lines 11737-11830 confidence: medium

Emer says it is a pity the men of Ulster do not find a cure for Cuchulain and that Cuchulain would relieve Conchubar, Fergus, or Conall if they were afflicted.

Emer repeatedly frames Cuchulain's condition as requiring a cure and says Cuchulain would search Ireland, the wide world, or the ridge of the world for a healer or remedy if other heroes were afflicted.
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Cuchulain of Muirthemne THETWOBIRDS 277 / ANGUS 279 / EMER'S REPROACHES 281 / LABRAID'S COUNTRY 283; lines 11833-11921 confidence: high

Laeg says women from Magh Mell overcame and bound Cuchulain and urges him: "Rise up out of death... for your strength has come," so that he may go where Labraid leads fighting men.

Liban repeatedly asks Cuchulain to go with her to her country, while the passage frames the episode around women from Magh Mell or the Sidhe.
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Cuchulain of Muirthemne THETWOBIRDS 277 / ANGUS 279 / EMER'S REPROACHES 281 / LABRAID'S COUNTRY 283; lines 11833-11921 confidence: high

Laeg goes with the women past Magh Luada, Bile Buada the Tree of Victory, Oenach Emna, and Oenach Fidhga; Liban catches him by the shoulder and says he will not escape unless protected by a woman.

Laeg is led by Liban and the women through named places, crosses a lake in a little copper ship, reaches Labraid's island, and sees a strange precious house.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8538-8633 confidence: medium

The Fianna hunt at Toraig; Finn and six men pursue a wild, beautiful fawn to Slieve-nam-Ban, where it puts down its head and vanishes into the earth.

A hunting pursuit carries Finn's party from Toraig to Slieve-nam-Ban; after the fawn vanishes and a storm falls, Caoilte discovers a lighted Sidhe house.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8635-8734 confidence: high

Finn, Caoilte, and Lugaidh's Son discuss the wounded comrades. Finn asks Donn about a physician; Donn says the Tuatha have a healer who can make a wounded man sound in nine days unless the marrow of the back is cut through, and that the healer gathers dew-wet herbs at dawn. Caoilte says he will bring the physician living or dead.

Finn seeks a physician for the wounded Fianna; Donn identifies a Tuatha healer, and Caoilte undertakes to bring him back living or dead with guides leading him to the healer's dawn herb-gathering place.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8736-8836 confidence: medium

Finn and his men stay in the House of the Two Birds until they take hostages for Donn from the Tuatha de Danaan, and on the last day of the Feast of Teamhair they return to their people.

Finn and his men stay in the House of the Two Birds until hostages are taken from the Tuatha de Danaan, then return to their people.
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Gods and Fighting Men BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3157-3247 confidence: medium

Angus places the swine-formed fosterlings with Buichet; Buichet's wife wants to eat one and gathers armed men and hounds; the pigs flee to Angus, who says help depends on shaking the Tree of Tarbga and eating the salmon of Inver Umaill.

The transformed fosterlings ask Angus for help, but he says he cannot help until they have shaken the Tree of Tarbga and eaten the salmon of Inver Umaill.
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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 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

The daughter says she still lacks three draughts from the cup of the King of Magh an Ionganaidh, the Plain of Wonder, and describes the little river separating that country from her father’s country.

The daughter says she will not be well without three draughts from the cup of the King of the Plain of Wonder, a thing said to be beyond any man’s obtaining.
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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 10808-10862 confidence: high

The king asks who has destroyed his kingdom, Diarmuid names himself as a Fianna man, the king recalls a prophecy from before Diarmuid's birth, and Diarmuid receives the cup of healing.

Diarmuid seeks and obtains a cup of healing, then follows special instructions involving well water and blood to heal the sick daughter of King 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 10962-11050 confidence: high

Finn is troubled by fourteen of his people being carried away and says they must follow and bring them back; he says the Tuatha de Danaan left a gift whereby those leaving Ireland can find a ship at Beinn Edair.

Finn says they must follow their people to whatever place or island the big man has brought them and bring them back to Ireland.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11052-11153 confidence: high

Finn and Oisin agree that Finn will go with fifteen others on the track of the fifteen people brought away from him, while Oisin remains to guard Ireland with the Fianna.

Finn organizes a party to follow the track of the fifteen people brought away from him, and the group departs by ship over the sea until they reach the cliff and track of the Hard Servant.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11052-11153 confidence: medium

Diarmuid sees a great tree, a rock, a smooth-pointed drinking horn, and a fresh well; when he stoops to drink, he hears a great noise and knows there is enchantment in the water.

Diarmuid finds a well whose water he recognizes as enchanted; an armed Man of Enchantments claims the thickets and water and fights him for drinking there.
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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 11259-11268 confidence: low

The passage closes as the story of the Hard Servant and Diarmuid's adventures on the island Under-Wave.

The closing sentence refers to Diarmuid's adventures on the island Under-Wave, a water-associated place-name.
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2570-2646 confidence: medium

A great mist and darkness surround the group; they hear a rider, Conn fears being taken to a strange country, and the rider throws three spears before stopping and welcoming Conn.

Conn's company is enclosed by mist and darkness, fears being brought to a strange country, meets a rider, and is led to a beautiful plain and royal house where revelation follows.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12157-12248 confidence: medium

Finn says he will grant them a place only after a satisfaction payment for his father's death, naming either a champion's head or a fistful of berries from the quicken-tree at Dubhros; Oisin objects to the demand.

Finn sets a dangerous satisfaction payment: the sons of Morna must obtain either Diarmuid's head or berries from a guarded supernatural tree.
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Gods and Fighting Men CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE; lines 8839-8920 confidence: medium

The party sees a tall rough giant with an iron fork and squealing pig, followed by a beautiful young girl who pushes him onward; Diarmuid goes toward them but they turn away.

The heroes pursue strange figures, a Druid mist hides the road, and they reach a house with extraordinary occupants and tests involving drink, food, and transformation.
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Gods and Fighting Men CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6277-6376 confidence: high

Caoilte gives a sorrowful lament, is recognized, asks how to free his master, and the king replies: "If you can bring me together a couple of all the wild creatures of Ireland... I will give up your master."

The king demands that Caoilte gather a couple of all Ireland's wild creatures before Finn is released, and Caoilte travels throughout Ireland gathering paired animals from many places.
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Gods and Fighting Men CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6378-6461 confidence: medium

Caoilte brings ten Fianna hounds, a horse and mare of Manannan's horses, and other creatures; when gathered, they scatter, including a raven and a wild duck that he pursues and recaptures.

Caoilte must bring together and manage difficult creatures, including animals associated with Manannan, and does so in order to set Finn free.
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Gods and Fighting Men CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS; lines 8948-9046 confidence: medium

Nine of the Fianna search through many named places across Ireland for a pup but cannot find one.

The nine Fianna search through many named regions for a pup and finally find a hound from which they can get one.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1564-1660 confidence: high

The sons of Tuireann discuss acknowledgment; Brian denies the killing but offers to pay the fine; Lugh lists the demanded items: three apples, pig skin, spear, two horses, chariot, seven pigs, whelp, cooking-spit, and three shouts on a hill.

Lugh first lists a compact set of items, then explains that each named object belongs to distant rulers or places and will be hard to obtain.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1662-1763 confidence: medium

Lugh names further parts of the fine: a spit from Inis Cenn-fhinne and three shouts on the Hill of Miochaoin; he says Miochaoin and his sons are bound to prevent the shouts and may avenge his father.

Lugh imposes a multi-part fine that Tuireann says will lead the brothers toward death and destruction unless aided by Lugh or Manannan.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1662-1763 confidence: high

The sons tell Tuireann the fine; he says they go toward death and destruction, and advises them to ask Lugh for Manannan's horse Aonbharr and then for Manannan's curragh Scuabtuinne.

The curragh of Manannan obeys Brian's spoken direction and sails over waves and deep places to the Garden in the East of the World.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1765-1881 confidence: medium

The brothers consult and agree to go to Greece to bring away the pig-skin, with or without leave.

The brothers seek named objects in sequence: first the pig-skin in Greece, then the spear of Pisear in Persia, while noting they already have the apples and the skin.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1883-1985 confidence: high

The brothers decide to go to the King of the Island of Siogair for the two horses and chariot requested by the Ildánach, bringing the spear with them.

The passage repeatedly frames the actions as part of a fine imposed on the brothers, requiring named objects from different kings: spear, horses and chariot, and seven pigs.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1987-2089 confidence: high

Easal and his people decide to give up the pigs freely; the sons of Tuireann thank him, note that this is the only part of the fine obtained without fighting, receive hospitality, and are given the pigs the next morning.

The sons of Tuireann travel to obtain special items, including pigs and a whelp, as parts of a fine later presented to Lugh as payment.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2091-2202 confidence: high

After the complaint, they go out on the rough waves of the green sea and spend a quarter of a year at sea without news of the island.

The sons of Tuireann undertake a prolonged sea journey, Brian searches underwater or through the sea for a special island, obtains the cooking-spit, proceeds to a guarded hill, and later seeks a healing object from Lugh.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6556-6657 confidence: high

Conan warns Finn that the Lad will destroy the Fianna unless removed, and proposes sending him to the King of the Floods for the cauldron that is never without meat and can feed the whole world; Finn commands the errand and the Lad accepts it as service.

Finn sends the Lad of the Skins over the sea to the King of the Floods to obtain a cauldron that is never empty and can feed the whole world.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6659-6710 confidence: medium

At the strand, the woman says Finn has brought her husband back dead; she receives the bird, mourns over it, brings it into a little boat, and asks Finn to push the boat to sea.

The boat with the mourning woman and the dead bird-body is driven by wind and waves to the island where the cure is found.
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Gods and Fighting Men CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE; lines 7132-7234 confidence: medium

The Fianna give up the battle for the moment, travel to Loch Cuire, knock at the door of the Sidhe hill with gold-socketed spears, and see young girls and Credhe with three times fifty women.

The Fianna travel from their battle-mustering to Loch Cuire, knock at the door of the hill of the Sidhe, and Cael’s poem describes a difficult journey to Credhe’s mountain house.
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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 9186-9272 confidence: high

At Beinn Edair, Mane son of the King of Lochlann casts a deadly spear at Caoilte; it strikes his thigh, leaves poison, and makes him seek healing.

Caoilte receives a poisoned spear wound and goes to the Sidhe hill at Ess Ruadh to seek Bebind's healing drink.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3700-3784 confidence: high

Eochaid searches throughout Ireland but receives no tidings because Midhir and Etain are in the houses of the Sidhe.

Eochaid searches Ireland, learns Etain is with Midhir in Bri Leith, besieges the hill, recognizes Etain, and brings her home.
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Gods and Fighting Men CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4449-4531 confidence: medium

Great white waves, each compared in size to a mountain, and speckled salmon rise around Ciabhan's curragh, frightening him.

Ciabhan travels by curragh through dangerous waves, is rescued by a rider moving through the sea, and reaches Tir Tairngaire, the Land of Promise, and Manannan's city.
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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

At the edge of a little wood, a strange swift beast appears, pursued by a Red Woman; the beast has narrow feet, a boar-like head, long horns, a deer-like body, and a shining moon on each side.

Finn and the Fianna pursue a strange beast whose side-moons light the night, and the pursuit ends when the beast enters the foot of Cnoc-na-righ, where a door later opens.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4093-4219 confidence: high

The woman says she brings an apple-tree branch from Emhain, a far island with shining horses and games on the White Silver Plain.

A strange woman describes Emhain and the Land of Women, instructs Bran to set out over the clear sea, and Bran departs with companions.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4221-4254 confidence: medium

Bran's company reaches the Land of Women; the chief woman welcomes Bran, throws him a ball of thread that holds to his palm, and pulls the curragh to the landing-place.

The passage describes a sea voyage to the Land of Women, includes another named island, and follows the travellers' movement back toward Ireland.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4257-4355 confidence: medium

On the third visit the stranger asks for Ethne, Cormac's wife, and leaves with her; Cormac follows, but a thick mist on the Plain of the Wall leaves him alone on a great plain.

Cormac pursues the stranger, a thick mist separates him from his followers, and he finds himself alone among supernatural duns and beings.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4357-4446 confidence: medium

Cormac identifies the host as Manannan and the woman as Manannan's wife because of the treasures, then tells how his wife, son, and daughter were brought away and how he followed them.

The host is Manannan, son of Lir, King of the Land of Promise; he says he brought Cormac by enchantments so they might be together in friendship.
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Gods and Fighting Men CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY; lines 7959-8037 confidence: high

Tadg asks for help for Finn; after discussion, Labran is sent to seek the weapons in the shape of a great eagle.

Labran is sent in the form of a great eagle to seek the weapons, obtains them, and is later credited with Druid arts.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4608-4693 confidence: high

Cathmann of Fresen arrives with nine ships, captures Liban, Tadg's brothers, and many Munster people, takes Liban as wife, and forces Airnelach and Eoghan into labor with poor food and muddy water.

Liban, Tadg's brothers, and many Munster people are taken away; Tadg prepares a vessel and sets out to look for his people.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4608-4693 confidence: high

Tadg escapes, has forty fighting men and one living captive, hears news from the captive, and orders a strong curragh built with forty ox-hides, equipment, and provisions for a year.

Tadg and his men travel in a provisioned curragh over a stormy sea for twenty days and nights, encounter marvelous sea life, and reach strange islands.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4695-4783 confidence: high

The foreigner had guided them because he had been on the track before; after six weeks without land he says they are astray on the great ocean without boundaries.

The travellers cross a boundless ocean, survive a storm, and reach Inislocha, later described as a paradise where ancient figures live forever.
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Gods and Fighting Men CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN; lines 10195-10294 confidence: medium

Finn comes to a lake and meets a beautiful sorrowful girl who says she lost a red-gold ring and binds him to bring it back from the lake.

The young woman says her red-gold ring is lost in the lake and puts Finn under bonds to recover it; he searches the lake and returns it.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 264-326 confidence: high

The Table Round is described as "a rivulet from the same river" and a like fellowship, though some knights seek the vision of the Grail in lonely adventures.

Some noble knights are described as leaving companionship to seek the vision of the Grail in lonely adventures.
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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 1036-1151 confidence: medium

A court member says whoever sits on the mound cannot leave without wounds or blows, or else seeing a wonder; Powel says he would gladly see the wonder and sits there.

The mound is said to force either wounds or blows or the sight of a wonder; Powel deliberately sits on it in order to see the wonder.
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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 1036-1151 confidence: high

Asked whence she comes and where she journeys, the lady says she journeys on her own errand, is glad to see Powel, and that her chief quest was to seek him.

The lady tells Powel that she journeys on her own errand and that her chief quest was to seek him.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1739-1888 confidence: high

The little man says, "that barrel will never be empty as long as you live," and says he is going to the Fortress of the Fairies to play music for the good people.

Paddy is taken from beside his sleeping wife, wakes riding a broom near Doon-na-shee, and enters the fairy hill when it opens after the little man's words.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1891-2029 confidence: medium

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 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: high

Prince Underwaves lays the rider of the black horse under crosses and spells to have the Greek king's daughter there before sunrise.

Prince Underwaves puts the rider under crosses and spells to fetch the princess, and the speaking black horse reassures him and supplies the plan.
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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: high

Prince Underwaves welcomes the rider and calls for a wedding, but the princess says she will not marry until she has the silver cup used at her grandmother's and mother's weddings.

The princess refuses immediate marriage until she has the silver cup used at her grandmother's and mother's weddings.
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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 2031-2177 confidence: high

Prince Underwaves orders the rider under spells and crosses to bring the silver cup before dawn; the black horse tells him to mount and explains that the cup will be going around the palace company.

The rider is repeatedly placed under commands with dawn deadlines, while the black horse gives instructions, carries him, and enables completion of the cup, ring, castle, and well tasks.
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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 2031-2177 confidence: high

The horse says, "There is a snow mountain and an ice mountain and a mountain of fire between us and the winning of that ring."

The route to the ring is explicitly blocked by snow, ice, and fire mountains, followed by a fiery lake ordeal.
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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 2321-2433 confidence: medium

MacConglinney tells the King of Munster that he had a vision and begins relating it while putting morsels past Cathal's mouth into his own.

MacConglinney narrates a vision in which a voice directs him to the Wizard Doctor, and he travels by beef coracle across New Milk Lake to a food-built hermitage.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2435-2585 confidence: medium

Owen O'Mulready lives near Ballaghadereen with his wife Margaret, works for the local gentleman, and wants above all to have a dream because he has never had one.

Owen wants a dream, receives instructions to put out the hearth fire and sleep on the hearth, and then enters the dream sequence.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2588-2697 confidence: high

Morraha's wife forbids him to return, but he plays again; the Red Champion wins and lays Druid bonds until Morraha brings the sword of light and news of Anshgayliacht's death.

After losing the fourth game, Morraha must travel under Druid bonds until he obtains the sword of light and death-news of Anshgayliacht.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 2699-2752 confidence: medium

The woman commands Morraha to take the best mare, go to Rough Niall's door, and ask for 'news of the death of Anshgayliacht and the sword of light.'

Morraha repeatedly seeks both the news of Anshgayliacht's death and the sword of light, and the passage ends with Niall yielding the story.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3498-3607 confidence: high

The gold feather is admired; the king becomes absorbed with it and proclaims that he will give his daughter and half his kingdom for the bird, dead or alive.

The king promises marriage and half the kingdom for the golden bird, after which the brothers set out and the youngest is guided toward the bird's distant palace location.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 3498-3607 confidence: high

The fox meets the youngest by the roadside and tells him the golden bird is in the King of Spain's palace, about two hundred miles away.

The fox carries the youngest son on its tail faster than the wind to a wood near the King of Spain's palace.
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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 3609-3712 confidence: high

The fox appears, rebukes the boy for lacking a head, tells him to get on its tail, and they travel with extreme speed toward Moroco.

The fox repeatedly appears at crisis points, carries the boy on its tail with extraordinary speed, and gives operational warnings before palace entries.
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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 3609-3712 confidence: high

The king threatens hanging but gives the boy a chance: fetch the King of Moroco's bay filly, which outruns the wind and leaps castle-bawn walls, in exchange for the bird and liberty.

The boy's attempted seizure of the bird leads to the quest for the filly, and his attempted seizure of the filly leads to the quest for Princess Golden Locks.
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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 3714-3830 confidence: medium

The fox tells the young man to leave the princess with him and go get the golden bird and three apples, bringing the filly back with them.

The fox instructs the young man to retrieve the golden bird and three apples and to return with the filly; the King of Spain hands over the golden objects, and the young man rides away on the filly.
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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 4109-4243 confidence: medium

The sisters leave again; Smallhead traces them to the house of an old hag, a terrible and wicked enchantress with great witchcraft power, and goes there to save her sisters.

Smallhead follows her sisters to the house of a wicked enchantress and asks lodging there in order to save them.
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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 4245-4377 confidence: high

Smallhead asks the king's son why he does not marry; he says an oath forbids the oldest son's marriage until the Sword of Light is obtained from the old hag beyond the Bridge of Blood, which he cannot cross because he has killed men in battle.

The king's son says an oath prevents his marriage until the Sword of Light is obtained from the hag, and Smallhead undertakes to bring it.
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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 4379-4511 confidence: medium

The King's second son says he may not marry until he has the Black Book, which shines brighter than the Sword of Light; the hag beyond the Bridge of Blood has it, many King's sons have been killed or enchanted by her, and Smallhead vows to get the book.

The Black Book is guarded by the hag, who is said to have killed or enchanted many King's sons, and Smallhead vows to obtain it or die trying.
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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 5358-5446 confidence: medium

At daybreak only O'Cronicert's old house remains; possessions are gone, people awaken outside, the king is under the hut, and Murdoch returns for Kayn, finding him with a broken leg in rain-water and vowing to seek a cure.

Murdoch returns for Kayn, vows to find a cure, and Kayn is sent to Innisturk to seek a healing herb.
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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 5358-5446 confidence: medium

Machkan says he was hunting, learned from his brother that his mother and sister had gone as a tuft of mist, resolved to destroy the world until he found them, and was advised to seek them, demand them peaceably, and fight if necessary.

Machkan resolves to find his mother and sister, and his brother advises him first to search, then demand them peaceably, and fight if necessary.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5448-5540 confidence: medium

The speaker follows his brother's advice, prepares a ship, sets off alone, is overtaken by mist, and reaches an island with many ships anchored near it.

The speaker sails alone, is overtaken by mist, and reaches an island with many ships whose crews have been killed by the giant.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 5448-5540 confidence: high

The old woman calls the hero brave, identifies him as Mac Connachar son of the King of Lochlann, says she is a soothsayer, and states that he seeks his mother and sister in the kingdom of the Red Shield, where the king and his son intend to marry them.

The woman says she is a soothsayer, knows the object of the journey, and tells the hero where his mother and sister are and how the town is defended.
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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 5729-5821 confidence: medium

A big, strong hero arrives by ship, says he is the Son of the Wet Mantle and is seeking the daughter of the King of the Universe for Mac Connachar; the narrator identifies himself as the hero's father and another present son as his brother.

Multiple heroes travel to seek the daughter of the King of the Universe; a soothsayer says she is with the Son of the Blackbird, and she is taken from his castle after combat.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 6016-6143 confidence: high

After a year, Cormac declares that he will follow the same path taken by his wife, son, and daughter.

Cormac deliberately follows the path of his taken family, is enclosed by magical mist, and reaches a marvellous plain with strange sights and a house where Manannan is ultimately revealed.
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More Celtic Fairy Tales XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY.; lines 6145-6251 confidence: medium

Cormac, his wife, and children sit down; Manannan says the tablecloth will provide any delicate food asked of it.

Cormac receives a tablecloth, goblet, and branch from Manannan, eats a wondrous meal, sleeps, and wakes in Tara with the objects beside him.
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More Celtic Fairy Tales XLVI. THE TAIL 217 / NOTES AND REFERENCES 219 / THE STORY. / XXVII. THE FATE OF THE CHILDREN OF LIR.; lines 6459-6543 confidence: medium

In the Dream of Angus summary, Angus is visited in sleep by a beautiful maiden and becomes love-sick; Ireland is searched, the Dagda is appealed to in vain, and Bodb finds her at Loch bel Dracon.

Angus sees a maiden in sleep, becomes love-sick, Ireland is searched for her, and he changes himself into a swan to be with her.
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More Celtic Fairy Tales XXVIII. JACK THE CUNNING THIEF. / XXIX. POWEL, PRINCE OF DYFED. / XXX. PADDY O'KELLY AND THE WEASEL. / XXXI. THE BLACK HORSE.; lines 6588-6673 confidence: medium

The story is called an imperfect skeleton; the Cup was to give strength, seven gates had to be opened after it was obtained, the hood was to hide with, the hero went in and out of the palace unseen after getting it, and the light shoes were shoes of swiftness.

The remarks describe a Cup for strength, seven gates, a hiding hood, palace entry while unseen, and shoes of swiftness.
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More Celtic Fairy Tales XXX. PADDY O'KELLY AND THE WEASEL. / XXXI. THE BLACK HORSE. / XXXII. THE VISION OF MACCONGLINNEY. / XXXIII. DREAM OF OWEN O'MULREADY.; lines 6720-6743 confidence: medium

The remarks say Owen's problem is to get into the Land of Dreams and connect Dreamland with the source and origin of belief in souls and spirits.

The passage states that Owen's problem is to get into the Land of Dreams and interprets this as seeking closest contact with the world of spirits.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 4415-4519 confidence: medium

Conary asks mac Cecht to get him a drink; Conall undertakes the king's defense, and mac Cecht takes Conary's golden cup through the hostile ring to seek water.

Mac Cecht takes Conary's cup and searches across Ireland for water while supernatural powers obstruct all sources until one lake fails to hide.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 4783-4877 confidence: high

Cuchulain returns to Emain Macha, considers how to prepare for war and heroic deeds, hears of Skatha in the Land of Shadows, and goes overseas through dangers to find her.

Cuchulain leaves after Emer's challenge, goes overseas through dangers, and seeks Skatha in the Land of Shadows to learn extraordinary feats of arms.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 4783-4877 confidence: medium

At the Plain of Ill-luck, a young man with a sun-like face gives Cuchulain a wheel; the wheel blazes with light and heat and makes a firm path across the quagmire.

At an otherwise uncrossable plain, a sun-faced young man gives Cuchulain a blazing wheel that creates a firm path.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5907-6002 confidence: medium

An unknown man directs Cuchulain to the pillar-stone; a Danaan woman in a green mantle says Fand, wife of Mananan, loves him and seeks his aid against three demon kings in exchange for her love.

Cuchulain is summoned to aid Fand, Laeg reaches Fairyland across a lake in a magic boat, and Cuchulain later travels there to battle the demons.
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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 6195-6300 confidence: high

At Gort, Sanchan is promised twin gold goblets if he performs the Tain-Bo-Cuailgne line for line; Murgen sets the harp at his father’s knee, and the chant bursts forth like a torrent from the caves of Cong.

Sanchan’s chant captivates listeners so that heroic places and events appear to them, transforming mockery into pity, wonder, applause, dread, and fear.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7183-7292 confidence: medium

Finn remains silent, then searches for Saba for seven years through remote glens, dark forests, and caverns, taking only Bran and Skolawn; he eventually renounces hope.

Finn searches for Saba for seven years through glens, forests, and caverns and finally renounces hope.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7294-7378 confidence: high

Oisín’s end is introduced as strange because he saw the wonders of the Land of Youth with mortal eyes and survived to tell of them.

Oisín leaves Erin on a white horse that runs over the waves, passes through a disorienting haze, and reaches the Land of Youth.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7468-7558 confidence: medium

Bran and Skolawn chase a fawn from the Hill of Allen to Slievegallion, a mountain compared to Slievenamon as a focus of Danaan magic; Finn finds a weeping lady by the lake who binds him by geise to retrieve her gold ring.

The lady says her valued gold ring is in the lake and binds Finn by geise to dive for it.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7656-7719 confidence: high

Finn, Keelta, and five other Fianna champions hunt at Torach and chase a beautiful fawn all day.

The passage states that a fawn chase is a common prelude to an adventure in Fairyland, and later explains that the fawn was a maiden sent to entice the Fianna to the fairy palace.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7656-7719 confidence: high

The hosts are Donn, son of Midir the Proud, and his brother; they are at war with the rest of the Danaan Folk and fight them three times yearly before the Brugh.

The narrator explicitly calls the episode a variant of the well-known theme of the Rescue of Fairyland, with the Fianna drawn into a fairy conflict and aiding Donn’s party.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7907-7984 confidence: high

Finn and the remaining Fianna decide to fit out a ship to search for their comrades, voyage many days, reach a cliff-guarded island, and send Dermot up the cliffs into a delightful uninhabited land.

Finn and the remaining Fianna fit out a ship and voyage for many days to search for comrades who have disappeared.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 7907-7984 confidence: high

After darkness and trance Dermot is in Fairyland, is led to a great king’s castle, and is told a champion is needed against a rival monarch of Faëry; the narrator says this is the same motive as in Cuchulain with Fand and common in Celtic fairy lore.

Dermot is told that a champion is needed to fight a rival monarch of Faëry, and the narrator explicitly calls this the same motive found in Cuchulain’s adventures with Fand and in Celtic fairy lore.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8297-8389 confidence: high

The Voyage of Maeldūn is introduced as an early Irish wonder-voyage in the Book of the Dun Cow and other sources, involving romance adventures outside earthly space and time, believed earliest and a model for other such voyages; the narrator says it is Christian in atmosphere and teaches obedience to wizardly oracular injunctions.

The Voyage of Maeldūn is introduced as part of a class of Irish wonder-voyages involving adventures outside ordinary earthly space and time.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 8391-8501 confidence: medium

The narrator comments that Irish bardic tales excel in their openings and explains that the following narrative has Maeldūn see his father’s slayer, fail to land, be blown out to sea, and visit many islands with strange adventures.

The narrator says the party is blown out to sea and visits many islands with strange adventures; the excerpt then lists several islands with threatening or marvelous inhabitants.
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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 8503-8609 confidence: medium

On the Island of the Biting Horses, many horse-like beasts tear flesh from each other until the island runs with blood; the party rows away, disheartened and unsure how to find guidance or aid in their quest.

The party is explicitly on a quest and repeatedly reaches distinct islands with marvelous beings, dangers, and provisions while seeking guidance.
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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 8611-8715 confidence: high

An island is full of black people weeping; a foster-brother and others who land turn black and weep, while wrapped-head rescuers recover two companions, who explain they followed what others did.

The passage presents a boat journey through successive islands and seas, each with a distinct marvel, host, danger, or vision.
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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 8717-8822 confidence: medium

On the Island of the Spouting Water, a stream arches like a rainbow over the island, and spears thrust into it bring out abundant salmon.

The passage presents a sequence of islands, each with a distinct marvel, danger, or host, and the queen explicitly refers to the voyagers wandering from island to island on the ocean.
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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 8824-8926 confidence: medium

The survivor identifies himself as the fifteenth monk of St. Brennan of Birr, says the others died, shows Brennan’s tablet, and the voyagers revere it and stay on the island.

The passage presents a sequence of sea travel and island encounters involving monastic survivors, a renewal lake, entrapping laughter, a flame-encircled festive island, and a penitential sea miracle.
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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 8928-9001 confidence: medium

The monk keeps only one wooden cup, casts away oars and rudder, and receives whey and seven cakes with the instruction to stay wherever the boat stops.

The monk abandons means of navigation, is carried by wind and waves, and comes to the rock where he is to remain.
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Myths & Legends of the Celtic Race CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY; lines 9115-9204 confidence: low

Modern readers are said to associate British legend with Caerleon-on-Usk, the Round Table, the Grail Quest, Lancelot's love for the queen, a last battle, and wounded Arthur's immortal voyage to Avalon.

The passage says modern readers associate the Arthurian Saga with the Quest of the Grail, but also states that the Grail-Quest is absent from native medieval Welsh literature and Geoffrey's narrative.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10437-10511 confidence: medium

Gwydion sets out to find Llew, learns from a vassal about a sow that disappears daily, follows it to Nant y Llew, and sees it feeding beneath a tree on flesh falling from an eagle he thinks is Llew.

Gwydion follows a sow whose unexplained route leads him to the tree where the eagle-form Llew is found.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10513-10603 confidence: high

Kilhwch is son of Kilydd and Goleuddydd and cousin to Arthur; after his mother’s death, a jealous stepmother imposes a destiny that he must obtain Olwen daughter of Yspaddaden Penkawr, and he sets out for Arthur’s court on his father’s advice.

Kilhwch’s jealous stepmother imposes a condition that he cannot have a wife until he obtains Olwen, and Kilhwch departs to seek Arthur’s help.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10513-10603 confidence: high

Kilhwch is brought before Arthur, requests a boon, and names many mythological personages, including Morvran, Sandde, Creiddylad, Gwythyr, Gwyn, the Iseults, and Gwenhwyvar; Gwythyr and Gwyn fight for Creiddylad every first of May.

Kilhwch goes to Arthur’s court, requests a boon from the king and his warriors, and ultimately receives a quest party.
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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: high

Initial tasks include ploughing, sowing, and reaping a vast hill in one day; Amathaon, Govannon, Gwlwlyd's oxen, and special honey for the wedding feast are named.

Kilhwch must fulfill a long series of difficult tasks and obtain rare objects before he can marry Olwen.
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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 10700-10779 confidence: medium

Kymon, a knight of Arthur's court, rides out seeking chivalry, reaches a splendid castle, is hosted by twenty-four damsels and a noble lord, and says he seeks his match in combat.

Kymon rides out seeking a deed of chivalry; the noble lord instructs him through valley and forest to the wood-ward, who then directs him to the fountain ordeal.
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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 10700-10779 confidence: high

The lord directs Kymon through valley and forest to a glade and mound where a huge one-footed, one-eyed black wood-ward with an iron club stands amid wild animals including stags and serpents.

The huge one-footed, one-eyed black wood-ward with an iron club stands amid wild animals and shows Kymon where to find the adventure he seeks.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10781-10883 confidence: high

The narrator says this material is medieval romance rather than Celtic mythology; the Celtic Land of Youth may have remotely suggested Arthurian regions of beauty and mystery, but the scenery, motives, and incidents are different.

The narrator describes the Arthurian knight riding into an unknown world of peril and delight, and both Kymon and Owain ride out to seek the adventure of the Black Knight and the fountain.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10885-10964 confidence: high

The passage connects Peredur with the origin of the Grail legend, says Peredur corresponds to Chrestien's Perceval, describes Peredur as 'the Grail story without the Grail,' and says its Castle of Wonders mysteries serve the hero's vengeance for a slain kinsman.

The passage explicitly describes Peredur as containing the usual Grail-Castle setting, personages, objects, and incidents while omitting the Grail itself.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 10966-11052 confidence: medium

Owain finds Peredur dragging the fallen enemy and shows him how to unfasten the armor; Peredur takes the armor, weapons, and horse and rides out for further adventures.

After taking the knight's equipment, Peredur leaves court seeking further adventures and later enters a Grail-like sequence of castles and tests.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 11054-11125 confidence: high

At the Castle of Wonders the hall objects are a blood-dripping lance, a graal with two double-branched candlesticks whose light is put out by the graal's shining, a silver plate, and a sword given to Perceval; the Welsh bleeding head is absent and the graal is not explained.

The hero reaches a Castle of Wonders where mysterious objects are displayed, including the graal, lance, plate, and sword.
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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 Grail is brought from heaven by angels, placed in Anjou, sustained by a heavenly dove and Host, preserved in Munsalväsche, and guarded by four hundred mostly virginal knights.

The Grail is kept in Munsalväsche under knightly guardianship, and the passage says the Grail Castle can be reached only by those destined and chosen by the Grail.
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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 Grail commands the king's marriage by fading writing; Anfortas cannot die before it but remains wounded until a destined deliverer breaks the spell by asking what ails him.

Anfortas's wound cannot be healed until the destined deliverer breaks the spell by asking the question, and Parzival's first failure is described as a failure in curiosity or sympathy.
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Myths & Legends of the Celtic Race CHAPTER VI: TALES OF THE OSSIANIC CYCLE / CHAPTER VIII: MYTHS AND TALES OF THE CYMRY / GODS OF THE HOUSE OF LLYR / ARTHUR AND HIS KIN; lines 11223-11308 confidence: medium

The cauldron is interpreted as the Sun or a golden vessel of light, heat, and fertility; the lance is interpreted as the lightning-weapon of Indra and compared with Thor’s hammer; the quest restores seasonal order.

The passage states that the quest for the cauldron and lance represents restoration of the wholesome order of the seasons by a divine champion.
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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 11408-11464 confidence: low

The narrator invokes Maeldūn and “one of the marvels he met with in his voyage into Fairyland”: “What we see here was a work of mighty men.”

The passage briefly alludes to Maeldūn meeting a marvel during a voyage into 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 9678-9770 confidence: high

Pwyll drives off the strange hounds, sets his own on the quarry, and is reproached by a noble horseman; the narrator says the story develops into the familiar theme of the Rescue of Fairyland.

The narration explicitly says the story develops into the familiar theme of the Rescue of Fairyland, with Pwyll aiding Arawn against Havgan.
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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 9772-9867 confidence: medium

Near Narberth is the Mound of Arberth, believed to bring blows and wounds or a wonder to whoever sits on it; Pwyll decides to sit there.

The Mound of Arberth is believed to bring either wounds or a wonder, and Pwyll deliberately sits there to see what will befall.
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Myths & Legends of the Celtic Race EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77 / MYTHOLOGICAL CYCLE, THE, 95, 96 / SHIP SYMBOL, THE. 71-76; lines 14802-14972 confidence: medium

Yspaddaden Penkawr is father of Olwen, sets tasks for Kilhwch, and is slain by Goreu son of Custennin.

Yspaddaden Penkawr, father of Olwen, sets tasks for Kilhwch and is later slain by Goreu.
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Myths & Legends of the Celtic Race EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77 / MYTHOLOGICAL CYCLE, THE, 95, 96 / SHIP SYMBOL, THE. 71-76; lines 15758-15874 confidence: high

A Grail tradition says its people are nourished by a noble stone called the Grail, and the name is glossed as a stone from heaven.

The Grail is described as a stone or vessel/chalice with selective access: only a pure maiden can lift it, and certain excluded persons cannot see or benefit from it.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12405-12548 confidence: medium

Cuchulain entry: Ulster hero; Lugh father by Dectera; strange birth; earliest name Setanta; name derived from Cullan’s hound; claims arms from Conor; wooes Emer; instructed by Skatha in Land of Shadows; overcomes Aifa; fathers and slays Connla; returns to Erin.

Custennin assists Kilhwch in his quest for Olwen; Cuchulain also wooes Emer elsewhere in the index.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12550-12664 confidence: medium

DIURAN THE RHYMER entry: German and Diuran accompany Maeldūn on his wonderful voyage; Diuran returns with a piece of silver net.

Diuran and German accompany Maeldūn on a wonderful voyage, and Diuran returns with a piece of silver net.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13117-13296 confidence: medium

Diuran and Germān are listed as companions of Maeldūn on his wonderful voyage.

Diuran and Germān are indexed as companions of Maeldūn on his wonderful voyage.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13501-13685 confidence: medium

"Strange adventures of Maeldūn and his companions on wonderful" islands, followed by a list of named islands.

Maeldūn and his companions are said to have strange adventures on a long sequence of wonderful islands.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13501-13685 confidence: medium

Kilhwch is son of Kilydd and Goleuddydd and is linked with the story of Olwen; he is accompanied on his quest to find Olwen by Kai, Bedwyr/Bedivere, Kynddelig, Gwrhyr, Gwalchmai, and Menw.

Kilhwch is listed as undertaking a quest to find Olwen, accompanied by named helpers.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13687-13869 confidence: high

Land of the Dead: Spain is given as a synonymous term, and the western extremity of Great Britain is also noted as such according to ancient writers cited by Plutarch and Procopius.

The index equates the Land of Youth with the Land of the Dead and Land of the Living, calls the Land of the Living the Land of the Happy Dead, and cites Oisīn’s seeing and return from the Land of Youth and Sinend’s visit to Connla’s Well.
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Myths & Legends of the Celtic Race II. CYMRIC / DODDER, THE RIVER, 175 / EAGLE OF GWERN ABWY, THE, 392 / FEET SYMBOL, THE TWO. 77; lines 13871-14031 confidence: medium

Maeldun is listed as son of Ailill Edge-of-Battle and as setting out on a wonderful voyage; the Voyage of Maeldun is associated with the Book of the Dun Cow and narrative pages 311-331.

Maeldun is identified as setting out on a wonderful voyage, with a narrative range elsewhere in the source.
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Myths & Legends of the Celtic Race ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS; lines 2709-2791 confidence: medium

The passage introduces 'The Quest of the Sons of Turenn': Lugh needs certain magical instruments to ensure victory, and the quest narrative will also tell of the end of Kian.

The passage states that magical instruments are still needed to ensure victory and introduces the quest for those objects.
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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: high

At Tara, Lugh accuses the sons of Turenn before the High King and may either have them executed or name the eric he will accept.

Lugh’s eric consists of many difficult supernatural acquisitions and actions, described as all but impossible tasks.
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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 2987-3092 confidence: high

Angus falls sick for a maiden seen in a dream; Boanna and the Dagda cannot find her until Bōv the Red, skilled in mysteries and enchantments, locates her at the Lake of the Dragon's Mouth after a year.

Angus falls sick for a maiden seen in a dream, and a multi-stage search brings him to Caer at the lake.
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Popular Tales of the West Highlands, Volume 1 A MHAIGHDEAN MHARA. 89 / A MHAICHDEAN MHARA. 91 / THE SEA-MAIDEN. 95 / THE SEA-MAIDEN. 97; lines 7986-8083 confidence: medium

With his three creatures the man gets the goose, but the egg falls into the loch; the falcon seizes an otter's cubs, the otter retrieves the egg, the man breaks it on stones, the mermaid dies, and the family receives part of the kingdom.

The hero calls on three creatures, obtains the goose, loses the egg in the loch, and gets it back through the falcon's coercion of an otter.
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Popular Tales of the West Highlands, Volume 1 DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59 / THE BATTLE OF THE BIRDS. 61; lines 7071-7162 confidence: medium

One of the tasks resembles a task imposed on Hercules; Campbell notes this could look classical if isolated, but says Norwegian peasants and West Highlanders could not have twisted the Hercules story into the same shape independently.

Campbell says one task resembles one of those imposed on Hercules.
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Popular Tales of the West Highlands, Volume 1 DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59 / THE BATTLE OF THE BIRDS. 61; lines 7071-7162 confidence: high

"All the Gaelic versions are clearly versions of the same story as the Master Maid, in Dasent's Norse Tales"; other traits resemble other Norse stories.

Campbell says all Gaelic versions are versions of the same story as The Master Maid in Dasent's Norse Tales.
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Popular Tales of the West Highlands, Volume 1 FABLES. 281 / FABLES. 283 / FABLES. 285 / FABLES. 287; lines 13302-13365 confidence: medium

The synopsis begins with a great lady loving a poor Highland lad; he leaves, is made a major by his colonel uncle, marries her, goes to war, buys a small estate, is killed, and his son is raised by his brother-in-law. Then come the dream, a three-year journey in Scotland, Ireland, and England, and meeting one of the people of Cambridge.

The summarized tale includes a dream and a journey for three years in Scotland, Ireland, and England.
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Popular Tales of the West Highlands, Volume 1 FABLES. 283 / FABLES. 285 / FABLES. 287 / BAILIE LUNNAIN,; lines 13367-13440 confidence: high

The lad dreams of “the most beautiful lady” three times and says he will “search for her over the whole world till I find her.”

The lad dreams three times of a woman, vows to marry only her, and travels widely to find her.
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Popular Tales of the West Highlands, Volume 1 INTRODUCTION. / INTRODUCTION. / INTRODUCTION. / INTRODUCTION. 1XXV; lines 3033-3181 confidence: medium

German examples include a golden apple prize in The Man of Iron, Snow White's poisoned magic apple, curative rosy-cheeked apples in The Old Griffin, a golden-apple tree question, The White Snake's golden apple from the tree of life, and Wolf's Wonderful Hares with a unique golden-apple tree.

The passage links apples sought in the west with examples including ravens flying over the sea to the end of the world and Hercules' golden apples in a western garden.
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Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIN. / MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269; lines 12517-12610 confidence: low

In royal service one sister sews, another minds the house, and the youngest runs errands; after a day and year she is sent for the giant's gold and silver while the giant sleeps on the chest holding the treasure.

After entering royal service, the youngest sister is sent to obtain the giant's gold and silver while he sleeps on the chest containing the treasure.
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Popular Tales of the West Highlands, Volume 1 MAOL A CHLIOBAIX. 265 / MAOL A CHLIOBAIN. 267 / MAOL A CHLIOBAIN. 269 / MAOL A CHLIOBAIN. 271; lines 12612-12704 confidence: medium

Maol uses a bench and cold stones from the burn to shift the giant away from the chest, opens it, and takes the cabhran of gold and silver; the adventure ends with the eldest sister marrying the king's eldest son.

The passage moves through successive acquisitions from the giant and ends with the king assigning another quest for the giant's shield, bow, and quiver.
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Popular Tales of the West Highlands, Volume 1 MURCHAG A'S MIONACHAG. 163 / MURCHADH A'S MIONACHAG. / THE BROWN BEAR OF THE GREEN GLEN. 171 / THE BROWN BEAR OF THE GREEN GLEN. 173; lines 10085-10145 confidence: medium

The woman in the Green Isle bears a son; the hen-wife gives her a bird that will hop on the father's head; the Green Isle test fails to find him.

The woman resolves to travel through the world with the identifying bird until she finds the father of the babe.
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Popular Tales of the West Highlands, Volume 1 POPULAR TALES / THE WEST HIGHLANDS / THE YOUNG KING OF EASAIDH RUADH. / THE YOUNG KING OF EASAIDH RUADH. 3; lines 5315-5394 confidence: high

The king returns to play with the Gruagach, and the Gruagach wins the game that day.

After losing the game, the king is put under spells and must obtain the Glaive of Light of the king of the oak windows or suffer the threatened penalty.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 29 / THE BATTLE OF THE BIRDS. 31 / THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37; lines 6406-6503 confidence: high

The passage introduces another Islay version, “The Widow’s Son,” taken from Ann Darroch; the widow’s son seeks fortune, serves a giant for gold and silver, and is sent to cleanse seven byres uncleaned for seven years.

In the Islay variant, the widow’s son is assigned uncleansed byres and feather thatching; the giant’s daughter commands tools and summons birds to complete the work.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 31 / THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49; lines 6505-6594 confidence: high

In the giant’s house the man must clean a byre with seven doors, uncleaned for seven years; the red-haired daughter promises help if he will marry her and sets the tools to work by themselves.

The giant sets impossible tasks involving the byre, and the red-haired daughter completes them through self-working tools and summoned birds after a marriage promise.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51; lines 6596-6682 confidence: high

The king's son finds a stone in the filly's ear; thrown stone becomes a mountain. The giant breaks through. A water object from the ear becomes a fresh-water loch, which the giant bales out.

The main tale uses stone-to-mountain and water-to-loch barriers during pursuit; the Uist variant similarly produces a wood and river during flight.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 33 / THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51; lines 6596-6682 confidence: high

The good lad called Mother's Blessing seeks fortune, loses seven years' service to a black dog with a looking-glass on every paw, is shown a cave with a hundred stakes and ninety-nine heads, and is set to cleanse the byre, catch the steed, and rob the nest.

In the Uist variant the lad is assigned tasks by the black dog, and the black dog's daughter performs or enables the byre cleansing, steed capture, sea crossing, and nest-robbery ascent.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 37 / THE BATTLE OF THE BIRDS. 49 / THE BATTLE OF THE BIRDS. 51 / THE BATTLE OF THE BIRDS. 53; lines 6684-6774 confidence: medium

The raven lives for a year and a day in the palace, carries the king's son over nine Bens, nine Glens, and nine Moors, and the king's son receives hospitality from three sisters while returning to keep tryst with the raven.

The king's son is carried by the raven over repeated Bens, Glens, and Moors, visits three sisters, and maintains a tryst before the raven's revelation.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 55 / DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59; lines 6975-7069 confidence: high

A version titled The Daughter of Black-white Red is introduced; three sons of Erin's king see strange birds, and the eldest vows to get the great beautiful bird after his father names it.

The eldest son vows to obtain the great bird and is then described as going to seek the daughter of Black-white Red through several royal courts.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 55 / DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59; lines 6975-7069 confidence: high

The eldest son travels through the kings of France, Spain, and Italy; the king of Italy gives an old man and green boat, which reach Black-white Red's door, where the giant threatens him and sets tasks.

The king of Italy gives the hero an old man and green boat, and the old man sails him to the giant's door.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 55 / DO DH' FHOLUM AGUS DO IONNSACHADH, N' E SO MAR A RINN THU / THE BATTLE OF THE BIRDS. 57 / THE BATTLE OF THE BIRDS. 59; lines 6975-7069 confidence: high

The giant's eldest daughter helps with tasks: a tether for the dun shaggy filly, her father's bow and arrow for the bull, and a barrow and crook with words that make the tools work themselves.

The giant's daughter gives a tether, bow and arrow, barrow and crook, spoken instructions, and assistance with recognition and escape.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 59 / THE BATTLE OF THE BIRDS. 61 / THE BATTLE OF THE BIRDS. 63 / THE TALE OF THE HOODIE.; lines 7182-7293 confidence: high

The husband asks whether anything is forgotten; the wife says, “I forgot my coarse comb”; the coach falls into a withered faggot, and “he went away as a hoodie.”

After the forgotten comb episode, the husband departs as a hoodie and the wife follows him across hills and way-stations.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 59 / THE BATTLE OF THE BIRDS. 61 / THE BATTLE OF THE BIRDS. 63 / THE TALE OF THE HOODIE.; lines 7182-7293 confidence: medium

The wife follows after the hoodie; when he is on a hilltop she tries to catch him, but by the time she reaches the hill he is in the hollow beyond; at night she sees a little house of light far away and reaches it.

During the pursuit, the wife repeatedly reaches houses of light where housewives know her travel, shelter her, and give advice.
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Popular Tales of the West Highlands, Volume 1 THE BATTLE OF THE BIRDS. 63 / THE TALE OF THE HOODIE. / THK TALK OF THE HOODIK 67 / URSGEUL NA FEANNAIG. 69; lines 7343-7365 confidence: medium

The note conditionally interprets the tale as history: a wife from an inferior but civilized race, the farmer’s daughter married to the Flayer “Feannag,” is deserted for another in a distant mythical land beyond far away mountains and brings him back through steady, fearless, persevering fidelity and industry.

The passage summarizes the wife as bringing back the husband who deserted her for another in a distant mythical land beyond far away mountains.
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Popular Tales of the West Highlands, Volume 1 THE GIRL AND THE DEAD MAN. 221 / AN NIGHINN AGUS AN DUINE MARBH. / AN NIGHINN AGUS AN DUINE MARBH. 223 / AN NIGHINN AGUS AN DUINE MARBH. 225; lines 11318-11406 confidence: high

The tale begins: a widowed king with one daughter will marry only someone fitting his dead wife's clothes; the daughter tries the dress, it fits, and the king insists on marrying her; she goes crying to her foster mother, who advises a swan's-down gown demand.

The foster mother advises the daughter to demand gowns made of swan's down, moorland canach, and silk with gold and silver before marriage; the king undertakes repeated long absences to obtain them.
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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: high

The king consults the sheanachy, who says the giants have the daughters in the earth down below and that only a ship sailing on sea and land can recover them.

The sheanachy says recovery requires making a ship that sails on sea and land, and the king rewards whoever can build it.
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Popular Tales of the West Highlands, Volume 1 THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 247 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 249; lines 12076-12149 confidence: medium

The middle daughter demands a silver crown like the one she had by the giant; the smith obtains silver, and the gillie whistles for the eagle and tells it to bring that silver crown.

The gillie whistles, the eagle comes, and it brings the silver and copper crowns required by the royal daughters.
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Popular Tales of the West Highlands, Volume 1 THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 247 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 249; lines 12076-12149 confidence: medium

A royal daughter says she would not believe it was not the crown she had with the big giant, if such a thing could be done.

The daughters' former crowns are repeatedly linked to being by the giant, and the young daughter's crown is specifically linked to the giant underground; the eagle brings those crowns back.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 103 / CON ALL CRA-BHUIDHK. 127 / THE TALE OF CONAL CROYI. 129 / THE TALE OF CONAL CROYI. 131; lines 8953-9026 confidence: medium

Conal proposes making a big ship, stealing the three black whitefaced stallions of the King of Eirinn, and enriching Sasunn; the ready ship sails and reaches the King of Eirinn's palace.

Conal proposes a voyage to Eirinn to steal the King of Eirinn's three valuable stallions and restore the wealth of Sasunn.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 75 / THE SEA-MAIDEN. 77 / THE SEA-MAIDEN. 79 / THE SEA-MAIDEN. 81; lines 7721-7795 confidence: medium

The same beast takes the king's daughter. The smith says the only way to kill the Uille Bheist involves the island in the loch, the white-footed hind, a hoodie, a trout, and an egg: "the soul of the beast is in the egg."

The husband must reach an island that boats cannot safely approach, crosses by black horse, and uses dogs in the pursuit of the hind tied to the beast's death-secret.
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Popular Tales of the West Highlands, Volume 1 THE SEA-MAIDEN. 79 / THE SEA-MAIDEN. 81 / THE SEA-MAID EN. 83 / THE SEA-MAIDEN. 85; lines 7877-7919 confidence: medium

The fisher's son reaches the king's house; the king is pleased, but others do not want him to go to the black castle, and he goes there anyway.

The fisher's son insists on going to the black castle, confronts a magical crone there, and wins treasure and restoration of his brothers.
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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 8278-8401 confidence: medium

“there is the egg which contains the life of the sea-monster”; the editor adds that beast, bird, and fish, or earth, air, and water, must be overcome, and fire may be indicated by “lasair.”

To obtain the egg, beast, bird, and fish, or earth, air, and water, must be overcome; fire may also be indicated.
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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 8278-8401 confidence: high

Conall Cra Bhuidhe is a tenant in Eirinn with four sons; after his children kill a king’s big son, the king demands the brown horse of the king of Lochlann in exchange for not taking revenge and for the souls of Conall’s sons.

The nearby king offers not to pursue revenge for his son’s death if Conall and his sons obtain the brown horse of the king of Lochlann.
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Popular Tales of the West Highlands, Volume 1 THE STORY OF THE WHITE PET. 205 / THE STORY OF THE WHITE PET. 207 / THE DAUGHTER OF THE SKIES. 209 / THE DAUGHTER OF THE SKIES. 211; lines 11068-11137 confidence: medium

The first housewife says she knows the woman's travel: the woman is trying to catch her man, who is going to marry the daughter of the King of the Skies.

The traveller is explicitly said to be trying to catch her man, who is going to marry the daughter of the King of the Skies, and she continues toward the wedding town with supernatural aid.
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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 THE TALE OF CONNAL. 157 / THE TALE OF CONNAL. 159 / MURCHAG A'S MIONACHAG. 163 / MURCHADH A'S MIONACHAG.; lines 9907-10009 confidence: high

A king in Erin has three sons; the youngest is John and is called not wise enough; the king loses sight and the strength of his feet.

The king loses sight and strength, and his sons set out to seek three bottles of special water from a distant green Isle.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONNAL. 159 / MURCHAG A'S MIONACHAG. 163 / MURCHADH A'S MIONACHAG. / THE BROWN BEAR OF THE GREEN GLEN. 171; lines 10011-10083 confidence: medium

The eagle carries John over sea, land, and wing to the Green Isle and tells him to fill three bottles quickly because the black dogs are away; an aside says black dogs always chased the Gregorach.

The eagle carries John to the Green Isle, where he fills three bottles with well water while black dogs are away.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONNAL. 159 / MURCHAG A'S MIONACHAG. 163 / MURCHADH A'S MIONACHAG. / THE BROWN BEAR OF THE GREEN GLEN. 171; lines 10011-10083 confidence: high

The eagle comes, John cuts off the wart in one stroke without drawing blood, and the eagle speaks, telling him to come onto the root of her wings.

The eagle speaks, invites John onto her wings, and transports him to and from the Green Isle.
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Popular Tales of the West Highlands, Volume 1 THE WEST HIGHLANDS / THE YOUNG KING OF EASAIDH RUADH. / THE YOUNG KING OF EASAIDH RUADH. 3 / THE YOUNG KING OF EASAIDH RUADH. 5; lines 5396-5469 confidence: medium

The protagonist says he must go see the Gruagach to try whether his spells will be loosed. He is told the Gruagach will ask about the sword and that he should answer by referring to the knob on its end.

The protagonist says he must go to see the Gruagach to try whether his spells will be loosed, and receives detailed instructions for the encounter.
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Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. / THE YOUNG KING OF EASAIDH RUADH. 3 / THE YOUNG KING OF EASAIDH RUADH. 5 / THE YOUNG KING OF EASAIDH RUADH. 7; lines 5471-5551 confidence: high

Cu Seang of the green wood comes to the king at the fire; they bless each other, and the dog says the wife and horses were in a bad plight there with the big giant the previous night.

The dog and the hawk/falcon each provide food and assure or guard the king's sleep during his pursuit; the dog also promises instant aid in hardship.
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Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 19 / THE YOUNG KING OF EASAIDH RUADH. 21 / THE YOUNG KING OF KASAIDII RUADH. 23 / THE BATTLE OF THE BIEDS.; lines 5946-6018 confidence: medium

The raven thanks the king's son, offers him a sight, has him mount on the root of his two wings, and carries him over seven Bens, seven Glens, and seven Mountain Moors.

The raven carries the king's son over seven Bens, seven Glens, and seven Mountain Moors, and the journey repeats over multiple days with lodging at houses connected to the raven.
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Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 3 / THE YOUNG KING OF EASAIDH RUADH. 5 / THE YOUNG KING OF EASAIDH RUADH. 7 / THE YOUNG KING OF EASAIDH RUADH. 9; lines 5553-5625 confidence: high

The falcon sets the king on foot, promises help in hardship, and the king travels through a forested setting to a great river where there is a fire site and a spark of fire.

The falcon promises aid in hardship, and the brown otter supplies food, guards the king's sleep, predicts reunion with the wife, and promises future aid.
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Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 7 / THE YOUNG KING OF EASAIDH RUADH. 9 / THE FOUNG KING OF EASAIDH RUADII. 11 / THE YOUNG KING OF EASAIDH RUADH. 19; lines 5672-5743 confidence: high

On coming home, he learned that "the big giant had taken away his sweetheart"; he says that if he were stronger, the giant would not allure her far.

After learning of the abduction, the widow's son arms himself in warrior belts and sets off with great strides.
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Popular Tales of the West Highlands, Volume 1 THE YOUNG KING OF EASAIDH RUADH. 7 / THE YOUNG KING OF EASAIDH RUADH. 9 / THE FOUNG KING OF EASAIDH RUADII. 11 / THE YOUNG KING OF EASAIDH RUADH. 19; lines 5672-5743 confidence: high

He reaches a little feather-thatched hut at night, sees two great fires, and sees a falcon enter with a heath hen, become a yellow lad, host him, and direct him to call on the blue-eyed falcon of Glen Feist.

The falcon, otter, and dog each arrive in animal form with prey, become men, and tell the widow's son names by which to call on them.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245; lines 11927-11999 confidence: medium

The youngest takes the food, agrees to give the Uruisg a share of the cake and cock, and is told to return at the end of a day and a year when the ship will be ready.

The Uruisg prepares a fully equipped ship for the youngest son, who then sails toward the quest involving the king's daughters.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. / URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245; lines 11927-11999 confidence: high

During the voyage he recruits a man drinking up a river, a man eating a stot in a park, and a man with his ear to the earth who hears the grass coming through it.

The protagonist recruits men with exceptional drinking, eating, and hearing abilities, and those abilities are immediately useful in finding the giants and meeting their challenges.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 247; lines 12001-12074 confidence: high

The eagle gives the man a whistle and promises aid when he whistles; the man reaches the king's town and is hired by a smith to blow the bellows.

The eagle gives the man a whistle with a promise of aid, and later comes when he blows it in the smithy.
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Popular Tales of the West Highlands, Volume 1 URSGEUL. 241 / THE POOR BROTHER AND THE RICH. 243 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 245 / THE KING OF LOCHLIN'S THREE DAUGHTERS. 247; lines 12001-12074 confidence: high

The king's big daughter commands the smith to make a golden crown like the one she had under the earth by the giant, threatening death if he fails; the smith does not know the crown's form.

The king's big daughter demands a crown matching the one from under the earth; the gillie does not make it from the supplied gold but summons the eagle to fetch the actual crown.
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Popular Tales of the West Highlands, Volume 2 AN GRUAGACH BAN, MAC RIGH EIREANN. 443 / THE KNIGHT OF THE EED SHIELD. / THE KNIGHT OF THE RED SHIELD. 453 / THE KNIGHT OF THE RED SHIELD. 455; lines 14077-14168 confidence: medium

"It is an island and a hoop of fire about it, flaming at either end"

The scout identifies an island encircled by a hoop of fire and says no warrior in the great world would go over the fire; the group then approaches by the windward side and lands.
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Popular Tales of the West Highlands, Volume 2 AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301 / A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON.; lines 9060-9200 confidence: medium

The deer comes again, and Iain follows her to a white house where an old hag and Gille Caol dubh live; the deer tells him to meet her the next day at eleven in a church.

The deer sets a church meeting; after the carlin places a spike of hurt, Iain sleeps while the lady comes twice and cannot wake him.
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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: high

After long travel, the hero reaches a woman’s house; she greets him as son of the great fisher in Erin, knows his journey and errand, and gives him old brown shoes with instructions that they will take him instantly to her sister and then return.

John undertakes a long journey, receives magical shoes from helper women, gains aid from a bird-herding son, and later uses box-servants to reach a distant realm.
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Popular Tales of the West Highlands, Volume 2 CON ALL. 157 / CONALL. 159 / CONALL. 1 G 1 / CON ALL. 163; lines 4869-4956 confidence: medium

After traveling until his soles are black and his shoes have holes, he finds a great wood and makes a cos in one of the trees for the night.

The son travels through hardship, lacks lodging, shelters in a tree in a great wood, and then encounters the uile bheist in the morning.
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Popular Tales of the West Highlands, Volume 2 GLOSSARY. / THE FAIR GRUAGACII. 425 / THE FAIR GRUAGACH. 427 / THE FAIR GRUAGACH. 429; lines 13316-13406 confidence: medium

The Gruagach begins dragging the net with the Feen and sees a deer above him.

A royal newcomer redirects the company from fishing to hunting a deer that Fionn knows well and that Caoilte has often chased without catching.
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Popular Tales of the West Highlands, Volume 2 INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373; lines 11147-11252 confidence: medium

In the morning the big women ask whether Brian would rather be under the sparks of the bellows or go to steal the Sun Goddess, daughter of the King of the Gathering of Fionn; Brian says he will go steal the Sun Goddess.

The big women compel Brian to go steal the Sun Goddess, who is guarded by nine guards and kept away from men by her father; Brian reaches her and escapes with her.
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Popular Tales of the West Highlands, Volume 2 INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373; lines 11147-11252 confidence: medium

The fox asks whether it is a pity for Brian to give away the Sun Goddess for the White Glave of Light; Brian agrees, and the fox says he will make a Sun Goddess of himself for Brian to give to the big women.

The passage includes the proposed exchange of the Sun Goddess for the White Glave and then points toward another exchange of the White Glave for a marvellous bird.
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Popular Tales of the West Highlands, Volume 2 MAC IAIN DIREACH, 349 / MAC IAIN DIREACH. 351 / MAC IAIN DIREACH. 353 / HIAC IAIN DIREACII. 355; lines 10702-10778 confidence: medium

The passage says Maclain Direach is free from fear, has the Best Wife in Albainn, the Yellow Bay Filly is extremely swift, the Blue Falcon keeps him in game, and the White Glave of Light keeps off each foe.

The conclusion lists Maclain Direach's wife, swift filly, game-providing falcon, and foe-repelling sword as secured benefits.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 185 / MAGHACH COLGAR. 187 / MAGHACH COLGAR. 189 / JLA.GHACH COLGAR. 191; lines 5595-5676 confidence: high

Fionn says his healing and release require one hard-to-get thing: the three daughters of King Gil, who live alone in a castle in the midst of an anchorage.

Fionn says his healing and release depend on one hard-to-get thing, and Diarmid undertakes a long journey to obtain it from a remote castle.
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Popular Tales of the West Highlands, Volume 2 MAGHACH COLGAR. 201 / THE BROLLACHAN. 205 / THE BROLLACHAN. 207 / XXXVIII.; lines 6174-6284 confidence: medium

The host tells how, after seven years alone, a soothsayer directed him to white Sibearta, where the Gruagach of the island and the Gruagach of the dog were in combat; he aided the former and killed the latter.

The soothsayer tells the host that if he goes to the white Sibearta he will get knowledge there.
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Popular Tales of the West Highlands, Volume 2 MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371 / MAC IAIN DIKEACH. 373 / MAC IAIN DIREACH, 375; lines 11254-11390 confidence: medium

The fox speaks of making himself a White Glave of Light; the big man describes a prophecy of cutting a great oak tree with the sword; Brian obtains the marvellous bird and leaves the giant’s house.

Brian obtains a marvellous bird in a sequence involving the White Glave of Light and a prophesied one-blow cutting of a great oak tree.
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Popular Tales of the West Highlands, Volume 2 RIDDLES. 421 / RIDDLES. 423 / GLOSSARY. / THE FAIR GRUAGACII. 425; lines 13138-13220 confidence: high

The female speaker commands that where he takes breakfast he not take dinner, and where he takes dinner he not take supper, until he finds where she may be under the four brown quarters of the world.

The female speaker orders the son to keep moving until he finds where she may be under the four quarters of the world, and she then disappears.
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Popular Tales of the West Highlands, Volume 2 RIDDLES. 421 / RIDDLES. 423 / GLOSSARY. / THE FAIR GRUAGACII. 425; lines 13138-13220 confidence: medium

He journeys through night and day, wearing out his shoes, and spends a week without lodging, rest, food, drink, or seeing people or buildings before seeing a castle.

The hero endures a week of deprivation before reaching a castle that changes from inaccessible to richly hospitable.
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Popular Tales of the West Highlands, Volume 2 RIDIRE NA SGIATHA DEIRGE. 475 / RIDIRE NA SOIATIIA DKIRGE. 177 / RIDIRE NA SGIATHA DEIRGE. 479 / RIDIRE NA SGIATHA DEIRGE. 481; lines 14883-14970 confidence: high

After the son speaks, a dark cloud appears in the north; a rider on a black horse strikes the king with his fist, knocks out one of the king’s front teeth, and takes the tooth away.

A rider knocks out and carries away the king’s front tooth; the king’s son vows not to rest until he recovers it and then departs.
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Popular Tales of the West Highlands, Volume 2 RIDIRE NA SGIATHA DEIRGE. 475 / RIDIRE NA SOIATIIA DKIRGE. 177 / RIDIRE NA SGIATHA DEIRGE. 479 / RIDIRE NA SGIATHA DEIRGE. 481; lines 14883-14970 confidence: high

The following incidents are said to differ from “The Knight of the Red Shield” but end in recovery of the lost tooth: the king’s son goes to three houses, finds three sisters, receives magic shoes that carry seven years’ journey in one day and return home, and is lowered over a rock by the last sister.

The king’s son goes to three houses, finds three sisters, and each sister gives him a pair of magic shoes.
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Popular Tales of the West Highlands, Volume 2 RIDIRE NA SGIATHA DEIRGE. 479 / RIDIRE NA SGIATHA DEIRGE. 481 / THE KNIGHT OF THE RED SHIELD. 485 / THE KNIGHT OF THE RED SHIELD. 487; lines 15072-15165 confidence: high

Three adventurers named ubhar, athairt, and iullar seek a king's teeth and jaw fragment, travel by boat, face giants, monsters, and magical people; two are cowards, the despised one is the true hero, the king is restored, the hero marries a rescued Greek lady, is revealed as legitimate son, gains the kingdom, and the others are demoted.

The adventurers set off in a boat to pursue a difficult objective, and the sailing passage recurs across versions.
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Popular Tales of the West Highlands, Volume 2 RIDIRE NA SGIATHA DEIRGE. 479 / RIDIRE NA SGIATHA DEIRGE. 481 / THE KNIGHT OF THE RED SHIELD. 485 / THE KNIGHT OF THE RED SHIELD. 487; lines 15072-15165 confidence: medium

John Mackenzie's version has Iullin, Iuar, and Aest, sons of the king of Greece, seeking the daughter of the king under the waves, and Campbell links it to Nighean Righ Fuidh Thuinn and to adventures attributed to Fionn, Ussian, and Conan in Irish stories.

A variant has three sons of the king of Greece seeking possession of the daughter of the king under the waves.
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Popular Tales of the West Highlands, Volume 2 RIDIRE NA SOIATIIA DKIRGE. 177 / RIDIRE NA SGIATHA DEIRGE. 479 / RIDIRE NA SGIATHA DEIRGE. 481 / THE KNIGHT OF THE RED SHIELD. 485; lines 14972-15070 confidence: high

A basket-sent adventurer fights a three-headed giant; he is healed by a lady, receives eagle advice for the reattaching head, kills the giant, finds a tooth, returns with the lady, and marries her.

The passage repeatedly centers action on recovering teeth: a tooth found after the giant's defeat, father's teeth on the fiery island, and the final replacement of the king's lost teeth.
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Popular Tales of the West Highlands, Volume 2 RIDIRE NA SOIATIIA DKIRGE. 177 / RIDIRE NA SGIATHA DEIRGE. 479 / RIDIRE NA SGIATHA DEIRGE. 481 / THE KNIGHT OF THE RED SHIELD. 485; lines 14972-15070 confidence: medium

Campbell notes variant substitutions: missing teeth and adventurers, fiery island changed to high rock, magic shoes replacing magic boat, and the same groundwork beneath different style and accessories.

Campbell compares magic shoes, a magic boat, a cap or coracle, and the barge as variant means of travel toward the adventure site.
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Popular Tales of the West Highlands, Volume 2 RIDIRE NA SOIATIIA DKIRGE. 177 / RIDIRE NA SGIATHA DEIRGE. 479 / RIDIRE NA SGIATHA DEIRGE. 481 / THE KNIGHT OF THE RED SHIELD. 485; lines 14972-15070 confidence: high

Loircean shakes ashes onto the barge, sails far, sees an island in a red blaze of fire where his father's teeth are, warns that the barge cannot approach, and leaps ashore amid scorching danger.

Loircean sees an island in a red blaze of fire where his father's teeth are located, and the barge cannot approach because it would burn.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349 / MAC IAIN DIREACH. 351; lines 10541-10622 confidence: high

Mac says he is taking the daughter to Eirinn to give her as wife to the King of Eirinn for the Yellow Bay Filly, then to exchange the filly for the White Glave of Light, the glave for the Blue Falcon, and the falcon for freedom from crosses, spells, and yearly diseases.

Mac names a sequence in which the daughter is to obtain the filly, the filly the White Glave of Light, the glave the Blue Falcon, and the falcon release from crosses, spells, and diseases.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIKICII. 365 / INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371; lines 11040-11145 confidence: high

The fox identifies the giant's house as the place of the marvellous bird and tells Brian to take service as a stable lad; the giant is said to have every kind of bird under the seven russet rungs of the world.

Brian is guided to steal the giant's marvellous bird and is later compelled to steal the White Glave of Light from another realm.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIKICII. 365 / INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371; lines 11040-11145 confidence: high

The fox identifies the giant's house as the place of the marvellous bird and tells Brian to take service as a stable lad; the giant is said to have every kind of bird under the seven russet rungs of the world.

The fox gives a plan, Brian's handling of the bird exposes him, and the fox later says Brian did not take counsel, after which Brian faces a harder theft task.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIKICII. 365 / INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371; lines 11040-11145 confidence: high

The giant says the prophet Faidh had predicted the son of the King of Greece would come; he uses nine-mile shoes to catch Brian, binds him, and throws him into the peat corner until morning.

After catching and binding Brian, the giant gives him a choice between death and stealing the White Glave of Light.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIKICII. 365 / INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369 / MAC IAIN DIREACH. 371; lines 11040-11145 confidence: medium

The fox meets Brian after he leaves the giant's house, calls him a man without sense for not taking counsel, says the White Glave task is twenty times harder, and tells him to mount again.

The fox carries Brian farther than the narrator can remember to a knoll at the back of the wind and face of the sun in the realm of Big Women.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIRICH. / SGEULACHD MIC IAIN DIRICH. 359 / SGEULACHD MIC IAIN DIRICII. 363 / SGEULACHD MIC IAIN DIKICII. 365; lines 10794-10840 confidence: high

The editor compares the story's intention to “Murchag or Mionachag, No. 8,” describes a cause-and-effect chain from a feather to a Princess, then a reversal, and explains “Theirig an sgeul.”

The editor says every incident gives rise to another, from a feather to a Princess, and then the whole runs back and is wound up.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIRICH. / SGEULACHD MIC IAIN DIRICH. 359 / SGEULACHD MIC IAIN DIRICII. 363 / SGEULACHD MIC IAIN DIKICII. 365; lines 10794-10840 confidence: high

The editor lists “a Falcon, a Sword, a Horse, and a fair Lady,” says these have long been valued, and describes the scene as westward before turning back to a foreign country.

The objects sought are listed as a Falcon, a Sword, a Horse, and a fair Lady.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIRICII. 363 / SGEULACHD MIC IAIN DIKICII. 365 / INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369; lines 10944-11038 confidence: high

In another version, Brian, son of the king of Greece, loves the hen-wife’s daughter; his father says he must first get the most marvellous bird in the world.

Brian may not marry the hen-wife’s daughter until he first obtains the most marvellous bird in the world.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MIC IAIN DIRICII. 363 / SGEULACHD MIC IAIN DIKICII. 365 / INIAC IAIN DIKEACH. 367 / MAO IAIN DIREACH, 369; lines 10944-11038 confidence: medium

Brian travels far to the house of Cailleach nan Cuaean, the carlin of buskins; she receives him well for the night and tells him in the morning to rise because the journey is far.

Brian travels far, reaches Cailleach nan Cuaean’s house, is well received, and is told the next morning that the journey remains far.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349; lines 10455-10539 confidence: high

Mac Iain Direach thinks the Big Women being away is the time to run away with the White Glave of Light; as he goes out, the sheath touches the lintel, which screeches, and the Big Women return and take the sword.

Mac Iain Direach's attempt to take the White Glave of Light fails, and the Big Women make possession of the sword conditional on obtaining the Yellow Bay Filly.
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Popular Tales of the West Highlands, Volume 2 SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1 / MAC IAIN DIREACH, 349; lines 10455-10539 confidence: high

They kindle a fire, roast flesh, and are satisfied. Gille Mairtean says he will become a barque, take Mac Iain Direach to Eirinn, and instructs him to seek stable-lad service, gain the king's trust with the Yellow Bay Filly, and avoid letting any part of her touch the inner side of the gate except her soles.

Gille Mairtean instructs Mac Iain Direach to become a stable lad, care for the horses until the king trusts him with the filly, and then run away with her; Mac follows the plan through the point where he is entrusted with the filly.
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Popular Tales of the West Highlands, Volume 2 SIAC-A-RUSGAICII. 331 / SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1; lines 10177-10315 confidence: high

On a hunting day without game, a blue falcon passes Iain Direach; he shoots at her, knocks a feather from her wing, puts the feather in his hunting bag, and takes it home.

Iain Direach brings home a single feather from a blue falcon, is cursed until he obtains the bird, and leaves to seek it.
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Popular Tales of the West Highlands, Volume 2 SIAC-A-RUSGAICII. 331 / SGEULACHD MILU'-A-RUSGAICH. 333 / SGEULACHD MHAC A RUSGAICH. / MAC-A-RUSGAICH. 31 1; lines 10317-10453 confidence: high

Maclain Direach travels alone through the waste looking for the falcon, cannot find it, night falls, and Gille Mairtean the fox meets him at a briar root with only a wether's trotter and a sheep's cheek.

Maclain Direach seeks the guarded falcon and is then required to obtain the White Glave of Light from another group of custodians.
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Popular Tales of the West Highlands, Volume 2 SUTHERLAND FAIRIES. 73 / SUTHERLAND FAIRIES. 75 / BADENOCH. / BADENOCH FAIRIES. 77; lines 2039-2107 confidence: medium

The husband goes to Cnoc Fraing, is sent by fairies to Shiathan Mor and then Tom na Shirich near Inverness, finds his wife at the Fairy Knoll, and brings her back; the relator claimed links to descendants.

The husband travels through named supernatural locations, receives directions from fairies, finds his wife at the Fairy Knoll, and brings her home.
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Popular Tales of the West Highlands, Volume 2 THE FAIR GRUAGACH. 427 / THE FAIR GRUAGACH. 429 / THE FAIR GRUAGACH. 431 / THE FAIR GRUAGACH. 433; lines 13509-13593 confidence: medium

The Carlin lays Fionn under crosses and spells unless he is as a husband with the wife of the Tree Lion three hours before day comes.

The Carlin and the Fair Chief each lay crosses and spells with conditions that must be met to avoid loss of life or bodily harm.
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Popular Tales of the West Highlands, Volume 2 THE FAIR GRUAGACH. 429 / THE FAIR GRUAGACH. 431 / THE FAIR GRUAGACH. 433 / THE FAIR GRFAGACH. 435; lines 13595-13764 confidence: medium

The ambler instructs Fionn to take three stoups of wine and three wheaten loaves, feed him a stoup and loaf, and comb him against and with the hair.

At the Tree Lion's wall, Fionn gives repeated portions of wine and bread and combs the ambler; the ambler's leaps advance from one-third to two-thirds to the top of the wall.
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Popular Tales of the West Highlands, Volume 2 THE FAIR GRUAGACH. 439 / AN GRUAGACH BAN, MAC RIGH EIREANN. / AN GRUAGACH BAN, MAC RIGH EIREANN. 441 / AN GRUAGACH BAN, MAC RIGH EIREANN. 443; lines 13818-13906 confidence: medium

The wife of the Tree Lion in her magic castle and the leaping man in disguise who carries the wooer are said to be traceable in old German romance.

The commentary summarizes a pattern with a lady to be won, an obstacle, a steed that leaps over it, and a disguised worthy more valiant than the chief.
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Popular Tales of the West Highlands, Volume 2 THE FAIR GRUAGACII. 425 / THE FAIR GRUAGACH. 427 / THE FAIR GRUAGACH. 429 / THE FAIR GRUAGACH. 431; lines 13408-13507 confidence: medium

Fionn puts his finger under his knowledge tooth and reports that Caoilte and the deer have passed two glens and two hills, with five still unpassed.

The chase is measured through glens, hills, and summer seats; the Fair Chief runs faster than the March wind, passes Caoilte, and catches the deer at a ford.
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Popular Tales of the West Highlands, Volume 2 THE KNIGHT OF THE EED SHIELD. / THE KNIGHT OF THE RED SHIELD. 453 / THE KNIGHT OF THE RED SHIELD. 455 / THE KNIGHT OF THE RED SHIELD. 457; lines 14170-14254 confidence: medium

The Son of the Green Spring by Valour says that if he had his choice of arms and armour, it would be no effort for him to bring news from the isle.

The Son of the Green Spring by Valour speaks of bringing news from the isle, and after crossing the circle of fire he sees an exceptionally fine island with a central yellow bare hill.
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Popular Tales of the West Highlands, Volume 2 THE KNIGHT OF THE RED SHIELD. 453 / THE KNIGHT OF THE RED SHIELD. 455 / THE KNIGHT OF THE RED SHIELD. 457 / THE KNIGHT OF THK RED SHIELD. 459; lines 14256-14339 confidence: medium

The woman says waking him can be done only by “the warrior of the red shield” who was prophesied to come to the island and “strike yonder crag of stone on this man in the rock of his chest.”

The passage states that the warrior of the red shield was prophesied to come to the island and wake the youth by striking a crag on his chest; after doing so, the Son is told that he has the name that day.
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Popular Tales of the West Highlands, Volume 2 THE KNIGHT OF THE RED SHIELD. 455 / THE KNIGHT OF THE RED SHIELD. 457 / THE KNIGHT OF THK RED SHIELD. 459 / THE KNIGHT OF THE RED SHIELD. 461; lines 14341-14434 confidence: medium

The protagonist offers to go with the foster brothers; they say spells allow no man to go with them unless he goes alone, so he tells them to stay while he goes by himself.

The foster brothers say spells prevent anyone from going with them unless he goes alone; the protagonist then tells them to stay and goes by himself.
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Popular Tales of the West Highlands, Volume 2 THE KNIGHT OF THE RED SHIELD. 485 / THE KNIGHT OF THE RED SHIELD. 487 / THE KNIGHT OF THE RED SHIELD. 489 / THE KNIGHT OF THE RED SHIELD.; lines 15265-15322 confidence: high

The hero goes in the boat with the king’s two sons to recover the king’s teeth; he takes a little from each portion of food or drink and gets into one of three beds. The passage explicitly likens this portion-taking to heroes in popular tales in many lands.

The hero travels by boat with the king’s sons to recover the king’s teeth.
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Popular Tales of the West Highlands, Volume 2 THE KNIGHT OF THE RED SHIELD. 485 / THE KNIGHT OF THE RED SHIELD. 487 / THE KNIGHT OF THE RED SHIELD. 489 / THE KNIGHT OF THE RED SHIELD.; lines 15265-15322 confidence: medium

The wounded heroes tell the hero what he will encounter, and his coming had been foretold. Opponents named include enchanted warriors, three giants with several heads, three harpers of little harps able to set the world asleep, a son of darkness or dimness, and an old carlin.

The hero is told what he must encounter, his coming is foretold, and he overcomes armies, giants, harpers, a darkness figure, and an old carlin.
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Popular Tales of the West Highlands, Volume 2 THE TWO SHEPHERDS. 103 / THE TWO SHEPHERDS. 105 / THE TWO SHEPHERDS. 107 / THE TWO SHEPHERDS. 109; lines 3107-3230 confidence: medium

Uistean sees a light in a hill, stands in the doorway, and sees fairies inside making music and dancing while a butler serves drink.

Uistean sees a light in a hill and observes fairies inside making music and dancing, where he learns the means to restore the woman.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3312-3395 confidence: high

Geraint tells Erbin, “I am going upon a quest,” says he is unsure when he may return, asks Erbin to care for his possessions, and Erbin calls him son and blesses him.

Geraint explicitly says he is going on a quest, is uncertain when he will return, and departs with only Enid as companion.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3874-3927 confidence: high

At the divided road, the man says: "there is a hedge of mist, and within it are enchanted games, and no one who has gone there has ever returned."

At a divided road, Geraint receives a warning that the lower road leads to a place from which no one returns, yet he declares that the party will take it.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3874-3927 confidence: high

At the divided road, the man says: "there is a hedge of mist, and within it are enchanted games, and no one who has gone there has ever returned."

The games are explicitly called enchanted, are located within a hedge of mist, and are associated with the statement that no entrant has returned.
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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 3929-4020 confidence: high

Geraint enters the mist and emerges into an orchard with a red satin tent, an open door, an apple-tree, and a huge hunting-horn hanging from a branch.

Geraint crosses a mist boundary, undergoes a chair challenge and combat, then demands the end of the hedge of mist, magic, and enchantment and sounds the horn that makes the mist vanish.
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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 3929-4020 confidence: high

Geraint enters the mist and emerges into an orchard with a red satin tent, an open door, an apple-tree, and a huge hunting-horn hanging from a branch.

The horn hanging on the apple-tree can make the mist vanish only when blown by the knight who has defeated the chair's owner; Geraint blows it and the mist vanishes.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4022-4091 confidence: medium

“it is thy destiny not to be suited with a wife until thou obtain Olwen, the daughter of Yspaddaden Penkawr.”

The youth is told by his stepmother that he will not have a wife until he obtains Olwen, and he immediately loves her though he has never seen her.
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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 4142-4225 confidence: medium

Arthur promises any boon Kilhwch names; Kilhwch asks for the pledge and then asks Arthur to obtain Olwen, daughter of Yspaddaden Penkawr.

Kilhwch’s pledged boon is that Arthur obtain Olwen for him, and he also seeks the same boon from Arthur’s warriors.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4310-4395 confidence: high

Arthur says he has not heard of the maiden or her kindred, asks for time, sends messengers through his dominions for a year, and learns nothing more of Olwen; Kilhwch then complains that he lacks his boon.

Arthur’s messengers cannot find knowledge of Olwen, after which Kai and selected companions continue the search in person.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4310-4395 confidence: high

Kai rebukes Kilhwch, says the group will not part until the maiden is disproven or obtained, and is described with powers involving underwater endurance, sleeplessness, incurable sword wounds, height transformation, and heat.

Kai, Bedwyr, Kynddelig, Gwrhyr, Gwalchmai, and Menw are described or summoned for extraordinary or specialized capacities useful to the expedition.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4310-4395 confidence: medium

The travellers come to a vast plain and a fair castle that remains distant despite travel; before it are a boundless flock, a herdsman on a mound with a skin rug, a huge mastiff, and the herdsman who burns dead trees and bushes with his breath.

The travellers see the castle but are no closer after a day of travel and only scarcely reach it after additional days.
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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 4397-4482 confidence: high

The party says it is an embassy from Arthur seeking Olwen daughter of Yspaddaden; Custennin warns that no one who came on that quest returned alive.

Arthur's embassy comes to seek Olwen for Kilhwch, is warned that previous questers died, and later learns that Kilhwch must ask her father and grant his requirements.
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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 4484-4595 confidence: medium

The visitors greet Yspaddaden Penkawr, ask for his daughter Olwen for Kilhwch, and Yspaddaden has his fallen eyebrows lifted with forks so that he can see the son-in-law.

Kilhwch seeks Olwen from Yspaddaden Penkawr, who attacks the suitor's party and then imposes difficult conditions before giving his daughter.
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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 4597-4730 confidence: high

The speaker notes red tilled ground where nine bushels of flax were sown and not sprouted, then requires flax for a white wimple for his daughter’s wedding day.

The passage presents a chain of demands tied to the daughter’s wedding and marriage feast, with the speaker repeatedly saying another hard-to-obtain item remains and the addressee repeatedly accepting the task.
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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 4597-4730 confidence: high

The speaker needs the tusk of Yskithyrwyn Penbaedd for shaving; it must be plucked alive from his head, and only Odgar son of Aedd can pluck it.

Several requirements depend on further prerequisites: Odgar alone can pluck the tusk, Gado alone is trusted to keep it, Twrch Trwyth requires Drudwyn to hunt, and Drudwyn requires Cwrs Cant Ewin’s leash to hold him.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4732-4857 confidence: high

The task-setter repeatedly says, in effect, that a further required thing will not be obtained, and the respondent repeatedly answers that it will be easy to compass.

The passage repeatedly presents additional things that the respondent supposedly cannot obtain, each met by the respondent's confident answer.
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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 4732-4857 confidence: high

Gwynn Mygdwn, the horse of Gweddw, is required to carry Mabon; Gweddw will not give him willingly. Eidoel son of Aer, Mabon's blood kinsman and cousin, is required in order to find Mabon.

Twrch Trwyth cannot be hunted without a catalogue of special huntsmen, mounts, animals, equipment, Arthur and companions, and triadic figures.
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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 4859-4950 confidence: high

“The sword of Gwrnach the Giant; he will never be slain except therewith.”

The sword is said to be unobtainable by gift, price, or compulsion, and obtaining it is made a condition for gaining the daughter as wife.
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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 4952-5028 confidence: high

Arthur’s company decides to seek Mabon son of Modron and first find Eidoel; Arthur goes to the Castle of Glivi, where Eidoel is imprisoned, and Glivi gives him up with support and aid.

Arthur’s party seeks Mabon, first frees Eidoel, then follows a sequence of guides from one ancient animal to another in order to locate knowledge of him.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5030-5126 confidence: high

Arthur summons warriors to Gloucester; Kai and Bedwyr go on the fish, the warriors attack the castle, Kai breaks into the dungeon and carries Mabon out, and Mabon returns free with Arthur.

Arthur repeatedly asks which marvel should be sought and the passage presents a sequence of tasks involving Mabon, Gast Rhymhi’s cubs, flax-seed, Dillus’s beard-leash, and Drudwyn.
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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 5128-5217 confidence: medium

After reconciling the chieftains, Arthur obtains Mygdwn, Gweddw’s horse, and the leash of Cwrs Cant Ewin.

Arthur travels to obtain a horse, leash, dogs, boar tusk, and the precious things of Twrch Trwyth, sending agents and leading hunts across regions.
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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 5128-5217 confidence: medium

Twrch Trwyth is with seven young pigs; the dogs, Irish, Arthur’s household, and Arthur fight him; he devastates Ireland, resists them, and Arthur says he was once a king transformed by God into a swine for his sins.

Arthur fights Twrch Trwyth for nine nights and nine days without killing even one of the boar’s young pigs.
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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 5219-5305 confidence: medium

Gwrhyr says Arthur seeks the comb, razor, and scissors between Twrch Trwyth's ears; Grugyn says Arthur must first take Twrch's life and threatens mischief in Arthur's country.

Arthur's stated aim is to fight for the comb, razor, and scissors between Twrch Trwyth's ears, and Grugyn says these objects cannot be obtained unless Twrch's life is taken.
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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: high

At the Severn, Mabon, Goreu, Menw, Arthur, and champions of Britain confront Twrch Trwyth; Osla, Manawyddan, Kacmwri, and Gwyngelli seize and plunge him in the Severn; Mabon takes the razor and Kyledyr Wyllt takes the scissors.

The passage centers on obtaining named marvels—the razor, scissors, comb, and blood of the witch—through dangerous encounters before Kilhwch can obtain Olwen.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 351-443 confidence: medium

Kynon begins his first-person account, describing himself as an only son, highly aspiring and daring, and saying that he equipped himself and set out through deserts and distant regions after adventures in his own country.

Kynon travels through distant regions to a fair valley with river, trees, path, torrent, and a lustrous castle inhabited by unusually adorned figures.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 445-524 confidence: high

After the meal's initial silence, the courtly man speaks with the visitor; the visitor says his journey seeks whether anyone is superior to him or whether he can gain mastery over all.

The speaker states that he seeks anyone superior to him or mastery over all, and is then directed through a chain of encounters leading to a dangerous adventure.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 526-623 confidence: high

Kynon calls the adventure discreditable and strange; Owain suggests going to discover the place; Kai taunts him; Gwenhwyvar reproves Kai; Arthur wakes and the household proceeds to eat.

The passage presents a difficult-to-find fountain adventure within Arthur’s dominions, and Owain explicitly states that he seeks the knight who guards the fountain.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 625-710 confidence: high

Owain's horse is prepared by damsels; he reaches the glade of the black man, asks the road, follows it as Kynon had done, and comes to the green tree, fountain, slab, and bowl.

Owain follows a prescribed road to a fountain, pours a bowlful of water on a slab, and a thunder-shower sequence is followed by birdsong and the arrival of a knight to fight him.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 798-895 confidence: high

Arthur is sorrowful because Owain has been lost for three years; Gwalchmai advises taking the household to avenge him if slain, free him if imprisoned, or bring him back if alive.

Arthur grieves Owain's three-year absence and sets out with his household to avenge, free, or bring him back.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 798-895 confidence: high

Arthur's party comes to the black man, then to the wooded steep, valley, green tree, fountain, bowl, and slab; Kai asks permission to throw water on the slab and receive the first adventure.

Kai pours water from the bowl onto the slab, immediately causing thunder, a destructive shower, the transformation of the tree, birdsong, and the arrival of a mounted opponent.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8141-8237 confidence: high

At midday, heat and sleep come upon Maxen; attendants set up shields on spears to protect him from the sun and place a gold-enamelled shield under his head.

Sleep initiates a long dream route through a river valley, a world-high mountain, seas, islands, and a remote castle where a decisive encounter occurs.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8239-8328 confidence: high

The wise men of Rome advise the emperor to send messengers for three years to the three parts of the world to seek for his dream, with hope of good news sustaining him.

Counsellors instruct the emperor to send messengers through the world to seek his dream; the messengers follow a remembered dream-route and identify landscapes and places as matching what he saw.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1314-1345 confidence: medium

“Peredur mounted the horse, and taking a handful of sharp-pointed forks in his hand, he rode forth.”

Peredur departs on horseback and undergoes a two-day and two-night journey through wilderness and desert places without food or drink before reaching the tent in the glade.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1530-1609 confidence: medium

Peredur rides to a desert wood without human or animal tracks, sees only bushes and weeds, and at the upper end sees a vast castle with strong towers and taller weeds near the gate.

Peredur rides into a desert wood with no human or animal tracks and reaches a vast overgrown castle where unusual inhabitants receive him.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2001-2070 confidence: high

In exchange for mercy, the man says he lost his eye fighting the Black Serpent of the Carn. He describes the Mound of Mourning, a carn, the serpent, and a stone on the serpent’s tail that gives desired gold.

The Black Oppressor describes the Black Serpent of the Carn in the Mound of Mourning, bearing a gold-giving stone on its tail and guarded by owners of three hundred tents.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2001-2070 confidence: high

The Black Oppressor says Peredur can reach the Palace of the Sons of the King of the Tortures, who are so called because the Addanc of the Lake slays them once every day.

The Black Oppressor gives Peredur a sequence of destinations: the Palace of the Sons of the King of the Tortures, the Court of the Countess of the Achievements, and the Mound of Mourning.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2072-2138 confidence: medium

A fair lady on a mound says she knows Peredur is going to encounter the Addanc and warns that it kills by craft from behind a stone pillar at the cave entrance with a poisonous dart.

Peredur goes toward the Addanc's cave after receiving a stone that reverses the Addanc's advantage of seeing without being seen.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2072-2138 confidence: medium

Near the river, Peredur sees a royal-bearing youth on a mound with two leashed greyhounds; hounds in the opposite wood raise deer, and three roads lead from the mound.

Three roads are presented, including safer routes to palace and town and a narrower road toward the Addanc's cave, which Peredur chooses.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2297-2356 confidence: high

The maiden says Peredur saw at the Court of the Lame King a youth bearing a streaming spear with blood flowing from its points, and other wonders, but did not ask their meaning or cause.

After the maiden's rebuke, Peredur vows not to rest until he knows the story and meaning of the lance she mentioned.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2297-2356 confidence: high

There is a castle on a lofty mountain, containing a maiden detained as a prisoner; whoever frees her will attain the summit of the fame of the world.

The maiden announces a prisoner maiden in a castle on a lofty mountain and says the liberator will attain the summit of worldly fame; Gwalchmai vows to try to release her.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2297-2356 confidence: medium

The maiden tells Arthur that her far dwelling is a stately castle with 566 knights of chivalry and each knight's beloved lady, and that fame in arms can be won there.

The black maiden says her far dwelling contains 566 knights and their beloved ladies, and that whoever seeks fame in arms, encounters, and conflicts may gain it there if deserving.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2358-2433 confidence: medium

Peredur rides onward and wanders over the island seeking tidings of the black maiden, but meets with none.

Peredur wanders over the whole island seeking tidings of the black maiden and finds none.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2358-2433 confidence: medium

The priest refuses a blessing because Peredur wears armor on Good Friday; Peredur says he did not know the day, dismounts, and leads his horse.

Peredur is rebuked for wearing armor on Good Friday, changes his mode of travel, remains with the priest through days when travel is forbidden, and then receives directions toward the Castle of Wonders.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2358-2433 confidence: medium

The priest says no one may journey for three days; on the fourth day he directs Peredur toward the Castle of Wonders over a mountain to a river valley with a King's palace where the King sojourned during Easter.

The priest tells Peredur to go over a mountain to a river valley and a King's palace for tidings of the Castle of Wonders.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2435-2512 confidence: high

The King salutes Peredur and offers reward, including his daughter in marriage, half his kingdom, and two earldoms; Peredur declines, saying he did not come to woo and seeks tidings of the Castle of Wonders.

Peredur explicitly seeks tidings of the Castle of Wonders, and the maiden gives route directions to reach it.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2435-2512 confidence: high

The King salutes Peredur and offers reward, including his daughter in marriage, half his kingdom, and two earldoms; Peredur declines, saying he did not come to woo and seeks tidings of the Castle of Wonders.

Peredur declines the offer of the King's daughter, half the kingdom, and the two earldoms, saying instead that he seeks the Castle of Wonders.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2435-2512 confidence: medium

The maiden says Peredur's enterprise is great, promises tidings, a guide, and provisions, and directs him over a mountain to a lake with the Castle of Wonders in its middle.

The Castle of Wonders is reached by going over a mountain to a lake, with the castle standing in the middle of the lake.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2514-2568 confidence: high

The black maiden says the chessboard may be recovered by going to the Castle of Ysbidinongyl and slaying the black man who lays waste the Empress's dominions; she offers to show Peredur the way.

Peredur is repeatedly told that progress depends on completing tasks: recover the chessboard by slaying the black man, see the Empress by slaying the stag, and gain the mounted lady's friendship by issuing a threefold challenge.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2570-2608 confidence: medium

Peredur comes to a grove and challenges anyone to fight; a black man rises from beneath a cromlech on a bony horse, with both rider and horse in huge rusty armour.

After a strange combat at a cromlech and the disappearance of his opponent with the horses, Peredur reaches a castle named in closing as the Castle of Wonders, where hidden identities and causes of vengeance are revealed.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5880-5973 confidence: medium

Arawn says he will send Pwyll to Annwvyn in his stead, give him the fairest lady as companion, and put his own form and semblance upon him for one year.

Pwyll leaves the hunt and is sent by Arawn to Annwvyn to occupy Arawn's court and perform a dangerous task involving Havgan.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5975-6072 confidence: medium

While Pwyll sits on the mound, a lady on a large pure white horse, wearing shining gold, appears on the highway; the horse seems to move at a slow and even pace.

After Pwyll sits on the wonder-associated mound, an unidentified lady rides by on a white horse; a man following on foot cannot catch her, and Pwyll orders pursuit by the fleetest horse.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6074-6158 confidence: high

An unnamed rider pursues the lady across an open plain, but the more he urges his horse the farther she is from him; he returns and says no horse in the realms could overtake her.

Multiple riders cannot overtake the lady despite using swift horses and urging them onward; Pwyll succeeds only when he asks her to stop.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6074-6158 confidence: medium

Rhiannon says, “My chief quest was to seek thee,” identifies herself as daughter of Heveydd Hên, and says others sought to give her to a husband against her will, but she came because of love for Pwyll.

Rhiannon says her chief quest was to seek Pwyll, that she loves him, and that she will not accept another husband unless Pwyll rejects her.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7113-7205 confidence: medium

Pryderi and Manawyddan go hunting; dogs recoil from a bush; a pure white wild boar appears, resists and retreats, then flees to a vast newly built castle in a place formerly without buildings; boar and dogs enter, and the men hear nothing of the dogs from the Gorsedd.

A pure white boar appears from a bush, is pursued by dogs and men, and leads them to a newly built castle where boar and dogs vanish from hearing.
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The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5451-5540 confidence: medium

Rhonabwy falls asleep and seems to journey with companions across Argyngroeg toward Rhyd y Groes on the Severn.

The passage begins when sleep comes upon Rhonabwy and he seems to journey with companions through a landscape populated by extraordinary riders and Arthur's court.
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The Mythology of the British Islands CHAPTER I / CHAPTER II / CHAPTER III / CHAPTER IV; lines 1180-1268 confidence: medium

Classic writers describe Gallic Druids as high-status mediators with the sky-god and thunder-god; Squire compares them to medieval ecclesiastics; Caesar reports that Gallic Druids believed their religion came from Britain and sent theological students across the Channel.

The passage says heroes and seers gained the highest knowledge by travelling to Alba, and Gallic theological students crossed the Channel to learn doctrines at their purest source.
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The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4137-4245 confidence: medium

Manannán son of Lêr is the chief divine emigrant yet still visits Ireland; Bran son of Febal meets him while Bran travels to the earthly paradise in a boat and Manannán comes from it in a chariot over the waves.

Bran journeys toward the earthly paradise by boat and encounters Manannán, who travels from it over the waves and speaks in a revelatory song.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5020-5110 confidence: high

Forgall plots to end the betrothal by praising the warrior training of Scathach on an island in eastern Alba, knowing the journey is hard and expecting Cuchulainn to die there.

Cuchulainn leaves for Scathach’s island, his companions turn back, and he crosses named perils and a supernatural bridge before gaining instruction in war-craft.
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The Mythology of the British Islands CHAPTER XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9556-9644 confidence: medium

In Kulhwch and Olwen, Amaethon ploughs, Govannan works iron, Nynniaw and Peibaw are turned into oxen and toil at the yoke so a mountain may be cleared and harvested in one day; Arthur also calls champions to seek the treasures of Britain.

Arthur assembles champions to seek the treasures of Britain, with major divine figures rallying around him.
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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

Arthur, like Gwydion, is described as an exponent of culture and arts and as carrying on war against the underworld for wealth and wisdom.

The passage frames Arthur and Gwydion as contending with the underworld for wealth and wisdom; Gwydion steals pigs, Arthur seeks swine, and Arthur obtains or seeks the cauldron of inspiration and poetry.
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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 XIX / CHAPTER XX / THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI; lines 9752-9841 confidence: high

The passage describes a strong-doored, foursquare fortress of glass with ghostly sentinels, constant revolution, difficult entrance, darkness relieved by a lamp, feasting, revelry, and a central pearl-rimmed cauldron of poetry and inspiration tended by nine British pythonesses.

The fortress is strong-doored, glass-like, guarded by ghostly sentinels, and continually revolving so that few can find its entrance.
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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 8674-8772 confidence: medium

A mound outside Pwyll’s palace at Narberth has a magical quality: anyone sitting on it receives either wounds and blows or the sight of a wonder.

A mound at Narberth has a stated magical quality, and Pwyll’s decision to sit on it produces the wonder of Rhiannon’s appearance.
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The Mythology of the British Islands CHAPTER XVII / THE ADVENTURES OF THE GODS OF HADES / CHAPTER XVIII / CHAPTER XIX; lines 9113-9234 confidence: medium

The hounds rouse a white wild boar and chase it into a castle where no castle had been before; Manawyddan warns Pryderi that the castle may be caused by the same enemy who laid Dyfed waste.

The white boar leads hunters and hounds to a castle that had not been there before, and the entry leads to supernatural danger.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11049-11117 confidence: high

Pwyll, Head of Annwn, is identified under the disguise Pelles, King of the Foreign Country and Keeper of the Holy Grail; Pelles is linked to Joseph of Arimathea, is father of Elayne, gives her to Launcelot, and grants Castle Bliant.

Pelles and Pellam are Grail keepers, while Evelake fails to achieve the holy vessel quest but later sees his descendant Percivale complete it.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11201-11272 confidence: high

The passage says the Arthurian story’s lasting attraction lies in the Christian romance of the Quest of the Holy Grail, and argues that the Grail story evolved from pagan myths concerning a miraculous cauldron of fertility and inspiration.

The passage identifies the Quest of the Holy Grail as the Christian romance that gives the Arthurian story its lasting popularity.
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The Mythology of the British Islands CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN / CHAPTER XXIII; lines 11274-11493 confidence: high

Arthur never attempts the Grail quest, though he had achieved its pagan original. The passage lists Sir Pelleas, Sir Bors, Sir Percivale, and Sir Galahad as competitors for Arthur’s mantle.

The passage frames the Grail quest as pursuit of a treasure once belonging to Hades and evaluates Grail seekers or achievers.
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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 GAELIC / BRITISH / FOLKLORE COMPARATIVELY TREATED / INDEX; lines 14644-14793 confidence: medium

Pwyll’s entry lists his wooing of Rhiannon, ownership of a magic cauldron in Hades, and role as keeper of the Holy Grail in the Morte Darthur.

The index lists a cauldron of inspiration and poetry and identifies Pwyll as owner of a magic cauldron in Hades and keeper of the Holy Grail in the Morte Darthur.
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The Mythology of the British Islands SOME GAELIC LOVE-STORIES / CHAPTER XIV / CHAPTER XV / THE DECLINE AND FALL OF THE GODS; lines 7260-7345 confidence: medium

Gobhan sends Gavidjeen Go to Balor and advises him to request only Balor’s gray cow, which fills twenty barrels at one milking; Balor gives the cow but omits the byre-rope that would keep her from returning.

The cow has extraordinary milk yield and cannot be retained without her rope; Cian loses her, follows her trail to the sea, and is transported by Manannán to Balor’s kingdom to recover what is connected with her.
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The Mythology of the British Islands SURVIVALS OF THE CELTIC PAGANISM / APPENDIX 419 / INDEX 425 / CHAPTER I; lines 328-416 confidence: medium

The passage anticipates questions about evidence that Lear, Lud, and Bridget are disguised Celtic divinities, and about whether the Morte D’Arthur’s Lancelot-queen love and Holy Grail quest are more than Norman romance inventions.

The passage names the quest of the Holy Grail as a feature of the Morte D’Arthur whose origin is questioned.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 2850-2950 confidence: medium

The episode “might almost be called the ‘Argonautica’ of the Gaelic mythology.”

The narrator says the episode might almost be called the “Argonautica” of Gaelic mythology and titles the chapter “The Gaelic Argonauts.”
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 2952-3060 confidence: high

Lugh first lists the fine as apples, pig's-skin, spear, horses and chariot, pigs, hound-whelp, cooking-spit, and three shouts on a hill; the sons swear with sureties before the Tuatha Dé Danann, after which Lugh begins to explain the true nature of the items.

The fine is revealed to consist of marvelous items guarded or held in distant places, and Lugh repeatedly emphasizes the difficulty of obtaining them.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3062-3167 confidence: high

Lugh says the sons must give three shouts on Cnoc Miodhchaoin in northern Lochlann, where Miodhchaoin and his sons forbid shouts; the sons react with fear and astonishment.

The sons of Tuirenn must pay a fine consisting of dangerous tasks and the collection of legendary possessions, then set out by sea to seek them.
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The Mythology of the British Islands THE GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3169-3278 confidence: high

The brothers sail to Persia for King Pisear’s spear, enter the Persian king’s hall disguised as poets, and Brian sings about the spear before asking to receive it as his poem’s reward.

The passage repeatedly presents the sons of Tuirenn as travelling between lands to obtain specific objects required by the fine demanded by Lugh, including the spear, horses and chariot, seven pigs, hound-whelp, and cooking-spit.
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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 GODS ARRIVE / CHAPTER VII / CHAPTER VIII / THE GAELIC ARGONAUTS; lines 3280-3418 confidence: medium

Lugh learns by magic that the sons of Tuirenn have obtained the demanded blood-fine treasures, casts a druidical spell of forgetfulness, sends them back to Erin, and has the objects given to Nuada for safe-keeping.

The sons of Tuirenn have obtained treasures demanded as blood-fine, but must still complete the additional task of shouting on Miodhchaoin’s Hill.
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The Mythology of the British Islands THE IRISH ILIAD / CHAPTER XIII / SOME GAELIC LOVE-STORIES / CHAPTER XIV; lines 6777-6883 confidence: high

Niamh of the Golden Hair, Manannán’s daughter, chooses Ossian as lover; he mounts behind her on the fairy horse, they ride to the sea-shore and over the waves, and she describes the divine country in terms compared to Manannán’s words to Bran and Mider’s to Etain.

Ossian rides with Niamh over the waves to the country of the gods and the Land of the Young, where decline, death, and decay are absent.
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The Mythology of the British Islands THE VICTORIES OF LIGHT OVER DARKNESS / CHAPTER XXI / CHAPTER XXII / THE TREASURES OF BRITAIN; lines 10460-10539 confidence: medium

Rhonabwy, a Welsh man-at-arms, lies down at night on a yellow calf-skin in a noisome hut and has the vision called “The Dream of Rhonabwy.”

Rhonabwy sleeps on a calf-skin and, in a dream lasting three days and three nights, witnesses Arthur's camp and warriors.
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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 10541-10634 confidence: high

Kulhwch and Olwen are introduced; Kulhwch is a king's son whose stepmother urges him to marry her daughter and then lays a destiny on him that he will have no wife unless he wins Olwen, daughter of Hawthorn, Chief of Giants.

Kulhwch is placed under a destiny that he cannot have a wife unless he wins Olwen, and he seeks Arthur's aid to obtain her.
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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 10541-10634 confidence: medium

Arthur and his court have not heard of Olwen, but Arthur promises to find her or prove she does not exist and orders Kai, Bedwyr, Kynddelig, Gwrhyr, Gwalchmei, and Menw to accompany Kulhwch, with their skills named.

Arthur promises to find Olwen or prove her nonexistence and sends specially skilled warriors to accompany Kulhwch.
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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 10636-10730 confidence: high

Kulhwch's party warns Hawthorn against further dart-throwing, and Hawthorn is placed opposite Kulhwch in a chair to discuss the bride-price for Olwen.

Hawthorn sets a bride-price for Olwen involving supernatural tasks and treasures, creating a sequence of obstacles for Kulhwch.
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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 10636-10730 confidence: high

Hawthorn's terms include cultivating a vast hill in one day with Amaethon, Govannan, and magic oxen; recovering nine bushels of old flax for Olwen's wimple; and obtaining honey nine times sweeter than that of the virgin swarm. The passage compares the demand's scale to the blood-fine paid for Cian to Lugh.

A vast hill must be uprooted, leveled, ploughed, sown, and harvested in a single day, requiring divine specialists and magic oxen.
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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 10636-10730 confidence: high

Hawthorn also demands heat-preserving bottles of Gwyddolwyn Gorr, milk bottles of Rhinnon Rhin Barnawd that prevent souring, Gwrnach's destined sword, and the comb, razor, and scissors between the ears of Twrch Trwyth, a king changed into a terrible wild boar.

Twrch Trwyth is described as a king changed into a terrible wild boar, and the needed grooming tools lie between his ears; his chase titles the story.
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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 10732-10821 confidence: high

The hunt requires Drudwyn with unique leash, chain, and collar; Mabon as the only huntsman for him; Gwynn Mygdwn as Mabon's steed; the cubs of Gast Rhymhi; a leash from Dissull's beard; Kynedyr Wyllt; and Arthur's mighty men.

The hunt can be attempted only after obtaining specific hounds, equipment, handlers, a steed, and multiple helpers.
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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 10732-10821 confidence: high

The Salmon travels each tide up the Severn to the walls of Gloucester, knows of a wrong there, and carries Kai and Gwrhyr to the prison wall where a captive is heard lamenting.

The Salmon knows of the wrong at Gloucester and carries Kai and Gwrhyr to the prison wall where Mabon is held.
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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 10732-10821 confidence: medium

The hunt requires Drudwyn with unique leash, chain, and collar; Mabon as the only huntsman for him; Gwynn Mygdwn as Mabon's steed; the cubs of Gast Rhymhi; a leash from Dissull's beard; Kynedyr Wyllt; and Arthur's mighty men.

Arthur's host obtains or attempts to obtain magical hounds, a leash from a giant's beard, and Diwrnach's cauldron, among other quest objects.
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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 10823-10962 confidence: high

Twrch Trwyth is in Ireland with seven young pigs and the comb, scissors, and razor between his ears; Menw takes bird form, tries to take a treasure, and is injured by venom from the boar’s bristles.

The passage presents the final achievement as hunting Twrch Trwyth to obtain the comb, scissors, and razor carried between his ears.
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native american plains

Blackfoot Lodge Tales DAILY LIFE AND CUSTOMS 1 83 / DAILY LIFE AND CUSTOMS 1S5 / DAILY LIFE AND CUSTOMS 189 / DAILY LIFE AND CUSTOMS I93; lines 7733-7775 confidence: low

A seeker after power did not always or often tell anyone what he was going to do.

The passage describes a seeker after power who often does not tell anyone what he is going to do.
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Blackfoot Lodge Tales DAILY LIFE AND CUSTOMS / DAILY LIFE AND CUSTOMS 1 83 / DAILY LIFE AND CUSTOMS 1S5 / DAILY LIFE AND CUSTOMS 189; lines 7662-7730 confidence: high

Blackfeet men sometimes go alone to fast and dream for power; only some endure the full four days and nights without food or drink and obtain help, often after a first war journey or when mature.

Men go alone to dangerous, unfrequented places, abstain for four days and nights, pray and sing, and seek power through a dream encounter.
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Blackfoot Lodge Tales DAILY LIFE AND CUSTOMS / DAILY LIFE AND CUSTOMS 1 83 / DAILY LIFE AND CUSTOMS 1S5 / DAILY LIFE AND CUSTOMS 189; lines 7662-7730 confidence: high

By the fourth day, a secret helper, usually but not always animal in form, may appear in a dream, speak with the man, advise him, mark out his life course, and give power.

A secret helper appears in a dream, talks with the man, advises him, marks out his life course, and gives him power.
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Blackfoot Lodge Tales INDEX / INDEX / INDEX / INDEX; lines 13146-13305 confidence: medium

Index entries for places chosen for dreaming, power through dreaming, herb and storm powers, animal powers, prayers in a sweat house, prayers to the Thunder, burial preparations, property buried with the dead, and deceased property.

The index groups places for dreaming, preparations for dreaming, and dreaming for power.
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Blackfoot Lodge Tales INDEX / INDEX / INDEX / INDEX; lines 13308-13440 confidence: medium

Index entries include “Seeking the Sun's Lodge” and “Thunder's Lodge.”

The index lists Seeking the Sun's Lodge and Thunder's Lodge; this supports only a broad candidate pattern of seeking a special or supernatural lodge.
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Blackfoot Lodge Tales INDEX / INDEX / INDEX / INDEX; lines 13443-13598 confidence: medium

"Sun's Lodge, seeking the, 94."

The index directly lists an entry for seeking the Sun's Lodge.
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Blackfoot Lodge Tales ORIGIN OF THE MEDICINE PIPE / ORIGIN OF THE MEDICINE PIPE. II 5 / THE BEAVER MEDICINE / THE BEAVER MEDICINE IIQ; lines 5156-5237 confidence: medium

While asleep, Api-kunni dreams that a very large beaver invites him into its house and promises help; he follows and awakens inside opposite a large white beaver almost as big as a man.

Api-kunni sleeps on the beaver house, dreams that a large beaver invites him inside, follows it, and then awakens inside the house with a large white beaver.
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Blackfoot Lodge Tales RELIGION 257 / RELIGION 259 / RELIGION 261 / RELIGION 263; lines 10778-10866 confidence: high

The Blackfeet pray daily to the Sun and Old Man, ask divine help before important undertakings, regard dreams as Sun-sent foresight, and obey strong dreams, including in war-party decisions.

Dreams are said to be sent by the Sun for foresight and are obeyed; an animal or object appearing in a power dream becomes the dreamer's helper and medicine.
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Blackfoot Lodge Tales SCARFACE 103 / I08 STORIES OF ANCIENT TIMES / ORIGIN OF THE I-KUN-UH -KAH-TSI IO9 / ORIGIN OF THE MEDICINE PIPE; lines 4933-5011 confidence: medium

The man waits, searches the camp, asks the people, fails to find his wife, concludes Thunder has stolen her, and mourns alone on the hills.

The bereaved husband leaves camp, asks animals for the location of Thunder's dwelling, ignores warnings, and continues toward a feared supernatural being's home.
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Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4361-4485 confidence: medium

Scarface tells the young man he is going to the Sun; the young man names himself A-pi-su'-ahts, says the Sun is his father, and offers to take Scarface to their lodge.

Scarface says he is going to the Sun, is taken to the Sun's lodge by Morning Star, and later is taken to the edge of the sky.
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Blackfoot Lodge Tales STORIES OF ANCIENT TIMES / SCARFACE / SCARFACE 95 / SCARFACE 97; lines 4265-4358 confidence: medium

"She whom I would marry," said Scarface, "belongs to the Sun; I am trying to find where he lives, to ask him for her."

Scarface journeys to find the Sun, because the woman he wants to marry belongs to the Sun and he wants to ask for her.
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Blackfoot Lodge Tales STORIES OF ANCIENT TIMES / SCARFACE / SCARFACE 95 / SCARFACE 97; lines 4265-4358 confidence: high

Scarface asks the badger for the Sun's home; the badger says he does not know and directs him to a widely traveling, knowledgeable wolverine in the timber.

The badger redirects Scarface to the wolverine, the wolverine reveals the trail, and the swans carry Scarface across the water.
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Blackfoot Lodge Tales STORIES OF ANCIENT TIMES / SCARFACE / SCARFACE 95 / SCARFACE 97; lines 4265-4358 confidence: high

Scarface reaches an immense water whose other side cannot be seen, lacks food, has worn-out moccasins, and says he cannot cross or return and will die by the water.

The Sun or Above Person lives across the big water, which Scarface cannot cross unaided; swans ferry him across to a trail near the Sun's lodge.
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Blackfoot Lodge Tales STORIES OF ANCIENT TIMES / SCARFACE / SCARFACE 95 / SCARFACE 97; lines 4265-4358 confidence: medium

Scarface searches for the wolverine, cannot find him, sits down, cries for pity, says his food is gone and moccasins worn out, and then hears the wolverine address him as brother.

Scarface twice voices that he must die because his food is gone and he cannot continue, after which the wolverine appears and later the swans offer help.
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Blackfoot Lodge Tales THE BEAVER MEDICINE 121 / THE BEAVER MEDICINE 123 / THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE; lines 5454-5527 confidence: high

The man loves his wife; after they have a son, she becomes ill and dies. He mourns, carries the baby while crying, tells the child he will seek the mother and bring her back, and leaves the baby with his mother.

The man leaves his child behind to find and bring back his dead wife; guides identify her route and place her in ghost country near the ghosts' camp.
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Blackfoot Lodge Tales THE BEAVER MEDICINE 121 / THE BEAVER MEDICINE 123 / THE BUFFALO ROCK / ORIGIN OF THE WORM PIPE; lines 5454-5527 confidence: high

Traveling toward the Sand Hills, the man dreams on the fourth night of a little lodge and an old woman. She says she saw his wife pass, directs him to another old woman by a far butte, and says the ghosts' camp lies beyond the next butte.

The man receives directions through dreams, is told the journey is hard, receives instructions, and is given a medicine bundle to help him.
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Blackfoot Lodge Tales THE BLACKFOOT OF TO-DAY SQQ / INDEX / INDEX / INDEX; lines 12586-12736 confidence: low

Index entries refer to “Dream helper,” “dream person,” “Dreaming for power,” “Dreams,” and “belief in” dreams.

The index contains headings for dreaming for power, dream helper, dream person, dreams, and belief in dreams.
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Blackfoot Lodge Tales THE BLACKFOOT IN WAR / THE BLACKFOOT IN WAR 243 / THE BLACKFOOT IN WAR 245 / THE BLACKPOOT IN WAR 249; lines 10206-10302 confidence: medium

Among the Blackfeet, a war party often originates in a dream; the sample dream describes a herd of horses on a certain stream, and followers who trust the dreamer's medicine join while women make moccasins and older male kin supply arrows, powder, and ball.

A Blackfeet war party often originates in a dream that announces a destination and desired horses, after which followers join the dreamer.
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Blackfoot Lodge Tales THE LOST WOMAN / THE LOST WOMAN 1 5 / THE LOST WOMAN I9 / THE LOST WOMAN 21; lines 1316-1407 confidence: medium

The woman wakes, finds moccasins and pemmican in a bundle, eats, puts on the moccasins, and sees the person sitting with his back toward her; she can never see his face.

The dream person guides the woman while keeping his back to her; she cannot see his face and cannot reduce the distance between them.
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Blackfoot Lodge Tales THE WOLF-MAN / THE WOLF-MAN 79 / THE FAST RUNNERS / TWO WAR TRAILS; lines 3732-3763 confidence: medium

Screech Owl is introduced as a lonely boy in the Blood camp who goes off alone, stays out overnight, prays to birds and animals for help becoming a warrior, and avoids paint.

Screech Owl separates himself from ordinary camp life and prays to birds and animals for pity and help, explicitly saying he wants to become a warrior.
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Blackfoot Lodge Tales THE PEACE WITH THE SNAKES 7 / THE PEACE WITH THE SNAKES 9 / THE LOST WOMAN / THE LOST WOMAN 1 5; lines 1172-1232 confidence: medium

He builds a fire, unwraps his medicine bundle, takes out his pipe, rattles, and other objects, lets the fire burn to coals, and throws sweet herbs, sweet grass, and sweet pine on it to draw his dream-helper.

The medicine man performs a closed ritual to draw his dream-helper, and the helper is asked to go get the lost woman.
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Blackfoot Lodge Tales THE PEACE WITH THE SNAKES 9 / THE LOST WOMAN / THE LOST WOMAN 1 5 / THE LOST WOMAN I9; lines 1235-1313 confidence: medium

The dream-helper touches her and whispers, "Get up, I want to take you home"; she edges away from her sleeping husband, leaves the lodge, and follows the helper away.

The dream-helper appears at night, guides the woman away from captivity, keeps ahead of her by day and closer at night, and returns to report to the medicine man.
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Blackfoot Lodge Tales TWO WAR TRAILS 89 / STORIES OF ANCIENT TIMES / SCARFACE / SCARFACE 95; lines 4170-4262 confidence: high

The young woman says, “The Sun has spoken to me,” says she belongs to him and may not marry, and tells Scarface to go to the Sun, ask for her, and have the scar removed as a sign.

The young woman tells Scarface he must find the Sun's lodge, ask the Sun for her, and receive removal of his scar as a sign before returning.
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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’s travels involve a killing tree, sinking bridge, people-sucking wolf, consuming dish, water-monster, and other lethal figures, all of which he escapes or defeats.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 1929-1992 confidence: medium

The wife tells Clotted-Blood to go to a shining light for a burning coal; he knows it is the morning star, gets it, and brings it back.

Clotted-Blood is required to obtain the morning star as a burning coal, cherry wood from a bear-guarded thicket, and feathers from powerful Thunder birds.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 2685-2779 confidence: medium

The camp scolds Beaver for releasing Crow; Beaver says he will get the buffalo himself. Little-Dog volunteers, saying he can transform into a swallow, a pup, and a spider; Beaver says he can transform into anything.

After Crow breaks his promise, Beaver declares he will get the buffalo himself and departs with Little-Dog using transformation powers.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3174-3276 confidence: high

The chief’s daughter says she will marry Scar-Face when the scar disappears and mocks him; he leaves to seek help and decides to go to the Sun.

Scar-Face is rejected unless his scar disappears, leaves to find help, and decides to go to the Sun.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3278-3374 confidence: high

Scar-Face goes toward Sun's dwelling, meets Morning Star, hears that Sun is Morning Star's father and dangerous, and is brought to Moon, who agrees to receive him.

Scar-Face travels to Sun's place, is taken up to Sun's lodge, and later remains in sky-land while seeking removal of his scar.
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Mythology of the Blackfoot Indians CONTENTS. / INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS.; lines 3376-3471 confidence: medium

In a Piegan woman’s version, a poor scarred young man is rejected by a girl, leaves camp seeking power, reaches Sun’s place, kills attacking swans, and meets Morning Star.

In the variant, the scarred young man is rejected, leaves the camp by himself looking for power, and eventually receives medicine-man status from Sun.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4172-4252 confidence: high

A Crow Indian whose son was killed in war mourns, takes his lodge to the mountains, sleeps ten nights seeking dream power for revenge, and dreams of drumming, singing, and a man inviting him to a dance.

The mourner withdraws to the mountains, sleeps repeatedly, receives a dream with ritual instruction, and returns with a medicine practice.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 4715-4842 confidence: medium

A man fasts and sleeps on a mountain-top for four days, hears the Seven Stars' song, sees the smallest star become a person, and receives a medicine-pipe.

One man fasts and sleeps on a mountain before receiving a pipe, while another sleeps on a raft, dreams of Mink, closes his eyes, and enters an underwater lodge before receiving power and instruction.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 5797-5885 confidence: high

The husband searches, mourns the woman as lost, calls upon all living things for help, and tells his trouble to Bluebird at a nest in a broken tree.

The husband mourns his lost wife and receives successive help, instructions, and powers from Bluebird, Blackbird, Ant, an old couple, and Prairie-chicken.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14520-14644 confidence: high

Water-youths help the boy, warning that Pa'-n-dzo'avits wants to eat him and that fire will frighten the monster; they push his boat ashore, place him in a pine tree, and throw the monster back into the water.

The Water-youths guide the boy through successive threats: Pa'-n-dzo'avits, cactus fields, rattlesnakes, Dzoavits, a powerful mouse, and the Owl-people.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14520-14644 confidence: high

The boy leaves a rabbit skin with his mother as a life-token, goes toward the mountains and burning earth, and loses first one foot and then the other while trying to cross red-hot ground.

Before going to his distant grandfather, the boy tells his mother to keep the rabbit skin as a life-token that will break if he is killed.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 14520-14644 confidence: medium

A second tale begins: a boy asks about his maternal grandfather, who lives far away beyond the mountains; his mother warns he will be burned by the grandfather's terrible bear-dog.

The boy seeks his maternal grandfather beyond the mountains despite warnings of fire and a burning bear-dog, and he begins crossing burning ground.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15192-15332 confidence: medium

For the last task, the Chief tells the boy to bring a girl from beyond the big sea, promising chiefship and property. The boy crosses the sea on his enlarged colt, the girl notices him while he is handsomely dressed, and both cross back to the Chief.

The Chief requires the boy to bring a young girl from beyond the big sea, promising chiefship and property if the boy succeeds.
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Mythology of the Blackfoot Indians RELIGION. / CONCEPTIONS OF THE UNIVERSE. / MISCELLANEOUS. / II. MYTHOLOGY.; lines 15334-15455 confidence: medium

Bear travels to look for the enemy and is joined by three Indians: one transposing soil, one moving rocks, and one transplanting a pine.

Bear is joined on his journey by companions identified by extraordinary powers over soil, rocks, and a pine.
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Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11261-11353 confidence: high

"the desire to secure power by the aid of dreams, visions and tutelary helpers"; a seeker goes into the mountains at night and sees a light representing expected medicine.

The passage describes seeking supernatural power through dreams, visions, mountain vigils, fasting, prayer, and the acquisition of a helper or medicine.
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Mythology of the Blackfoot Indians SOCIAL ORGANIZATION. / VARIOUS CUSTOMS. / DANCES. / RELIGION.; lines 11261-11353 confidence: high

Culin's account says a medicine-man goes to the mountains to fast and pray; eagle, bear, and badger appear and give talon or claw tokens granting command over powers of air, earth, and under the earth; the tokens are strung on a neck cord.

After mountain fasting and prayer, eagle, bear, and badger give talon or claw tokens that command powers of air, earth, and under-earth.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 1656-1766 confidence: high

Medicines are linked with wishes, presents to the Sun, sweatlodge, and Tobacco; tears shed by people going out for visions are said to bring later reward and prosperity, sometimes many horses.

The passage connects wishes, presents to the Sun, sweatlodge, and Tobacco, and tears shed while going out for visions with later prosperity and sometimes finding many horses.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 192-296 confidence: medium

Crow mythology is described as Plains Indian in cast, with constant references to buffalo chase, warpath, quest, and often unsought intervention of supernatural saviors.

The passage names the quest and often unsought intervention of supernatural saviors as constant features of Crow mythology.
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Myths and Traditions of the Crow Indians HERO TALES . 52 / TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION.; lines 257-361 confidence: medium

Crow mythology is described as emphatically Plains Indian, with constant references to the buffalo chase and warpath, and with quests and often unsought intervention of supernatural saviors.

The passage identifies quests and often unsought intervention of supernatural saviors as frequent Crow mythological elements.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 13652-13760 confidence: medium

A Crow man says supernatural beings have given him something in a dream; he goes away, climbs a hill, sees a mountain, finds a shining star on its side, takes it home, wraps it, and keeps it hidden.

A Crow man follows a dream-gift from supernatural beings, takes a shining star from a mountain, plants it as sacred Tobacco, and transmits its cultivation and exchange to others.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14020-14117 confidence: medium

An Hidatsa war party climbs a mountain and captures a Nez Perce boy herding horses. The boy's father mourns and fasts on mountains until something tells him the boy was taken to a Missouri River camp.

The Nez Perce father mourns, fasts on mountains until he is told where his son is, then travels to the Hidatsa and later returns with a delegation to buy back the boy.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14147-14240 confidence: medium

A young Crow mourns and has a vision; he gives instructions about a crooked-horned deer, has two such deer skinned and tanned into a red-painted suit, and has a spear.

A mourning young Crow has a vision, directs treatment of crooked-horned deer, wears a red-painted suit made from their skins, and fights successfully after asking for his medicine.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14212-14305 confidence: medium

A young Crow mourns and has a vision; he gives instructions about crooked-horned deer, and two such deer are skinned and tanned to make him a red-painted suit. He has a spear.

The young Crow mourns and has a vision, then uses medicine associated with red-painted crooked-horned deer skins, a spear, and battle success against the Shoshoni.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14443-14539 confidence: medium

Children swim at the Bighorn canon; one disappears; the father cries at the water and on the fourth day is taken into the river, where he is told an alligator took the dead boy and water-beings want to eat him.

A child disappears into water, the father undertakes a four-day vigil, is taken into the river, receives information from water-beings, and retrieves the dead body from the creek mouth.
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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 14508-14604 confidence: medium

The mother has a crier summon men to search; no one finds the boy. She cuts her hair, seeks a vision, and in a dream is told the boy has been suffering for a long time.

The mother cuts her hair, seeks a vision, and is repeatedly told in dreams that the child has been suffering for a long time.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10004-10098 confidence: high

Hii'ara'wic repeatedly courts a young woman at the spring; she spills water over him and insults him; he weakens, is brought home, recovers, has moccasins and arrows fixed, and sets out.

After humiliation by the woman at the spring, Hii'ara'wic sets out seeking medicine and is redirected by a sequence of animal figures until he reaches the elk patron.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10137-10232 confidence: medium

A young man repeatedly loses at the hoop game, including two horses, his tipi, and his wife.

The young man loses everything, declares that he is seeking power, mourns at the eagle tree for four days, and receives a powerful object and instructions from the White-headed-eagle.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10202-10297 confidence: high

A young man repeatedly loses at the hoop game, staking horses, tipi, and wife; he then goes upstream looking for power, while birds and animals say his opponent's father is too powerful.

The young man loses all property and wife in gambling and explicitly goes upstream looking for power.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10202-10297 confidence: medium

At the white-headed eagle's nest, the young man mourns around the tree for four days; the eagle dives into water, brings up a blue, round, warm stone, and gives instructions for the hoop and wagers.

After four days of mourning at the eagle's tree, the white-headed eagle retrieves a warm stone from the water and instructs the young man how to use it in the hoop game.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 10235-10324 confidence: high

The little boy's father arrives; the father had told the boy to kill an elk by a lake, and the boy has the young man do it instead. The father makes four arrows for the young man and sends him to a thicket where a mole lives, saying he will be helped.

Moles receive the young man, remake his arrows, dig an underground route to the elk's sleeping place, instruct him to shoot four times and flee, and butcher the elk after it dies.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7745-7846 confidence: high

The boy falls into fire while playing, burns his face, grows up disliking it, stays inside his tipi, and paints his face before going out.

The young man repeatedly identifies hatred of one side of his face as the reason for leaving camp and approaching mountain beings.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7745-7846 confidence: high

At the first mountain encounter, speakers question him, a white tipi with medicines appears, and he is told to go farther after saying he hates one side of his face.

The young man moves from one mountain encounter to another, with tipi speakers repeatedly sending him farther before he reaches the eagle.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7745-7846 confidence: medium

A little bird tells the young man how to address the Sun; at sunset the Sun says to run four times to reach his place, and the bird later says others are waiting on the riverside, where four ducks are introduced.

The Sun tells the young man that after running four times he will reach the Sun's place.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7810-7911 confidence: high

The tale begins with a boy who fell into fire and burned his face; as a man he dislikes his face, stays inside his tipi, and paints his face when going out.

The young man leaves camp for the mountains, makes shelters, and goes out for a vision because he hates one side of his burned face.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7810-7911 confidence: medium

After hearing a voice about broken tipi poles, he reaches a big white tipi where many medicines hang from curtain-strings; when offered medicine, he says he hates one side of his face and is told to go farther into the mountains.

Two sets of tipi occupants question him, cannot or do not help him with his face, and send him farther along the mountains.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7810-7911 confidence: medium

Near clean water along a creek, the young man wants to drink but a spirit warns him not to; after crossing, he meets a bear, who says he has been waiting and tells him to get on his back.

A spirit tells the young man not to drink from attractive clean water during his journey, and he obeys before encountering the bear.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7810-7911 confidence: medium

Near clean water along a creek, the young man wants to drink but a spirit warns him not to; after crossing, he meets a bear, who says he has been waiting and tells him to get on his back.

A bear says it has been waiting and carries the young man toward the place shown by the eagle.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7848-7942 confidence: high

The young man is carried across waters and islands by successive bird groups, including black, white, and spotted ducks, with instructions to keep his eyes closed until told.

The young man is successively carried by duck groups over waters and islands, with repeated commands not to open his eyes, until he reaches a distant shore and household.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7913-8007 confidence: high

Successive ducks, including black, white, and spotted ducks, tell the young man to shut or open his eyes and carry him over waters and islands until he reaches the shore of a big sea where a boy and girl are playing.

The young man crosses vast waters and islands on the backs of successive duck groups, following instructions to keep his eyes closed until told otherwise.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7944-8037 confidence: high

The Sun orders the eagle to send the young man home because his parents have suffered; the eagle promises first-snowfall departure, assigns young eagle carriers, and gives medicine, an eagle-image instruction, an eagle claw necklace, and an eagle foot.

The young man seeks a vision, is returned by eagle helpers, receives medicine and eagle tokens, and later uses the eagle-painted tipi for foreknowledge.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7944-8037 confidence: high

The Sun orders the eagle to send the young man home because his parents have suffered; the eagle promises first-snowfall departure, assigns young eagle carriers, and gives medicine, an eagle-image instruction, an eagle claw necklace, and an eagle foot.

Young eagles transport the young man through the air, and cranes carry the fasting Hidatsa eastward toward the Sun.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 7944-8037 confidence: high

A Hidatsa fasts; cranes tell him the man he wants to see will be present in fall; seven cranes later alight, say they will show him what he wants, and carry him eastward toward the Sun, where an old man gives directions onward.

The Hidatsa fasts, is carried by cranes toward the Sun, receives Moon’s instructions, seizes the old man’s blanket, and enters the Sun’s tipi.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8009-8102 confidence: medium

Before departure, the eagle gives medicine tied to making an eagle picture on a big tipi, an eagle claw necklace, and an eagle foot.

The passage says the young man went to seek a vision, and he receives eagle medicine, an eagle claw necklace, and an eagle foot before returning.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8009-8102 confidence: high

A Hidatsa faster is told by cranes that the desired man will appear; seven cranes later arrive and one carries him eastward to the Sun.

A Hidatsa faster is visited by cranes, rides one eastward, and is taken toward the Sun.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8040-8135 confidence: medium

A young Crow man fasts in spring to see the birds’ country; Meadowlark and other returning birds offer adoption or medicine, but he refuses and asks to see their country; Nighthawk says the Seven Cranes will come.

The young Crow man fasts, refuses ordinary bird medicines and adoption, and repeatedly states that his goal is to see the birds’ country.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8105-8200 confidence: high

The tale of the Crow who went to the Birds’ Country begins: a young Crow fasts in spring to see where birds live; the meadow lark and other returning birds offer adoption or medicine, but he refuses.

The young Crow fasts with the explicit purpose of seeing the birds’ country and persists through repeated refusals and seasonal returns.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8105-8200 confidence: medium

After the sky closes, the cranes fly over water, see a black spot, and say the spot is the bird’s land; as they approach it becomes land.

After the sky closes, the cranes fly over water toward a black spot that becomes land, identified as the bird’s land.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8137-8235 confidence: high

The man stays in the Cranes’ tent, visits bird tents, receives arrows, kills deer, and cranes and other birds begin eating meat with him; the land is described as without winter and full of cherries and plums.

The man stays with bird people, receives wings, a pipe, and medicines from bird patrons, and is instructed in their use at the place where he had fasted.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8202-8300 confidence: medium

The birds make wings for the man; he flies with the Seven Cranes to the place where sky touches earth, receives a pipe from Big Crane, lifts the sky with the pipe, and receives crane, hawk, condor, and Big Crane medicines.

At the place where the sky touches the earth, the man uses a pipe and song to lift the sky so the birds can pass under it.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8435-8532 confidence: medium

The second old woman receives buffalo meat, says it is meat she likes, warns him about three women tanning elk hides, and gives him a rough stone.

Older women warn that beautiful young women will draw him in, and prescribe food substitution, disabling animal-dogs, and sequential objects for the sexual encounter.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8500-8597 confidence: high

The parents tell him how they got him and that his real people are still alive; a father figure gives him raven front feathers for protection and instructs him to kill an old buffalo and bring it to an old woman’s tipi.

The young man travels from one old woman to another, giving buffalo meat and receiving objects, directions, and protective advice in return.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8500-8597 confidence: medium

The parents tell him how they got him and that his real people are still alive; a father figure gives him raven front feathers for protection and instructs him to kill an old buffalo and bring it to an old woman’s tipi.

Raven feathers placed in the young man’s head are to be remembered in danger as a means of saving himself.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8704-8813 confidence: high

In Dwarf Tracks, dwarfs are said to be strong medicine beings; a woman sees childlike tracks at a cave, dreams she is wanted there, fasts four days, finds animal bones, meets a child-sized woman who adopts her and gives medicine, and later owns large tipis and many horses.

A woman dreams she is wanted at childlike tracks by a cave, fasts for four days, is adopted by a small woman, and receives medicine.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8951-9043 confidence: high

The injured young man makes moccasins, receives arrows, knives, and a blanket, says he will be gone two or three seasons and return, then fasts at many places. He builds a mountain shelter covered with buffalo hide, has many dreams, and continues fasting because none lets him act against One-eye.

The injured young man leaves for multiple seasons, fasts in many places, makes a mountain shelter, and seeks dreams that would enable him to act against One-eye.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9016-9108 confidence: high

The injured young man makes moccasins, receives arrows, knives, and a blanket, says he will stay away two or three seasons and return, then fasts in many places, builds a buffalo-hide-covered shelter in the mountains, and dreams without gaining power against One-eye.

After being harmed, the young man leaves for two or three seasons, fasts at many places and in a mountain shelter, and has dreams while seeking ability to act against One-eye.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9140-9237 confidence: high

The other boy fasts in the Bighorn and Wolf Mountains; during a hailstorm he lays down his blanket, is struck by lightning, lies unconscious, and the hail does not touch him.

A fasting boy climbs mountain locations, endures a storm and lightning strike, and receives medicine and songs from a man who appears beside him.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9140-9237 confidence: medium

The variant boy stays through winter at a Rocky Mountain peak after a being tells him to wait for his father; he returns during a Hidatsa Sun dance, calls a horse-owner father, gives his name as Bear-comes-from-afar, and instructs him to build seven sweatlodges.

In the variant, a being tells the boy to wait at the mountain site until his father comes when animals have young, and the boy stays all winter before returning with ritual knowledge.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9205-9302 confidence: high

In spring, thunder is heard; the other fasting boy is in the Bighorn Mountains, dreams he is wanted on the Wolf Mountains, fasts there, lies down during a hailstorm, is struck unconscious by lightning, and the hail does not touch him.

The second boy fasts in mountain settings, undergoes hail and lightning, receives medicine and songs from a man, returns to camp, marries, and becomes a chief; the variant also has a boy go out to obtain a vision and return with power.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9239-9333 confidence: high

After his arm heals, Raven-face shortens a gun barrel and spends the winter sleeping and mourning in different places seeking a vision. In a cold sleety storm he enters a bear cave, finds two cubs, and sleeps while the she-bear and male bear enter without harming him.

Raven-face sleeps and mourns in winter in quest of a vision, shelters in a bear cave, and receives ritual actions and protective words from the bear pair.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9304-9398 confidence: high

After healing, Raven-face shortens a gun barrel and spends winter sleeping and mourning in different places seeking a vision; in a sleety storm his clothes and blankets are drenched, a cold wind blows, and he looks for refuge.

Raven-face spends winter sleeping and mourning in different places in quest of a vision, enduring sleet, cold, and exposure.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9336-9433 confidence: medium

Dangling-foot is described as a great marksman who cared for Raven-face's family while Raven-face was away for a vision; Raven-face returns very thin and is fed until fattened.

The passage states that Raven-face had gone out for a vision and later describes the animal-granted powers as medicine that becomes exhausted during the buffalo pursuit.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9401-9498 confidence: medium

The hawk returns as a person on a bay horse with a red painted cut-off gun, sings, makes pines fall, and grants fleetness to Raven-face.

Raven-face is later said to have gone out for a vision, and the passage shows hawk, rabbit, and deer granting or demonstrating powers that he later uses.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9501-9609 confidence: medium

The wife tells her husband about horses at the Musselshell fork; he has her prepare turnip pudding and call four brave young men, offers them some horses, and two of the four doubt him while two decide to go.

The wife reports Moon-given information about horses at the Musselshell fork; helpers are recruited, gear is made, songs are sung, and the party leaves after dark toward the named place.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9735-9835 confidence: high

The boy cries over the girl's blow; rhubarb plants, a man, and a bear question or direct him, and the bear sends him across deep water toward a pine tree.

The boy fasts or goes without food and drink, cries while staying for a vision, follows successive supernatural directions, and receives medicine from the elk patron.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9800-9900 confidence: high

The boy cries after the girl hit him; rhubarb plants ask why and send him to a high hill; on the fourth day a man says he can do nothing and sends him farther.

The boy leaves after humiliation, cries and fasts in remote places, reaches a speaking elk skull, and is taught medicine and powers.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9939-10033 confidence: high

Hii'ara'wic asks a young woman to marry him at the spring; she spills water over him and insults him; he remains there, weakens, is brought home, recovers, and prepares moccasins and arrows to set out.

After public humiliation and weakness, the young man prepares equipment, leaves home, asks nonhuman figures for help, and seeks medicine from a higher patron.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9939-10033 confidence: high

A stag hears Hii'ara'wic's account and sends him to a white-tailed deer; the white-tailed deer also says he cannot help and sends him onward across the river to a high place with cedars.

The stag, white-tailed deer, and antelope each cannot help and redirect the seeker until he reaches the elk-man.
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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 11098-11193 confidence: medium

Buffalo that had been made disappear; Ci'rape' finds their den in rocks; two men make many moccasins and follow the tracks for three or four days.

The people search for the disappeared buffalo, follow tracks through a rock den area, and reach another land inhabited by giants.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11296-11391 confidence: high

Four oldest boys fast on the mountain for four days and compare dreams: one of war-captainship, one of captainship, doctoring, and camp leadership, one of a dwarf teaching hunting and granting strength, and one of a hawk granting war medicine.

Four older boys go on a mountain to fast for four days and report dreams or supernatural encounters that designate war, healing, camp leadership, hunting, strength, and medicine power.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11524-11621 confidence: medium

Black-elk opens his eyes in another place near a big camp on a high hill; he sees figures across the river and on a flat, later identified as his father and wife seeking visions.

Black-elk's father believes his son killed and goes out on the hills; the passage identifies both his father and wife as seeking visions.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11589-11686 confidence: medium

From the hill Black-elk sees one person across the river and another on the flat; the passage identifies them as his father and wife, both seeking visions. The old man has told him the farthest camp is his own.

Black-elk’s father and wife seek visions because Black-elk is believed dead; the father later hears a bird sing three times and then a rejoicing song.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 11689-11789 confidence: medium

Has-medicine-thunder announces that he will bring the young man back; the victim's relatives give him horses and property, and four young men who know the exact place accompany him.

Has-medicine-thunder announces that he will bring the young man back and is taken to the exact disappearance place after receiving property from the relatives.
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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 INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12081-12174 confidence: medium

A new tale begins: a young girl refuses suitors; her brother joins a war party destroyed by the enemy. She promises to marry whoever brings part of her brother's body. A young man confirms the promise, equips himself with moccasins and arrows, travels to the destroyed war party site, and searches without finding the body in the supplied excerpt.

A sister promises marriage to whoever brings part of her brother's body, and a young man sets out to search for it.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12112-12207 confidence: medium

The girl spends several days seeking a vision, then tells the Crow men she will marry anyone who brings a finger or other part of her brother's body.

The woman goes out for several days to get a vision and then announces her marriage condition to the Crow men.
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Myths and Traditions of the Crow Indians INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES.; lines 12177-12272 confidence: medium

In the next tale, a Crow girl refuses suitors because she does not want a child; her brother is captured by Sioux to be offered in a Sun dance, she seeks a vision, and she promises marriage to anyone who brings back a finger or other part of his body.

The girl goes out for several days to get a vision and afterward declares the condition under which she will marry.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4219-4309 confidence: medium

A dangerous buffalo that had killed many people is located from a hill; the boys plan to hide in deep roads or hollows and help one another if it catches one of them.

The mother warns the boys not to go to dangerous places, but they seek out the buffalo, Red-woman, and the white tipi anyway.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4312-4409 confidence: high

While the two boys sleep away from camp, Long-arm reaches down from above and takes Curtain-boy into the sky; Spring-boy seeks him and asks Old-Man-Coyote for help, promising a buffalo feast, and Old-Man-Coyote calls all birds.

Curtain-boy is taken into the sky, Spring-boy searches for him, locates the sky hole, and ascends by four arrows to the place where his brother was taken.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4942-5040 confidence: high

The remaining brother tracks Spring-boy to a knoll, finds his bow and arrows, sees a hole in the sky, and says Long-arm must have taken him.

The remaining brother tracks the captive, finds a hole in the sky, shoots an arrow at it, follows the arrow, and climbs into the sky to bring Spring-boy back.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 4942-5040 confidence: medium

The brother insists he will bring Spring-boy back, shoots an arrow at the sky hole, follows it, climbs into the sky, and reaches a raven camp with black tipis and an old woman.

The traveling boy passes through successive sky camps of animal peoples, where old women adopt him and provide information about the captive's route and fate.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5007-5105 confidence: medium

In the sky, Curtain-boy reaches a large camp with black tipis belonging to raven people; an old woman adopts him and says Long-arm passed with one of two mischievous boys, who was taken onward to another camp to be eaten in four days.

After entering the sky, Curtain-boy travels through camps of raven people, cranes, white-hawks, and eagles while seeking information about his brother.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 5962-6068 confidence: medium

The buffalo wife forbids name-calling; after the husband calls her like a ghost, she and the child vanish, buffalo and calf tracks are found, and a winter sparrow says the tracks are his wife's and lead to a big herd.

After the wife and child leave, the man follows tracks, receives animal guidance, undergoes recognition tests in the herd, and brings them back.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6027-6133 confidence: medium

The buffalo wife asks not to be called names; after the husband marries again, he calls her like a ghost, and at night she and the child disappear, leaving buffalo and calf tracks at the camp edge.

After the wife and child vanish, the man follows tracks, receives guidance from a winter sparrow and a wolf, reaches the buffalo herd, and eventually returns with wife and child.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6070-6164 confidence: high

The husband follows and repeatedly meets buffalo who call him brother-in-law, direct him toward tents, and say the wife’s father and mother are there; the buffalo are living in tents like Crow Indians.

The husband follows his wife and child into a buffalo community, receives guidance from buffalo affines, and reaches the wife’s parents.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6135-6229 confidence: high

The husband follows the trail through groups of buffalo; buffalo address him as brother-in-law and direct him toward the wife, child, and her parents in tents like Crow tents.

The husband travels to the buffalo camp, receives guidance from buffalo kin, and recovers wife and child by identifying the signs given by the child.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6232-6323 confidence: medium

At the first tipi, smoke marks the place; water in a paunch and roasted rib are present. The man eats and drinks first without inviting the woman, she eats and drinks after him, and they sleep on opposite sides.

The woman follows the man through a series of stops with repeated food, water, and sleeping arrangements, culminating at the explicitly named fourth stop where he invites shared eating, drinking, and lying together.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 6825-6924 confidence: high

At the Bighorn, people offer ten horses for the boy to look for a boy drowned for a year; he prepares a gray horse with lightning streaks, red clothing, red face paint, sword, and eagle plume, rides toward the four quarters, ascends into the air, and turns north.

The boy rides toward the four quarters, ascends into the air, receives advice from an old woman in the air, and travels to the ocean to recover the captive.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7158-7250 confidence: medium

In Red-hair's Hair, a young woman says the suitor may marry her if he brings Red-hair's hair; he asks another Indian where Red-hair is, is warned it is far, takes one hundred arrows, and sets out.

A young woman conditions marriage on the suitor bringing some of Red-hair's hair; he learns the direction, takes arrows, and sets out for a far place.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7223-7315 confidence: medium

At the beginning of “Red-hair’s Hair,” a young woman makes marriage conditional on the suitor bringing Red-hair’s hair; an advisor says the place is very far, and the young man departs with one hundred arrows.

A prospective bride says the suitor may marry her only if he brings Red-hair’s hair; the suitor departs toward the distant target.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7223-7315 confidence: medium

Following advice, the suitor kills a sheep and brings it to a man in a tipi; the man asks his purpose, warns that Red-hair’s people are strong, and directs him to a white tipi near a creek with instructions to bring an elk.

Advisors repeatedly tell the suitor that Red-hair or Red-hair’s people are strong while directing him onward.
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Myths and Traditions of the Crow Indians TALES OF SUPERNATURAL PATRONS . 152 / HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES.; lines 7713-7807 confidence: high

The young man goes upstream in a blizzard to fetch ripe sarvis-berries, finds a cave near the source, meets a bear, fills his sack from the bear's cave, and hears that four tasks will come, one of them hard.

The bear knows the young man, is called his father, provides food and crafted equipment, and gives the successful method for the final buffalo task.
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Teton Sioux Music BENT STICK CARRIED BY WOLF DREAMER / DREAMS CONCERNING THE WOLF / BUREAU OP AMEEICAN ETHNOLOGY / DREAM OF THE CROW AND OWL; lines 13627-13698 confidence: high

The dreamer closes his eyes, enters his own mind, and seeks seclusion on a butte or high place with his mind on Wakaŋ Tanka.

The seeker undergoes ritual preparation, seclusion on a hilltop, directional offerings, lamenting, and reception of an auditory message.
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Teton Sioux Music BULLETIN SI PLATE 27 / BULLETIN 61 PLATE 28 / BENT STICK CARRIED BY WOLF DREAMER / DREAMS CONCERNING THE WOLF; lines 13283-13437 confidence: medium

Brave Buffalo says that about two years after his elk dream, a wolf dream came while he was hunting alone after several days of wandering in search of game.

The dream occurs during solitary hunting; wolves encircle Brave Buffalo, he loses consciousness, follows them to a high-hill den, and receives knowledge and ritual instructions that alter his later practice.
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Teton Sioux Music BUREAU OF AMEBIGAK ETHNOLOGY / BUBEAU OF AMEEICAN ETHNOLOGY / IS - / BUREAU OP AMEBIGAN ETHNOLOGY; lines 17451-17626 confidence: high

White Shield sends the stone on its quest; people prepare a square of pulverized earth; in a dark tepee with the fire smothered, the stone appears with a turtle and clamshell, and White Shield gives the horses' location and predicts a traveler can bring them back.

The sacred stone is sent on a quest to locate lost horses and, in another episode, consulted for news of the enemy.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 5782-5933 confidence: medium

The oldest and best songs were said to be 'composed in dreams' and to come in a supposedly supernatural manner to a man seeking such experiences under established mental and physical conditions.

The oldest and best songs are said to be composed in dreams and to come in a supposedly supernatural manner to a man who prepares conditions and hopes for such experiences.
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Teton Sioux Music DREAMS CONCERNING THE BUFFALO / BUREAU OF AMERICAN ETHKOLOGY / BUREAU OF AMERICAN ETHNQLOGY / DREAMS GONCERNINQ THE ELK; lines 13116-13197 confidence: medium

In the dream, someone comes to the tent door, says he has come for Brave Buffalo, and leads him on a long difficult journey to a beautiful lodge painted yellow outside with its door facing southeast.

A visitor comes for Brave Buffalo in a dream and leads him on a long difficult journey to a beautiful lodge.
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Teton Sioux Music MN8M01R1 / TETON 6I0UX MUSIC / TWO SHIELDS / BUBEAU OF AMERICAN ETHNOLOGY; lines 25135-25435 confidence: medium

No. 180 is titled “Adventures I Seek,” sung by Two Shields; the gloss says the speaker seeks adventures in all lands and has walked amid hardships.

The speaker seeks adventures in all lands and says he has walked amid hardships.
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Teton Sioux Music NUMBER OF TONES COMPRISING COMPASS OF SONG / TONE MATERIAL / ACCIDENTALS / STRUCTURE; lines 11897-11961 confidence: medium

In the dream Lone Man hears thunder in the west and hoofs, sees nine riders coming in a cloud from the west on differently colored horses, then hears a sound in the north and sees nine riders from the north on white horses; the two groups join and approach him.

In Lone Man’s dream, riders appoint him to attack an enemy; conquering the red-painted man in water will bring him something useful for the rest of his life.
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Teton Sioux Music RHYTHMIC UNIT OF SONG / METRIC UNIT OP VOICE (TEMPO) / METRIC UNIT OF DRUM (TEMPO) / COMPARISON OF METRIC UNIT OF VOICE AND DRUM (TEMPO); lines 15673-15739 confidence: high

At age ten, Brave Buffalo looked at land, rivers, sky, animals, trees, bushes, flowers, and moss-covered stones while seeking to know who or what made them.

The passage describes a child's quest to understand the maker of nature, followed by a dream in which a stone reveals Wakan Tanka and grants access to supernatural aid.
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The Assiniboine II. MYTHOLOGY. / O 7 O / ABSTRACTS OF MYTHS. / APPENDIX.; lines 16006-16417 confidence: medium

The protagonist thinks of his comrade, says he will look somewhere, and the passage mentions a white man's house and a girl who meets him.

The protagonist thinks of and seeks a comrade, then commands an iron dog to seek where someone went; the dog tracks and scents the trail.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 10483-10580 confidence: medium

The snake man’s younger brother laments his brother’s loss; Thunder asks why he cries and carries him on spread tail-feathers up a steep mountain to Thunder’s house.

The younger brother seeks the brother he has lost; Thunder promises help if the boy kills the monster, and the brother is later recovered at the river.
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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 youth is carried by the eagle to a mountain, endures four days without food or drink, receives guiding feathers, follows directions to a pit, and encounters buffalo beings.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12020-12091 confidence: high

The man travels north, kills a buffalo, meets a big wolf who offers help if fed and cared for, and hears from the wolf about bad places ahead; the man mentions holy grandmothers or female manitous who may help him.

The husband packs his belongings, departs northward, and gains a wolf companion who scouts, guides, and aids him during the quest.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12020-12091 confidence: high

The man travels north, kills a buffalo, meets a big wolf who offers help if fed and cared for, and hears from the wolf about bad places ahead; the man mentions holy grandmothers or female manitous who may help him.

A grandmother associated with female manitous gives mink-skins for water crossing, and a grandfather gives a bow and arrows.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 12020-12091 confidence: high

In a little lodge, the grandmother says the wife was taken through two days ago and gives dried mink-skins for crossing water; later the grandfather gives bow and arrows, and the wolf gives a bunch of hair.

The man crosses large waters by tying mink-skins to his feet and sliding across, while the wolf crosses by digging under the water; mud becomes an island for lodging.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 7173-7287 confidence: medium

Four Cree travel to visit Sitcon'ski by the sea; they hear drumming and singing on successive nights and arrive on the fourth evening.

Four Cree travel for four nights to Sitcon'ski by the sea and ask him for eternal life, marriage to his daughter, and medicine.
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The Omaha Tribe CONSECRATION OF THE BOY TO THUNDER / CEREMONIAL INTRODUCTION TO INDIVIDUAL LIFE AND TO THE / SUPERNATURAL / THE OMAHA TEIBE; lines 8779-8983 confidence: medium

If the youth sees or hears something in sleep or trance, it becomes a special medium of supernatural aid; an accompanying cadence becomes the song or call for summoning aid.

A sleep or trance experience of seeing or hearing something becomes the means of receiving supernatural aid.
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The Omaha Tribe FIRST SONG / THE QUEST OF FOOD / SECOND SONG / THE OMAHA TRIBE; lines 18966-19183 confidence: medium

The buffalo bull, female mother, calf, and moving herds are addressed; they are asked to come nearer, yield food and life, and are linked to Wakon'da's power shown in multiplying herds from single pairs.

The section is titled as a quest of food, and the songs seek food and life from Wakon'da-enabled buffalo abundance.
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The Omaha Tribe FIRST SONG / THE QUEST OF FOOD / SECOND SONG / THE OMAHA TRIBE; lines 19185-19427 confidence: medium

Wakon'da gives assurance that man's supplication for animals desired as food has been heard; the previously supplicated act is now stated as accomplished.

The section title frames the material as the Quest of Food, and the hunt songs proceed from assurance of food animals to council route selection and movement toward herds.
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The Omaha Tribe PONCA CHIEF / WEAPONS / WARFARE / THE OMAHA TEIBE; lines 30159-30186 confidence: medium

The shield cover was deer skin painted to represent a vision that had come to the owner when fasting.

The shield cover is painted to represent a vision that came to the owner during fasting.
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The Omaha Tribe SECOND SONG / FIRST SONG / THE QUEST OF FOOD / SECOND SONG; lines 18892-18963 confidence: medium

Heading identifies “THE QUEST OF FOOD” and “SECOND SONG.”

The passage is titled “The Quest of Food,” and the commentary describes a supplicating song that asks the buffalo addressee to come nearer toward humans.
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The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33704-33757 confidence: medium

The stranger tells the man to stay when the people go hunting, says they will travel for a season while he teaches the mysteries, and says he will later state the expected return.

The stranger tells the man to remain after the people go hunting and says that they will travel for a season during which he will teach the mysteries.
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The Omaha Tribe SOCIETIES / THUNDER SONG / THUNDER SONG / SOCIETIES; lines 32697-32830 confidence: medium

The song speaks of a man going out to fast and pray; as he went, the Thunder beings spoke to him and called him "friend."

The song is said to speak of a man who went out to fast and pray and was addressed by Thunder beings as friend.
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The Omaha Tribe TATTOOED OSAGE / MARK OF HONOR / THE OMAHA TRIBE / FKTH. ANN. 27; lines 14759-14802 confidence: medium

The man shown was tattooed at about seventeen; he said the tattooing was to make him faithful in keeping the rites and that he sought visions by the Pipes, respected them, and sought long life for his children.

The tattooed man says he sought visions by the Pipes and treated them carefully, never laying them on the ground, with a stated aim of long life for his children.
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The Omaha Tribe THE PUBLIC CEREMONY / THE OMAHA TRIBE / SOCIETIES / THE OMAHA TRIBE; lines 35505-35590 confidence: low

The literal translation glosses terms as 'I have sought,' 'behold these,' 'people,' and 'cry of magic animals; vocables and magic cries.'

The gloss and explanation emphasize seeking and gaining possessions through magic from a mysterious stranger.
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The Pawnee - Mythology (Part I) ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475 / BUNDLE.; lines 23423-23455 confidence: high

The first abstract is headed for the daughter of Evening-Star and her sacred bundle; a beautiful girl lives in a sole western earth-lodge, many suitors die trying to marry her, and success brings a sacred bundle from Tirawa and other blessings.

The boy seeks to marry a girl whose suitors die, receives aid from the Sun, overcomes obstacles, and is ultimately sent forth with her as husband while the sacred bundle is transferred.
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The Pawnee - Mythology (Part I) ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483; lines 23885-23930 confidence: high

The boy continues west, meets dwarfs who kill game with slings, proves his bow and arrow superior, teaches them its use, and is told there are no people to the west.

The boy leaves, travels west under supernatural guidance, reaches the horizon and the gods' lodge, then returns with food, seeds, and powers that benefit his people.
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The Pawnee - Mythology (Part I) ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER.; lines 23933-23976 confidence: high

Title of the Coming Sun abstract; Coming Sun is told in a dream to stand on a hill four days, obeys, fasts, and is directed to look toward a man in a ravine going toward a spring.

Coming Sun is dream-instructed to fast on a hill for four days, undergoes directed tasks, and receives a new medicine-man status from North Wind.
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The Pawnee - Mythology (Part I) ABSTRACTS. 479 / BUFFALO. / ABSTRACTS. 483 / THE BOY WHO PREFERRED WOMAN TO POWER.; lines 23933-23976 confidence: medium

A young man who went into the field lies with a woman; she gives birth to a buffalo calf. Later a snowbird leads a hunting party, all but that young man stop following, and from a ridge he sees countless buffalo.

A snowbird leads a hunting party onward; only the young man continues to follow, and he then sees countless buffalo from a ridge.
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The Pawnee - Mythology (Part I) ABSTRACTS. 489 / ABSTRACTS. 491 / ABSTRACTS. 493 / ABSTRACTS. 495; lines 24421-24474 confidence: high

Burnt-Belly is a poor food-beggar mocked as a future brother-in-law; at a stream he has a vision of a finely costumed man who says he will become a great warrior and that power from the Sun is in a young man's shield.

Burnt-Belly receives water-side dreams, is instructed by a visionary figure, fasts four days, dives four times, is transformed in appearance, and becomes a successful warrior.
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The Pawnee - Mythology (Part I) ABSTRACTS. 497 / ABSTRACTS. 499 / S3. THE DOG-BOY WHO MARRIED THE CHIEF'S DAUGHTER. / ABSTRACTS. SOI; lines 24810-24849 confidence: low

In the beginning of 'The Poor Boy Who Wanted to Be Married,' a poor boy living with his grandmother is addressed while asleep by a buffalo chief's son, told of a buffalo home beyond mountains in a great cave, asked to return, led toward the buffalo place, and met by a little calf emerging from a hill before the passage cuts off.

The poor boy is summoned by the buffalo chief's son toward a buffalo home beyond mountains in a great cave.
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The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25490-25543 confidence: high

Animal Boy is informed by animals, returns to his people, is selected as Stone-Man's son-in-law, asks for two errand men, sends a message to the chief that buffalo will appear, and is recognized by Stone-Man's daughter, who hopes he will kill her father.

Animal Boy receives information, materials, powers, and guidance from multiple animals and animal leaders while completing Stone-Man's demands.
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The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25598-25667 confidence: high

The root is brought to the tipi, sung over, cut up, and distributed; in the night a black-clothed woman with feathers, clam shell, and powdered root teaches doctoring and is identified as the root herself.

The root appears as a woman with ritual objects and teaches the man how to use the powdered root for doctoring.
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The Pawnee - Mythology (Part I) ABSTRACTS. 509 / ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS; lines 25598-25667 confidence: high

A lovesick young man seeks help from an ugly young man favored by girls; the ugly young man says his power came from antelope and suspends him at a river bank by a lariat tied to a tree for four days, during which he sees fire and water nightly.

The young man is suspended for four days, sees fire and water, faints, enters an animals' lodge, and receives instructions for obtaining power.
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The Pawnee - Mythology (Part I) ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I; lines 25809-25865 confidence: high

A boy's marriage request is refused for lack of war honors; Yellow-Corn marries the greatest warrior; the boy becomes despondent, goes to the water dogs, is mourned as dead, mistakes a deer for a girl, and asks animals to kill him.

After rejection and despondency, the boy leaves the community, is mourned as dead, encounters animal beings, receives food, powers, medicines, and instructions, and returns transformed.
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The Pawnee - Mythology (Part I) ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I; lines 25868-25916 confidence: high

In “The Bear Medicine-Man,” a little boy follows Magpie into thick timber; a black-painted man with a feather headdress appears in vision and says the bird is the medicine-men's errand man and that he is bird; Magpie leads the boy back.

The boy follows Magpie into timber, receives visionary instruction, is taken to the animals' lodge, and is taught by the turtle/fireplace being.
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The Pawnee - Mythology (Part I) ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519; lines 25702-25761 confidence: high

A man leads the chief's son to Pahuk, ties a rope around him, suspends him over a bank to gather eagle and woodpecker feathers, disappears, and the boy realizes he is pregnant.

The chief's son is deceived and abandoned at Pahuk, brought into the animals' lodge, operated on, fed, taught, given powers, and escorted home.
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The Pawnee - Mythology (Part I) ABSTRACTS. 51I / ABSTRACTS. 513 / ABSTRACTS. JIS / ABSTRACTS. 519; lines 25763-25806 confidence: high

The boy dreams the man is Thunder-Bird, sees him as a crane-like bird and man, is promised power, keeps a feather, receives a later vision on a buffalo hunt, leaves the feather on a tree, and sees the man change between crane and man by a pond.

The boy receives dream and vision instructions, carries a feather, visits the supernatural man, learns ceremony for several days, observes a return taboo against parental touch, and later performs in the medicine lodge.
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The Pawnee - Mythology (Part I) ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527 / ABSTRACTS. 529; lines 26235-26289 confidence: high

After the storm a buffalo tells the people their sacred belongings will be restored, disappears, reappears, and invites buffalo medicine-men to buffalo country; they travel to a steep bank and enter a buffalo lodge through deep water.

Buffalo medicine-men follow a buffalo to buffalo country, enter a buffalo lodge through deep water, witness animal feats, and receive ceremonial instructions.
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The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26549-26621 confidence: high

A poor young man goes to a hill, cries, hears drumming on the fourth night, sees Eagle, follows him, and finds birds in a circle with two Swans in the center drumming while the birds whistle.

A poor young man receives the dance from Eagle, Swans, Owls, and other birds, with fasting and dream instruction, and then institutes the Sun-Dance.
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The Pawnee - Mythology (Part I) ABSTRACTS. 529 / ABSTRACTS. 531 / ABSTRACTS. 533 / ABSTRACTS. 535; lines 26623-26655 confidence: high

A mysterious unseen boy says he will take the mourner to his wife and guides him south; the young man reaches a bright tipi, where an old woman describes the dark way to spirit land, the black stream and log crossing, and gives four clay balls.

The mourning husband is guided south, receives directions to spirit land, crosses black water, enters a spirit village, finds his dead wife, and returns with her.
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The Pawnee - Mythology (Part I) ABSTRACTS. JIS / ABSTRACTS. 519 / ABSTRACTS. 52I / ABSTRACTS. 523; lines 25919-25971 confidence: high

Beaver and other animals try and fail to heal the boy; he follows Magpie, sees fire coming from water, is taken to Pahuk and Spring Mound, and grows weaker as a clay ball in his stomach enlarges.

The boy is taken through animal medicine-lodges, fails ordinary cures, is healed by a bear chief, and receives special medicine power afterward.
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The Pawnee - Mythology (Part I) ABSTRACTS. SOI / ABSTRACTS. 503 / ABSTRACTS. 505 / ROBE.; lines 24959-25014 confidence: medium

Coyote and his wife Spider-Woman are famishing; each day he cuts a small piece from her dress and eats it, then travels looking for game.

Famishing Coyote travels after finding no game, follows the smell of roasting meat for four days, and reaches a tipi with supernatural bird arrivals and buffalo calling.
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The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23728-23774 confidence: medium

A young man on the war-path goes west into mountainous country; the blamed leader ascends a hill to pray; on the fourth night, facing west, he is enveloped in storm with lightning and thunder and falls into trance.

The first leader ascends a hill to pray and enters a trance in storm; the Spotted-Horse figure is instructed to stand on a hill for four days to receive power.
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The Pawnee - Mythology (Part I) BURNT-BELLY AND THE DOG. 407 / THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II; lines 20215-20291 confidence: high

A poor young man loves a beautiful girl, gains ponies and honor, marries her, then loses her to sickness and death; he stays around her grave crying.

The young man mourns at his wife's grave, accepts guidance from a mysterious being, travels south, and receives directions for reaching Spirit-Land where his wife is among the spirits.
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The Pawnee - Mythology (Part I) CONTENTS 3 / PREFACE. / INTRODUCTION. / INTRODUCTION. 9; lines 679-719 confidence: medium

The second group is Tales of Ready-to-Give, largely cultural hero tales, associated with a northern supernatural being who is supreme guardian deity in food quests.

The Ready-to-Give tales are associated with a northern supernatural being described as supreme guardian deity in matters pertaining to food quests.
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The Pawnee - Mythology (Part I) CONTENTS 3 / PREFACE. / INTRODUCTION. / INTRODUCTION. 9; lines 679-719 confidence: medium

The third group contains true stories of supernatural beings of the earth; many concern acquisition of individual medicine or manitou, transferable by sale or gift and not necessarily hereditary.

The third group largely concerns acquisition of individual medicine or manitou that may be transferred by sale or gift.
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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: medium

The father fears the boys, later hunts and prepares meat and water, runs away while the boys are absent, and the strange boy says the father has fled because he is afraid.

The two boys act together in response to their father’s flight and search through animals, objects, and underground villages for his route.
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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) HANDSOME-BOY. 419 / HANDSOME-BOY. 42I / HANDSOME-BOY. 423 / BIG TURTLE. 427; lines 20975-21014 confidence: high

The young man returns to the place, is taken into the water, sees different animals with the Turtle as leader, is taught many mysteries, is sent home, and performs many wonderful things that the people dislike.

The boy returns to the water, is taken beneath it, sees animals under the Turtle's leadership, is taught many mysteries, and later performs wonderful things.
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The Pawnee - Mythology (Part I) HOW THE PAWNEE GOT THE EAGLE DANCE. 40I / THE DOG MEDICINE. 403 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / BURNT-BELLY AND THE DOG. 407; lines 20024-20114 confidence: high

A young man who feels poor leaves the Platte River village, goes to a high hill, cries for several days, and hears drumming from the river.

The young man leaves in distress, remains on a high hill without eating or drinking, follows repeated auditory signs, and receives a sacred dance and rite instructions.
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The Pawnee - Mythology (Part I) I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21; lines 1171-1254 confidence: medium

A young man, known as wise and as one who prays on a hill, tells his father that Mother-Moon ordered the people to continue north and that they must receive certain things from Mother-Corn; the father tells the chief, and the chief tells the people.

The wise young man prays on a hill, receives instruction from Mother-Moon, and directs the people’s northward movement through his father and the chief.
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The Pawnee - Mythology (Part I) I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21; lines 1171-1254 confidence: medium

A young man, known as wise and as one who prays on a hill, tells his father that Mother-Moon ordered the people to continue north and that they must receive certain things from Mother-Corn; the father tells the chief, and the chief tells the people.

The young man repeatedly goes up the high hill to pray or cry for the hungry people and is instructed by the old woman to return there and cry all night.
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The Pawnee - Mythology (Part I) I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO CALLED THE BUFFALO AND WENT TO NORTH-WIND. I07; lines 5282-5325 confidence: medium

The mother warns the boy about clouds and snow; the boy says nothing, follows men straight west, and keeps up for three days despite lack of food.

The boy leaves home against warning, follows men west, suffers hunger and snow, and encounters Snow-Storm while isolated.
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The Pawnee - Mythology (Part I) 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: high

In a dream, a mysterious being warns Handsome-Boy that enemies will bring hard times in about three days and says it will be near him and protect him.

A mysterious being appears in dreams, forecasts danger, promises protection, and directs Handsome-Boy's movements.
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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. 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) INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19; lines 1071-1145 confidence: medium

Late in the afternoon a woman comes from a hill, crosses the playground, passes the man, circles, goes over the hills, and turns into a buffalo.

After witnessing the transformation, the man pursues the buffalo for many days.
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The Pawnee - Mythology (Part I) J22 TRUE STORIES OF THE HEAVENLY BEINGS. / THE POOR BOY AND THE MUD PONIES. I23 / ORIGIN OF THE BUFFALO BUNDLE. I 25 / THE WIFE WHO RETURNED FROM SPIRIT LAND. 127; lines 6241-6304 confidence: medium

The young man had looked for the girl at the creek water place; after hearing of the death he knows it is the girl he liked, asks his mother for dried meat and moccasins, and leaves crying.

The young man prepares food and moccasins, leaves crying, and mourns for several days at the grave on a high hill.
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The Pawnee - Mythology (Part I) ORIGIN OF THE CHAUI. 17 / ORIGIN OF THE CHAUI. 19 / THE FOUR GODS IN THE WEST. 21 / THE SMALL-ANTS BUNDLE AND THE BUFFALO. 23; lines 1267-1330 confidence: medium

A voice from the cave calls him; he crawls in, is told to stand and look, and sees another country.

The youth is called into the cave, crawls inside, is instructed to stand, and sees another country where he receives knowledge and later instructions.
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The Pawnee - Mythology (Part I) PROUD BOY AND THE ANIMAL MEDICINE. 327 / PROUD-BOY AND THE ANIMAL MEDICINE. 329 / THE BEAR MEDICINE-MAN. 33 1 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 16450-16495 confidence: medium

The boy follows Magpie to a pond, sleeps, wakes elsewhere, and dreams of lying on the fireplace in the animals' lodge with Turtle; a song for the medicine-man's lodge recounts sleeping in one place and waking in another.

The boy sleeps and repeatedly wakes in another place; the passage explicitly connects this sequence to a song used in the medicine-man's lodge.
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The Pawnee - Mythology (Part I) PROUD-BOY AND THE ANIMAL MEDICINE. 329 / THE BEAR MEDICINE-MAN. 33 1 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN.; lines 16498-16549 confidence: medium

All the animals fail to help; they decide the boy should go to another animals' lodge farther up the Platte River, and the Magpie says it will take him.

After the first animal lodge fails to help, the animals decide the boy should go to another animals' lodge farther up the Platte River, and the Magpie offers to take him.
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The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25277-25330 confidence: high

In vision a man stands at the father’s bed, says he loved and killed the daughter, lost his place in heaven, will remain with the father, and should be made into a soft downy feather bundle; he says he is a medicine-man and will teach power.

The father paints himself, fasts, receives repeated dream or spirit instructions, journeys to a named place, and gains medicine power.
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The Pawnee - Mythology (Part I) ROBE. / ABSTRACTS. 507 / ABSTRACTS. 509 / ABSTRACTS. 51I; lines 25332-25380 confidence: high

A storm comes from the west with lightning, rain, and animal cries; lightning repeatedly strikes a river-bank spot and stuns the man. The stone man says animals will now give him power; the man takes the stone, prays to it, and enters the animals' lodge through the lightning-struck hole.

The man enters the animals' lodge through a lightning-struck place and receives powers, medicines, songs, and ritual instructions from animals.
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The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 2009-2081 confidence: high

The strange man tells the boy he will see him again, gives him a moccasin containing the symbol of Morning-Star, promises protection, and instructs him to throw the symbol at obstacles while seeking the girl.

The strange man, later identified as Morning-Star, gives the boy a moccasin containing the Morning-Star symbol and tells him to use it to overcome obstacles while seeking the girl.
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The Pawnee - Mythology (Part I) S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33 / LONG-TONGUE, THE ROLLING HEAD. 35 / LONG-TONGUE, THE ROLLING HEAD. 37; lines 2009-2081 confidence: high

The boy asks an old man to lead him to the other village. The girl comes out singing, strikes the ground with her war club, and forms a deep canyon; the boy drops the Morning-Star symbol into it and the canyon disappears.

The girl creates a canyon, water, timber, and animal obstacles, all of which are made to disappear by the boy's Morning-Star symbol.
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The Pawnee - Mythology (Part I) SUN-RAY, WHO MISTREATED HIS WIFE. I95 / HAWK SLAYS THE FIRE-KEEPER. I97 / HAWK SLAYS THE FIRE-KEEPER. I99 / THE SINGING HAWK. 20I; lines 9964-10099 confidence: medium

The song lists many places: trees by water, hills, an earth-lodge at a hill foot, river banks, cottonwood thicket, white clay, sand, black islands, hills with buried human bones, a separating stream, and an island point with a tree clump.

The song describes movement through multiple named places and ends with the sight of buffalo covering the earth near the village.
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The Pawnee - Mythology (Part I) THE BASKET GAME, OR THE WOMAN IN THE MOON. 233 / THE BASKET GAME, OR THE WOMAN IN THE MOON. 235 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239; lines 12007-12089 confidence: medium

A note on 'The Boy Who Killed the Cannibal Witch' says the story warns children against strange women as spider-women, praises birds as helpers against evil spirits, and says the lark led the boy to the gods' western lodge, where he received a sacred bundle and instructions and the people were promised buffalo.

The note says birds help destroy evil spirits and that the lark led the boy to the lodge of the gods in the west, where he received a sacred bundle and instructions.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE. 337 / THE BEAR MEDICINE. 339 / THE BEAR MEDICINE. 34I / THE BEAR MEDICINE. 343; lines 16980-17035 confidence: medium

The poor boy tells the chief's boy to bring a pony, the parfleche, and robes; they travel northeast to Wonderful River and reach the place the Bear had told the poor boy about; the poor boy tells him to be brave and not retreat so he may have different powers.

The two boys travel for many days to Wonderful River, to a place previously identified by the Bear, in order to seek powers through the prescribed ordeal.
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The Pawnee - Mythology (Part I) THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 243 / THE MEDICINE-CHILD AND THE BEAVER MEDICINE. 245; lines 12295-12360 confidence: medium

The four little men in the west command the man in the south to carry the boy to the animal lodge under Spring-Hill. The boy rides on his back with closed eyes; the carrier flies southwest, rests on a hill, flies again, and is seen in the lodge as a Hawk.

The boy is carried on the backs of animal guides, told to close his eyes, and transported over long distances toward Pahuk, where the cure is to occur.
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The Pawnee - Mythology (Part I) THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS. / ABSTRACTS. 475; lines 23349-23421 confidence: high

The girl strikes the ground to create a canyon, then creates a wide river and thick timber; the boy overcomes these by dropping a Morning-Star moccasin into them; animals from the girl's lodge are overcome; he is told he must get a baby-board.

The boy must overcome canyon, river, timber, animal guardians, and object quests before marrying the maiden.
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The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 357 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 359 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363; lines 17938-18002 confidence: medium

The woman asks whether Howling-Fox knows her; he says she is not human but Buffalo because of her tracks. She calls him her son and says she has seven children, all bulls except one missing daughter.

The Buffalo woman asks Howling-Fox to find and return her missing daughter and to bring the rings needed to identify her.
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The Pawnee - Mythology (Part I) THE BASKET GAME, OR THE WOMAN IN THE MOON. 235 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 237 / THE GIRL, SPIDER-WOMAN, AND THE BALL GAME. 239 / III. THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 12155-12196 confidence: low

The most powerful medicine-man decides to visit the boy to examine his powers and learn whether they come from animals or from heavenly gods; he brings his wife.

The powerful medicine-man undertakes a visit specifically to determine the boy's powers and whether their source is animals or gods in the heavens.
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The Pawnee - Mythology (Part I) THE BEAR MEDICINE-MAN. 33 1 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE BEAR MEDICINE-MAN. / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 16552-16597 confidence: medium

The boy finds himself on dry land, feels a heavy weight in his stomach, follows Magpie for several days, and reaches the Platte River.

The boy follows Magpie across named river places to multiple animal lodges while seeking help for a worsening affliction.
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The Pawnee - Mythology (Part I) THE BOY WHO PREFERRED WOMAN TO POWER. / WIND. / ABSTRACTS. 487 / ABSTRACTS. 489; lines 24158-24206 confidence: medium

The girl reports real-world events and her four uncles’ fat offerings at the grave. The man must hold her through four trials while her spirit struggles; he fails three and succeeds on the fourth with the uncles’ help. She flies upward, he holds her by the hair, and after eating com and beans she says she will remain.

The young man faces four named trials to hold the spirit wife, failing three and succeeding on the fourth with help from her uncles.
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The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381; lines 18787-18873 confidence: medium

In the Deer Dance narrative, a man who has long been away from the village sleeps on a high mound in the mountains and dreams of a black-painted man wearing a buffalo robe, who says he is a messenger for a Deer dance in a cave at the foot of the mountains and that the ceremony is to be given to him to take back to his people.

A wandering man dreams of a messenger who summons him to a cave Deer dance, and after waking a speaking Raven repeats the instruction.
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The Pawnee - Mythology (Part I) THE BUFFALO GAME MEDICINE. 377 / THE BUFFALO MEDICINE WAR SHIELD. 379 / THE MAN WHO MARRIED A DEER. 381 / THE DEER DANCE. 383; lines 18875-18966 confidence: high

A noise from a high mountain leads the boy to a man at the mountain entrance; the man says he came in the boy's dream and as a Raven, then arranged ravens to make noise so the boy would follow.

The Raven-Man appears in dream and Raven form, uses ravens to make noise, and brings the boy to the mountain cave where instruction occurs.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4227-4307 confidence: high

A Skidi man on the Loupe River dreams of a man wearing a robe with spotted-pony drawings, a buffalo lariat rope around his shoulders, and a small bundle; the being tells him to stand on a high hill four days and four nights.

The Skidi man is told to stand on a high hill for four days and nights; after mourning there, he receives further dream instruction.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4309-4388 confidence: medium

The owner tells his friends that a mysterious being appeared in a dream, commanded him to stand on the western hill, later commanded him to find certain things, and was seen smoking a pipe lighted by the sun.

The owner reports a dream and later vision in which a mysterious being commands him to stand on a western hill, find certain things, and learn the model of a sun-lighted pipe.
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The Pawnee - Mythology (Part I) THE FOUR GODS OF THE NORTH. 29 / LONG-TONGUE, THE ROLLING HEAD. 3I / S. LONQ-TONQUE, THE ROLLING HEAD.' / LONG-TONGUE, THE ROLLING HEAD. 33; lines 1742-1821 confidence: medium

Raven says Long-Tongue knows the girl is preparing to run away, says she has a four-day journey to people who will save her, and says those people can destroy Long-Tongue though animals cannot overcome him.

Raven tells the girl she must travel four days to a certain place where people will help and save her, and instructs her not to sleep for four days while running east.
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The Pawnee - Mythology (Part I) THE 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

A Hawk, his wife, and child live in the country. The man is a great warrior who is rarely home. While he is away and the child is gone, the woman disappears, and the boy cries and searches for his mother.

Young Hawk cries and looks for his mother after she disappears.
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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 A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49 / II. HOW THE PEOPLE GOT THE CROW-LANCE.' / THE ORIGIN OF THE PIPE-STICK CEREMONY. 53; lines 2694-2765 confidence: medium

The young man wakes from a dream, considers whether to go to the big water, decides to go, and journeys for many days to the northeast until he reaches the big stream.

The man follows a dream to the big water, is drawn into the water-monster's place, and receives instruction in an animal medicine-lodge.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE LOON MEDICINE CEREMONY. 255 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 257 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 259 / THE ORIGIN OF THE LOON MEDICINE CEREMONY. 261; lines 13263-13337 confidence: high

After another rainstorm, the man dreams of the strange man, who tells him to leave the village for Swimming-Mound on the Republican River with his people and the stone.

The man is commanded in a dream to leave the village with his people and the stone for Swimming-Mound, then acts on the instruction and journeys there.
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The Pawnee - Mythology (Part I) THE ORIGIN OF THE PIPE-STICK CEREMONY. 53 / THE GIRL WHO MARRIED A STAR. 57 / THE GRAIN-OF-CORN BUNDLE. 59 / BUFFALO-WIFE AND CORN-WIFE. 63; lines 3262-3341 confidence: medium

The woman and her son become Buffalo in the morning and leave Without-Wings asleep; he wakes, becomes an Eagle, and follows them again; in one departure they make the tipi disappear.

Without-Wings follows the Buffalo-Woman and child through repeated departures and across water and mountains toward the Buffalo village.
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The Pawnee - Mythology (Part I) THE POOR BOY WHO LOST HIS POWER. 177 / THE FLINT MAN. 179 / THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.'; lines 9034-9125 confidence: medium

The mother travels east, sees footprints and tear-drops, crosses the stream, follows the tracks, and repeatedly sings laments for her poor boy.

The mother follows footprints and tear-drops, sings laments, waits at the Prairie Dog hole, and receives instructions in a dream for recovering her son.
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The Pawnee - Mythology (Part I) THE SKELETON-MAN AND THE SUN DANCE. 409 / III. QHOST-MAN WHO BECAME A WHIRLWIND.' / GHOST-MAN WHO BECAME A WHIRLWIND. 4II / THE MAN WHO WENT TO SPIRIT-LAND.; lines 20401-20481 confidence: medium

In a dream a man with scalp-fringed leggings, eagle-feather trim, and bear claws says he stands between people and spirits, will take charge of the boy, make him great, and sends him southwest to a high hill where something has been placed.

A dream-being who claims to stand between people and spirits promises to make the boy a great man and repeatedly directs him to objects and actions that sustain his journey.
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The Pawnee - Mythology (Part I) THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97 / THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5045-5091 confidence: high

The story of Coming-Sun begins: a young Skidi man on the Loupe River dreams that someone tells him to stand on a high hill for four days and nights.

Coming-Sun receives a dream command, leaves his friends, stands on a high hill for four days and nights, cries, and then encounters a mysterious being.
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The Pawnee - Mythology (Part I) THE STONE-MAN MBDICINE-LODGE. 891- / THE STONE-MAN MEDICINE-LODGE. 293 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / THE FOSSIL GIANT MEDICINE-LODGE. 295; lines 14684-14768 confidence: medium

After the small people are on earth, the Big-Black-Meteoric-Star comes to a man in a vision and tells him where to find roots made from the destroyed large people; the supplied passage ends mid-sentence.

The Big-Black-Meteoric-Star comes to a man in a vision and tells him where to find roots made from the destroyed large people.
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The Pawnee - Mythology (Part I) THE STONE-MAN MEDICINE-LODGE. 285 / THE STONE-MAN MEDICINE-LODGE. 287 / THE STONE-MAN MEDICINE-LODGE. 289 / THE STONE-MAN MBDICINE-LODGE. 891-; lines 14563-14581 confidence: medium

A low, thick-wool young Buffalo is identified as the one to take; it has great powers and flint horns, will kill the man when it fights him, and is to lead the boy to the lodge.

The boy is told to follow the empowered Buffalo because it will lead him to the lodge, where Stone-Man waits as an opponent.
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The Pawnee - Mythology (Part I) THE STONE-MAN MEDICINE-LODGE. 289 / THE STONE-MAN MBDICINE-LODGE. 891- / THE STONE-MAN MEDICINE-LODGE. 293 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER.; lines 14635-14681 confidence: medium

While asleep, the man sees a large-statured man who speaks in the dream, saying that many of his people drowned there and that their bones rest in that place.

A sleeping man receives instructions from a large dream figure about where to find a thigh bone and how it will bring the figure’s spirit and great power.
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The Pawnee - Mythology (Part I) THE THUNDER-BIRD CEREMONY. 317 / PROUD BOY AND THE ANIMAL MEDICINE. 3I9 / THE ORIGIN OF MEDICINE CEREMONIES OR POWER. / PROUD BOY AND THE ANIMAL MEDICINE. 321; lines 16008-16014 confidence: low

The hill-side holes are said to be the "homes of the water-dogs, which possessed magic power."

A named figure, Proud-Boy, goes to the timber and to the homes of water-dogs, which are described as possessing magic power.
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The Pawnee - Mythology (Part I) THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.' / THE BOY WHO TURNED INTO A PRAIRIE DOG. 185 / THE GAMBLER AND THE GAMING STICKS. 187; lines 9230-9317 confidence: high

The younger brother sends birds; Raven reports that the brother is dead and that his head is at the gambler's lodge. The boy starts out, uses his powers to see well, and follows his brother's steps and sleeping places.

The boy leaves to hunt for his brother, uses powers to see, follows the brother's steps, and sleeps where he had slept.
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The Pawnee - Mythology (Part I) THE TURKEY RITUAL. 1 83 / SO. THE BOY WHO TURNED INTO A PRAIRIE DOQ.' / THE BOY WHO TURNED INTO A PRAIRIE DOG. 185 / THE GAMBLER AND THE GAMING STICKS. 187; lines 9230-9317 confidence: high

The boy asks where there are buffalo wallows and bones, is directed to a hillside, goes there at night among buffalo skeletons, cries at an old bull skull, and sings asking for sticks and a ring.

The boy cries and sings among buffalo skeletons; old and young bull skulls speak and promise that buffalo will help him get rid of the gambler.
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The Pawnee - Mythology (Part I) THE WOLF-WARRIOR. 387 / THE WOLF-WARRIOR. 389 / THE SCALPED MAN MEDICINE. 39I / THE SCALPED-MAN MEDICINE. 393; lines 19436-19448 confidence: low

The man is anxious to learn more about the wonderful place and goes to it again; the provided range ends the sentence after “whenever he.”

The man wants to learn more about the wonderful place he found and goes to it again, though the sentence is cut off in the provided range.
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The Pawnee - Mythology (Part I) THE WONDERFUL BOY WHO KILLED HIS FATHER. 307 / THE MEDICINE-MAN WHO KILLED HIS SON. 309 / THE MEDICINE-MAN WHO KILLED HIS SON. 31I / THE CHIEF S SON WHO RECEIVED THE ANIMAL POWER. 313; lines 15539-15612 confidence: high

Animals find the boy, carry him into their lodge, and Buffalo says he has been bewitched; Elk and Buffalo jump over him and blood is seen in their mouths.

The boy is taken into an animal lodge, healed, taught mysteries, given objects and abilities, fed, and sent back to his people.
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The Pawnee - Mythology (Part I) THE WONDERFUL BOY. 99 / I02 TRUE STORIES OF THE HEAVENLY BEINGS. / THE BOY WHO PREFERRED WOMAN TO POWER. I03 / I04 TRUE STORIES OF THE HEAVENLY BEINGS.; lines 5141-5206 confidence: medium

A hunting party sees a snow bird, repeatedly shoots at it without hitting it, follows it all day, and the bird seems to lead them on.

The snow bird avoids all arrows, seems to lead the party onward, and guides the young man to a ridge where buffalo approach.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97; lines 4808-4886 confidence: medium

The boy is received and fed by people in the west, then reaches naked people with sticks, no bows and arrows, and a rabbit-hunting way of life; they are surprised by his leggings, robe, bow, and arrows, and he says he must continue his long journey.

The boy travels west through multiple communities and continues after each encounter until he reaches the horizon.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97; lines 4808-4886 confidence: high

At a steep bank the boy sees water and distant thick fog. North-Wind says he is always near, has been with him throughout the journey, protected him, and that they have come to the horizon.

At the horizon, the boy must address the Buffalo who controls the big water and present eagle feathers and tobacco to receive permission to pass beyond.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97; lines 4808-4886 confidence: medium

North-Wind says the Buffalo sits under the bank toward the south and controls the big water. He instructs the boy to throw black eagle feathers, address the Buffalo as grandfather, ask permission to go beyond the horizon, and give tobacco and feathers.

A Buffalo at the horizon is said to control the big water and to grant passage.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE SON OF WIND, READY-TO-GIVE. 93 / THE SON OF WIND, READY-TO-GIVE. 95 / THE WONDERFUL BOY. 97; lines 4888-4901 confidence: medium

Wind tells the boy to remove his leggings, moccasins, robe, and quiver, put them all in the robe, wade into the water, and says it must take him upon his journey.

Wind takes the boy on a journey to a lodge where four gods in the west are said to teach him many things.
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The Pawnee - Mythology (Part I) US. HOW RABBIT LOST HIS TAIL' / THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS.; lines 23242-23315 confidence: high

Abstract 3 begins with people wandering before corn and buffalo; a Moon-directed boy leads them north to a new home, famine threatens, and the young man fasts on a hill, sees Moon's reflection in water, and drinks from a spring.

The young man fasts, follows Moon's directions, drinks from the spring, enters a cave, encounters an age-changing lunar being, and receives culturally important gifts.
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The Pawnee - Mythology (Part I) US. HOW RABBIT LOST HIS TAIL' / THE WHITE AND BLACK RATS. 469 / ABSTRACTS / ABSTRACTS.; lines 23317-23346 confidence: medium

Four girls gathering wood make snow snakes, follow a strange odor north, and the fourth girl alone reaches a cedar-covered hill with a rock-lodge.

The girls are drawn north by an unusual odor, and the fourth girl continues alone until she reaches the hill and rock-lodge identified as the scent's source.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22558-22636 confidence: medium

Sleepy-Young-Man is lazy; after his father says he will never get to the cannibals if he sleeps, he rises on the fourth morning, asks an old woman, and learns the cannibals live toward sunrise on a long journey.

Sleepy-Young-Man leaves after a challenge, travels toward sunrise to find cannibals, and receives guidance and provisions from old women or hosts.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23235-23273 confidence: medium

She becomes pregnant, stays close in the tipi, gives birth to male and female twin dogs, nurses and cares for them, and they grow rapidly and run away.

After the twin children run away, the woman provisions herself and follows their changing tracks toward sunset to the father’s red-painted tipi.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23506-23559 confidence: medium

In a camp-circle family, a boy cries; his mother calls Owner-of-Bag and throws him out of the tipi; he falls into Owner-of-Bag's bag, is fed, and later is missing when the mother searches.

The mother grieves, pledges and makes porcupine-quilled items, bundles them, travels in search of the child, and receives a promise of services from a voice.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23734-23799 confidence: medium

Oldest married brother keeps his brothers; two lazy brothers are warned about sleeping late, are cleaned and dressed, emerge as different men, and begin searching for owners of moon-shells.

The boys ask a sequence of old women for the way, are directed west to a special camp, and become husbands of the moon-shell owners.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 23949-24014 confidence: medium

In “The Young Man and his Father-in-Law,” failed suitors are killed; a fourth is helped by the spirit of a lake and by buffalo; a bull kills the father-in-law, his body is burned, and the young man goes to the sky.

A father-in-law kills failed suitors after arrow tasks; a fourth young man succeeds through help from a lake spirit and buffalo and the father-in-law is killed.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12685-12765 confidence: high

She finished the articles, wrapped them in one big bundle, and said, “I am going out to search for my dear child.”

The woman prepares a bundle, announces that she is going out to search for her child, and travels through difficult terrain until she finds him.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12685-12765 confidence: medium

A voice asks where she is going, and she replies, “I am in search of my dear child.”

An unseen voice pities the woman and tells her that she will find the child by continuing and following her instinct.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 12956-13056 confidence: medium

The woman traced the boy with help from a voice and was aided on return by works in porcupine quills; pregnant women may vow and make tipi designs for easy delivery.

The woman who traced the boy is described as aided by a voice and by her porcupine-quill works.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 13618-13724 confidence: high

Story 112 begins: a war-party is killed, including the brother of a beautiful young woman; she announces that whoever brings even the least bone of her brother so she can see him again will become her husband.

The sister promises marriage for the return of even a bone of her brother; the ugly man searches for months, obtains the speaking corpse from a scaffold, returns it, and marries her.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 13912-14015 confidence: medium

In a camp-circle, the oldest married brother admonishes two lazy, dirty younger brothers to rise early, drink, wash, dress, and perform men's duties, asking how they will see the owners of moon-shells otherwise.

After reforming their conduct and appearance, the two younger brothers depart to search for the owners of moon-shells, traveling night and day and receiving guidance toward the west.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 15362-15406 confidence: medium

A fourth young man is given the girl as wife; when he wants to continue his journey, the father delays him and requires provisions including arrow sticks; the young man goes in several directions crying and reaches a lake near the river.

The fourth young man reaches a lake while searching for the arrow material, is addressed by a voice or spirit, and is shown the exact plant required.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20093-20139 confidence: medium

Blue-bird climbs to a ridge, reaches another herd, is recognized as searching for his boy, asks about his wife and boy, and is told they have just gone over the next hill.

Blue-bird follows tracks across ridges and herds, asks repeatedly about his wife and son, and seeks to take the boy back.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20285-20357 confidence: medium

Buffalo-woman runs off with the calf; the man follows their tracks through several buffalo herds, tries to identify the calf by his left ear, but all calves move their ears; myths are to be told for four days and nights, and the man stays awake four nights.

In the footnoted version, Buffalo-woman leaves with the calf-son, and the man follows their tracks through buffalo herds to recover him.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 20593-20662 confidence: medium

Blue-Feather follows the trail of his wife and child, which has become like that of a buffalo cow and calf, to a divide where buffalo herds graze on the prairie.

Blue-Feather follows the animal trail into the buffalo herd and submits to conditions in order to get Calf-Boy back.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7021-7092 confidence: medium

The young man explains that his father has rebuked him for lying in bed and says he has decided to look for the cannibals; he asks the old woman where they live and in what direction.

The young man seeks information about cannibals, asks for their location and direction, and intends to undertake a difficult journey to see them.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7094-7168 confidence: medium

Sleepy-Young-Man says his father rebuked him about the cannibals and that he seeks information; the old woman gives him beef and tallow, says the cannibals are far toward the sunrise and the journey is dangerous, then gives him more food and a long piece of sinew.

Sleepy-Young-Man asks where the cannibals live, is told the journey is great, tedious, and dangerous, and continues toward their location.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7338-7381 confidence: high

The young man asks his parents to make many durable moccasins, then starts out at random carrying them after the moccasins are made.

The young man prepares travel footwear, leaves home, and repeatedly states that he seeks the beheaded ones, later described as far away, powerful, and dangerous.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 7910-7995 confidence: high

Young men follow buffalo tracks for days to a cave at the base of a mountain and decide to enter to find the place where buffalo live.

The young men follow buffalo tracks for days, enter the cave to find where buffalo live, and emerge at a place with herds in every direction.
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Traditions of the Arapaho MUSEUM OF NATURAL HISTORY / TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS.; lines 460-542 confidence: medium

“Journey to the Owners of Moon-shells.”

Entry 119 is titled Journey to the Owners of Moon-shells.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1389-1464 confidence: medium

The emerged people journeyed west to a shaking chasm or steep bank; Badger dug a pathway, the people crossed, and they continued.

After emerging, the people journey west through a chasm, Sickness or powerful obstructions, a deep river, Black-Wind, and a mountain bank.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1844-1949 confidence: medium

The woman says she is one of the Buffalo, did not intend to kill the boy, selected him to turn her people into real buffalo so they will stop eating his people, and must guide him past four circles of Buffalo bulls stationed on high hills.

The Buffalo woman tells the boy to go with her to the Buffalo people and pass unobserved through four circles of stationed Buffalo bulls.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2174-2271 confidence: medium

The grandmother has the boy cut ash and dogwood, prepares bow and arrow lengths, tells him to throw them into pond water and ask Grandfather for a strong bow and wonderful arrows; the next morning he finds a black bow and four black arrows.

The old woman instructs the boy to prepare sticks, throw them into a pond, address Grandfather for the strongest bow and wonderful arrows, and the boy subsequently finds a black bow and four black arrows.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2802-2893 confidence: high

The passage says the young man wanted to be great, and that young men went among the hills to stand, mourn, and stay away four or five days without eating or drinking.

The passage presents young men going to hills to mourn and abstain from food and drink, and the named young man begins the episode by doing this to become great.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 4463-4545 confidence: medium

A new white tipi appears where ashes were, containing a woman with a child; it later disappears. The young man sees a woman with a buffalo robe leading a child, gathers eagle feathers, and follows them.

The young man leaves the lodge, follows the woman and child, continues west after Buffalo figures, and moves through repeated hills with waiting Buffalo bulls.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5013-5108 confidence: high

The father questions the young man; the young man says he wants to go to the graveyard hill to mourn and seek help from the gods; the father applies white clay and sends him.

The young man goes to the graveyard hill to mourn and seek help from the gods, remains through a storm, and then encounters speaking animal beings that lead to his empowerment.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 5557-5651 confidence: high

A young Arikara man seeking mysterious power goes to a hill west of the village near the Missouri River, waits three days and nights, sees a man with a war-club, white clay on his body, and blood dripping from his head, becomes afraid, and runs home.

Young men deliberately go to a feared place, wait or cry there for multiple nights, and seek mysterious power; the successful one receives power after enduring the encounter.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 7041-7072 confidence: medium

The leading warrior says that if the being is a Scalped-Man they will find him, seek any power he has, and ask where the enemy are.

The leader explicitly wants to find the possible Scalped-Man to receive power and learn where the enemy are, and the men later ask him to help the war-party succeed.
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Traditions of the Caddo ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5 / ABSTRACTS. II7; lines 5672-5759 confidence: medium

The boy visits Snow-and-Cold in the north, crosses a lake on an eagle feather, avoids detection by warning geese, sleeps on snow, observes fire produced from a snow-covered fireplace place, repeats the act, and wakes unfrozen.

The boy travels to Snow-and-Cold, whose guests freeze overnight, and survives a snow bed after observing and repeating the production of fire.
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Traditions of the Caddo ABSTRACTS. II7 / ABSTRACTS. I IQ / I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121; lines 5982-5998 confidence: medium

That night the boy dreams he meets Coyote, who says the brothers are not dead, are working for bad people, will soon die if they do not escape, and promises to help rescue them.

Coyote appears in a dream, reveals that the brothers are alive but endangered, and promises to help rescue them.
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Traditions of the Caddo BVENING-STAR AND ORPHAN-STAR. 27 / THB GIRL WHO MARRIBD A STAR. 29 / THK BROTHERS WHO BECAMB UGHTNING AND THUNDER. 3I / THB BROTHERS WHO BBCAMB LIGHTNING AND THUNDBR. 33; lines 1578-1670 confidence: medium

The unknown boy makes black and blue arrows; the brothers shoot at a small elm-bark wheel until the younger brother misses and the wheel rolls far away.

After the elm-bark wheel rolls away, the brothers leave without informing their father and follow its trace for a long distance.
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Traditions of the Caddo HOW THE BUFFALO CKASBD TO EAT HUMAN BEINGS. 5 1 / THE COWARD, THE SON OF THE MOON. 53 / THE FIRST WAR PARTY. 55 / HOW THE CANNIBAL WAS DBSTROYKD. 57; lines 2739-2833 confidence: medium

The youngest boy prays for help and places an eagle feather in his hair, thinking it may have hidden power, before starting.

Before starting, the youngest boy prays for help and puts an eagle feather in his hair because he thinks it may have hidden power.
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Traditions of the Caddo I. THE CREATION AND EARLY MIGRATIONS. / ABSTRACTS. II3 / II. THE GIRL WHO MARRIED A TURTLE. / ABSTRACTS. II5; lines 5563-5639 confidence: high

The boys make arrows and a thin-bark wheel, play by rolling and shooting it, lose it when it keeps rolling away, set out after it, rest, and pray to spirits for help.

The brothers' bark wheel keeps rolling away and cannot be found, causing them to set out after it and pray to spirits for help.
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Traditions of the Caddo I06 TRADITIONS OP THS CADDO. / I08 TRADITIONS OP THE CADDO. / ABSTRACTS. / I. THE CREATION AND EARLY MIGRATIONS.; lines 5414-5449 confidence: medium

Two young brothers, the first medicine-men, dream in the woods of walking east, meeting a man with a bag, choosing medicine for long life, learning its use, waking with the memory, keeping silent, and later trying their powers.

Both medicine-receiving dreams involve eastward movement; the later dream includes a narrow trail, medicine roots, and sequential instruction by dream figures.
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Traditions of the Caddo I20 TRADITIONS OP THE CADDO. / ABSTRACTS. 121 / ABSTRACTS. 123 / ABSTRACTS. 1 25; lines 6110-6181 confidence: high

A starving poor hunter meets an unknown person seeking water, carries him there, gets on his back in the water, shuts his eyes, and sees heads of many animals.

The poor hunter enters water on Alligator’s back, sees animal heads, receives powers, and becomes successful in hunting.
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Traditions of the Caddo SPLINTER FOOT BOY. 37 / SPLINTER FOOT BOY. 39 / MBDICINB'SCRBBCH-OWL. 4 1 / TRADITIONS OF THR CADDO.; lines 2006-2051 confidence: medium

Snow-and-Cold lives with his family far away in the north; anyone visiting and staying overnight is frozen before morning.

Medicine-Screech-Owl intentionally journeys a long way to visit the deadly northern home of Snow-and-Cold and undergoes hazards there.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16649-16749 confidence: high

Destroyed moccasins on a short journey are described as a common Plains-tale incident and probably a sign of a magically performed extended journey in a short time.

Destroyed moccasins on a short journey are explained as a common Plains-tale sign of an extended journey performed through magic power in an incredibly short time.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1790-1874 confidence: medium

The boy invites young men, leads a successful war-party, and returns with many scalps; during later night dancing another warrior is carried off, making the boy angry and thoughtful because war-parties have failed to catch the animal.

The boy becomes angry and deliberates because previous war-parties have failed to catch the animal, then devises a new action involving the willow stick.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 1877-1958 confidence: medium

The father teaches the girl the young man's story: he and his sister lived between two villages; he wondered if the animal could carry him away; he asked for double balls, a shinny ball, grass, and dry limbs; they traveled, received their tipi at night, found a village, were found in fog by Coyote-Man, and the story includes the forked stick, killing the animal, placing its paw on the stick, and people requesting bird forms.

The embedded story describes the young man and his sister traveling rapidly on balls, making a fire blaze by breath, and finding their tipi and belongings present at night.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2062-2160 confidence: medium

A poor boy and his poor mother live in a tipi outside the village; people, especially men, urinate on their tipi, which smells bad.

A poor boy living outside the village is visited at night by an old man, told to go to a high hill, and later prays there before seeing celestial beings.
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Traditions of the Skidi Pawnee DOG-CHIEF, SON OF CROOKED-HAND / SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES; lines 2162-2257 confidence: medium

Near the girl's lodge, she sings about needing the baby-board with cat-hide and deer-hoof rattles. Thorns disappear when the man waves his club; the men obtain the board while the old woman sleeps, and the firewood does not attack because its spirits have been taken.

The intended bride repeatedly demands objects or conditions: a baby-board, a tree with birds, and spring water; the star helpers and the gopher woman help the boy fulfill them.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 10607-10716 confidence: medium

A man who is always away from home sees a mysterious being on the Republican River; the being is a buffalo, then a man, and this happens over several days until the man decides to follow it.

The wandering man follows the buffalo-human being through hills and ravines to a cave containing a buffalo-skull altar, prays there, and receives explanatory speech.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11016-11117 confidence: medium

The duck says, “I am a woman,” promises to teach the man its powers, and directs him to a pond or large lake where ducks stay.

After promising to teach the man powers, the duck directs him to the pond; a woman then leads him walking on the pond toward the center, where they go down.
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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 11119-11228 confidence: medium

A new heading and abstract for “The Gambler and the Slain Enemies” describe a generous gambler visiting wind spirits, receiving an invisibility feather, offering captured scalps, and a chief’s son also receiving and transmitting power.

The following tale abstract reports a night visit to wind spirits, receipt of an invisibility feather, offerings of scalps, and later transmission of mysteries by the chief’s son.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11519-11616 confidence: medium

After marriage, the young man wants to learn the gambler's secret power and stands on the hill for several days and nights mourning; the gambler comes to meet him.

The chief's son explicitly wants to learn the gambler's secret power, and the gambler says endurance may allow communication with dead people and receipt of power from them.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 11618-11722 confidence: high

Two boys hunt; a magpie leads Scabby-Bull away from the timber, while a kingfisher leads the other boy along the creek toward Pahuk Island.

A magpie leads Scabby-Bull away, a kingfisher leads the other boy toward Pahuk Island, and the deer later leads Scabby-Bull through swamp vegetation and song.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 12011-12106 confidence: low

After hunting, the boy tells his grandmother he met mysterious beings in the water; he later goes away for several days and returns.

The poor boy tells his grandmother he met mysterious beings in the water after hunting away from home.
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Traditions of the Skidi Pawnee FOX (SKIDI WARRIOR) / I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY; lines 9402-9503 confidence: high

A youth is directed by the Sun in a dream, fasts, receives a divine shield, name, and power; the synopsis also states that he is killed, revives as a bear, dies again, and continues aiding those who pray to him.

The young man is commanded by the Sun to fast on a high hill, endures an extended ordeal, is brought near death, and later receives medicine power.
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Traditions of the Skidi Pawnee I 2 I / MONSTER.208 / CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES; lines 13977-14001 confidence: medium

A man decides to pray to mosquitoes for help, strips off his clothing, and goes into thick timber near a pond.

The man deliberately prays to mosquitoes for help and power, endures their bites, and is told that they have no power to give.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 6608-6710 confidence: medium

The elk leads the boys to fine buffalo grass. The orphan boy takes spittle from the elk’s mouth, puts it into the older boy’s mouth, tells him to eat grass, and says the elk is his father and will guide them to the enemy camp.

The orphan boy says the elk will help them go straight to the place where the enemy are camped, and the elk takes the lead after the boys start.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7530-7634 confidence: high

In winter the child shoots at snowbirds; one seems hit but keeps flying and landing a few feet away, so he follows it until he falls asleep and wakes in a strange land.

The orphan boy follows a snowbird, falls asleep, wakes in a strange land, is taken by the Wind, receives instruction and gifts, and is sent back to his people.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 7636-7722 confidence: medium

The next story opens with people in a timbered country rich in game; a poor orphan boy lives with an old woman in a grass lodge, watches hunters return, and decides to leave the village even if he dies.

The orphan boy decides to leave the people, expects possible death, wanders hungry through timber, and then hears a nocturnal treetop voice.
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Traditions of the Skidi Pawnee II. THE MORNING-STAR BUNDLES.108 / ON-FOREHEAD.178 / FOX (SKIDI WARRIOR) / I 2 I; lines 8035-8122 confidence: high

The synopsis of “The Boy and the Horse” states that an orphan boy receives a dream intimation from Tirawa, obtains a wonderful horse from a rock, is recognized as leader, and later becomes a wonder-working statue.

The synopsis and narrative describe an orphan boy who receives dream guidance, finds a lariat at a stone bank, and obtains a wonderful horse associated with the rock.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3889-3991 confidence: medium

The next tale, 'The Woman Who Returned from Spirit Land,' is summarized as a youth guided by rainbow-bearing skunk-form beings to Spirit Land, where he revives his betrothed and returns with her to earth.

The next tale summary states that a youth is guided to Spirit Land, revives his betrothed there, and returns with her to earth.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 3993-4089 confidence: high

The helper returns with skunk scent, says he can go to the dead land, seeks the Wind's help, and later says the Wind has consented and skunks will help take the young man to the Spirit Land.

The young man is guided by skunks along a path to the Spirit Land, passes a threshold tipi, reaches the village of the dead, and seeks to bring the girl back.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5053-5157 confidence: high

The heading and synopsis name the story 'The Boy Who Talked With Lightning' and summarize that a poor boy seeks power, is struck by lightning, taken within the clouds, receives a rainbow, and becomes a priest.

The poor boy deliberately wanders, makes himself poor in heart, climbs hills, cries, and seeks power from animals, gods, and mysterious beings.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5270-5375 confidence: medium

The boy follows the man to an island; the man climbs a tree and jumps into the water, the boy does the same, and the boy finds himself in a lodge.

The boy follows an animal helper, enters a hidden lodge by imitating a tree-and-water action, stays with the animals, learns their mysteries, and returns changed.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 5470-5561 confidence: medium

The orphan boy says he is poor and young, looks to the sky, offers himself to the Sun or any willing god, then wanders over the prairie and follows a small stream to low land with a mound.

The orphan boy offers himself to the Sun or any willing god and then wanders over the prairie, following a stream to a mound.
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slavic

Fairy Tales of the Slav Peasants and Herdsmen FRONTISPIECE / THE ABODE OF THE GODS / TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS; lines 643-777 confidence: high

Tchervene waves his wand over the fire; flames rise, snow melts, summer appears, and strawberries cover the glade.

Marouckla is sent for strawberries and then red apples in winter, journeys to a supernatural mountain fire, and obtains the fruit through the months' seasonal transformations.
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Fairy Tales of the Slav Peasants and Herdsmen LIST OF ILLUSTRATIONS / FRONTISPIECE / THE ABODE OF THE GODS / TIME AND THE KINGS OF THE ELEMENTS; lines 374-508 confidence: high

A loving married pair live happily; the husband returns early from the fields and finds his wife missing despite searching and calling for her.

The wife disappears, the husband searches the world, consults supernatural rulers, obtains a hidden sign, and returns home with her after the spell is broken.
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Fairy Tales of the Slav Peasants and Herdsmen THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME / THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT; lines 3596-3706 confidence: high

Prince Slugobyl, a king's only son fond of travelling, receives permission to journey over the world with a servant, hoping to gain happiness, knowledge, and wisdom and return improved.

The prince leaves home to travel over the world, see strange things, meet adventures, gain knowledge and wisdom, and return improved.
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Fairy Tales of the Slav Peasants and Herdsmen THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME; lines 3256-3395 confidence: medium

Matthias, a young brave prince, resolves to try the watch despite his father's entreaties, prayers, threats, and prohibition; he sets out alone with gold and a sword.

Matthias leaves home despite paternal opposition to seek success in a supernormal royal trial.
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Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 4015-4117 confidence: high

The sun comforts Sudolisu, says Prince Junak is coming to rescue her after recovering the magic ring from the Nether World and gathering armies, but warns that other means are needed against Kostey and his sorceries.

The speaking sun informs both the princess and Junak, explains why direct military force will fail, and provides precise directions to the hidden horse, invisible club, and Yaga.
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Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 4015-4117 confidence: high

The sun tells Junak to leave his army because Kostey is proof against all weapons; only old Yaga can tell how to kill him.

The sun says Junak’s army will be useless against weapon-proof Kostey, and Junak casts away the magic ring so that the army vanishes before continuing alone toward the hidden aids.
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Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 4015-4117 confidence: medium

The sun directs Junak east to a plain with three oaks; in their center is an iron door with a copper handle, behind which are a horse and an invisible club needed for his task.

Junak follows directions to three oaks and an iron door, passes through a hidden stair and multiple doors, releases a long-enchained horse, and receives an invisible club that fights by command.
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Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 4015-4117 confidence: high

The sun tells Junak to leave his army because Kostey is proof against all weapons; only old Yaga can tell how to kill him.

The sun states that Kostey is proof against weapons and only old Yaga can tell Junak how to kill him; Junak therefore journeys to her house and later confides his plans.
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Fairy Tales of the Slav Peasants and Herdsmen THE HISTORY OF PRINCE SLUGOBYL OR THE INVISIBLE KNIGHT / THE HISTORY OF PRINCE SLUGOBYL; OR, THE INVISIBLE KNIGHT / THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES; lines 4119-4226 confidence: medium

A woman tells Junak that the Island of Eternal Life contains an oak; under it is an iron-bound coffer holding a hare, a grey duck, and an egg containing Kostey's life.

Junak travels across the sea to the Island of Eternal Life to obtain the egg needed to kill Kostey.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2141-2230 confidence: medium

After the hurricane carries off Pietnotka, the king, attendants, and Dobrotek search; the king threatens Dobrotek if he does not return her and promises Pietnotka and half the kingdom to any prince who brings her back, after which the princes ride out.

After the magical abduction, Dobrotek and the other princes search for Pietnotka; the king sets conditions and rewards for bringing her back.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2232-2337 confidence: high

The skull speaks, says it belonged to a man punished after suicide until he could save one of God's creatures, says it has suffered for seven hundred and seventy years, thanks the prince, teaches him a formula for calling a marvellous horse, and asks to be buried.

The skull teaches a formula for calling the horse; the prince recites it, and the horse appears, speaks, equips him, advises him, and carries him toward the monster.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2232-2337 confidence: medium

The horse says Princess Pietnotka has been carried off by the Dwarf with the Long Beard, a powerful magician with a two-hundred-and-eighty-pound hump, and that only the sharp smiting sword belonging to the dwarf's basilisk-eyed brother can wound him.

After receiving the horse's guidance, the prince rides immediately across mountains, through forests, and over rivers toward the monster connected with the rescue of the princess.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2339-2452 confidence: medium

The prince promises; the Dappled Horse with Golden Mane carries him to the dwarf's kingdom, where the dwarf has been pursuing Pietnotka and places an invisible cap on her head after hearing the challenge.

The Dappled Horse with Golden Mane carries Dobrotek to the dwarf's kingdom, transforms his appearance through the ear-passage episode, appears when summoned, fetches restorative waters, and instructs him how to wake Pietnotka.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2823-2927 confidence: medium

The king pretends anger at the chamberlain and friendship toward the fisherman, but thinks how to remove him because he is a peasant; he says court custom requires a wedding gift before blessing the marriage.

The king requires a wedding gift and proposes traveling to the Valley of Diamonds to obtain incomparable stones for the princess.
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Fairy Tales of the Slav Peasants and Herdsmen THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE DWARF WITH THE LONG BEARD; lines 2929-3031 confidence: medium

The old man appears on a steep rock; the fisherman calls him his divine protector; the old man blesses and draws him up, tells him he is free, and commands him to save the king, the bride, and the kingdom.

The old man, addressed as a divine protector, blesses and draws the fisherman out, then sends him to recover the magical objects and rescue the princess and kingdom.
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Fairy Tales of the Slav Peasants and Herdsmen THE MAID WITH HAIR OF GOLD / THE JOURNEY TO THE SUN AND THE MOON / THE DWARF WITH THE LONG BEARD / THE BROAD MAN, THE TALL MAN, AND THE MAN WITH EYES OF FLAME; lines 107-130 confidence: medium

“THE JOURNEY TO THE SUN AND THE MOON”

A title explicitly names “The Journey to the Sun and the Moon.”
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Fairy Tales of the Slav Peasants and Herdsmen THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD / THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON; lines 1991-2118 confidence: high

Jean asks for Annette's hand; her father requires answers from the Sun and Moon and promises Annette and his wealth if Jean returns with them.

Jean must journey to the Sun and Moon and return with answers in order to marry Annette and receive wealth.
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Fairy Tales of the Slav Peasants and Herdsmen THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD / THE JOURNEY TO THE SUN AND THE MOON / THE JOURNEY TO THE SUN AND THE MOON; lines 2120-2138 confidence: high

Annette rejoices at Jean’s safe return; her father had wished not to see him again and had sent him to seek the Sun hoping he would be burned by its heat.

Jean returns safe from an errand to the Sun that was intended to kill him, bringing knowledge and wealth.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5528-5650 confidence: high

The king becomes ill with longing for Ohnivak and tells his sons that hearing the bird sing once would cure him; he promises half the kingdom and heirship for catching it alive.

The king says Ohnivak's song would cure him and sends his three sons to catch the bird alive, after which they depart and divide their roads.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5652-5754 confidence: high

The fox runs before the prince, clears the road with his bushy tail by cutting mountains, filling ravines, and bridging rivers, and leads him to a copper castle.

The fox leads the mounted prince and uses his tail to remove obstacles by cutting down mountains, filling ravines, and bridging rivers.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5652-5754 confidence: high

The prince tells the king that Ohnivak stole golden apples from his father's tree and that his father, dying with grief, can be healed only by the fire-bird's song.

The prince says Ohnivak stole golden apples from his father's tree and that the fire-bird's song is the only remedy that can restore his father to health.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5652-5754 confidence: high

"You may have him," said the king, "but on one condition, that you bring me Zlato-Nrivak, the horse with the golden mane."

The king says the prince may have Ohnivak only if he brings Zlato-Nrivak, shifting the quest from the bird to the golden-maned horse.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5756-5874 confidence: high

Sentinels seize the prince and bring him to the king, who calls him a thief; the prince explains that the fire-bird is obtainable only in exchange for the horse Zlato-Nrivak.

The prince says the fire-bird requires the horse in exchange, and the horse's owner demands the Maiden with the Golden Locks as the next condition.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 5876-5984 confidence: high

The red fox tells the prince he now has Ohnivak, Zlato-Vlaska, and the Horse with the Golden Mane, and warns him not to stop on the way home or misfortune will overtake him.

The red fox declares that the prince possesses Ohnivak, Zlato-Vlaska, and the Horse with the Golden Mane, and tells him to return to his father's house.
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Fairy Tales of the Slav Peasants and Herdsmen THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE / OHNIVAK; lines 6109-6124 confidence: medium

The prince asks the king why he has not recognized his youngest son and says he alone obtained the Fire-Bird, the Horse with the Golden Mane, and the Maid with the Golden Hair.

The prince says he alone obtained the Fire-Bird, the Horse with the Golden Mane, and the Maid with the Golden Hair, and then recounts all his adventures.
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Fairy Tales of the Slav Peasants and Herdsmen THE SLUGGARD / KINKACH MARTINKO / LIST OF ILLUSTRATIONS / FRONTISPIECE; lines 132-250 confidence: medium

Illustration entries include the Sun or the Three Golden Hairs of Old Man Vsevede, Kovlad with the Sovereign of the Mineral Kingdom and the Lost Child, the Maid with Hair of Gold, and the Journey to the Sun and the Moon.

The illustration list includes The Journey to the Sun and the Moon.
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Fairy Tales of the Slav Peasants and Herdsmen THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD / THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD; lines 1607-1734 confidence: medium

The king says George deserves death but will show mercy if George brings him the Maid with the Golden Locks, whom the king intends to marry.

After George fails the wine test, the king substitutes a quest for execution: George must bring back the Maid with Golden Locks, and he departs on horseback.
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Fairy Tales of the Slav Peasants and Herdsmen THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD / THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD; lines 1736-1865 confidence: high

The fishermen say the Maid with the Golden Locks is Princess Zlato Vlaska, daughter of the king on the island with a crystal palace; her golden hair reflects on sea and sky, and she is the only golden-haired one among twelve princesses.

George travels through forest and sea in search of the Maid with the Golden Locks, identified as Princess Zlato Vlaska, and must satisfy her father's conditions before obtaining her hand for his master.
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Fairy Tales of the Slav Peasants and Herdsmen THE SOVEREIGN OF THE MINERAL KINGDOM / THE LOST CHILD / THE MAID WITH HAIR OF GOLD / THE MAID WITH HAIR OF GOLD; lines 1867-1988 confidence: high

The king tells George the third task: bring the Water of Death and the Water of Life so the monarch who sent him may receive the daughter with golden hair.

George is tasked with obtaining two named magical waters whose location he does not know, and the ravens retrieve them for him.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 4867-4954 confidence: medium

The parents decide their sons should marry. The father describes old Yaga, her travel in an oaken trough with iron crutches and a broom, and her twelve dowried daughters, whom the sons are ordered to win as wives.

The sons are commanded to seek old Yaga's daughters as wives; Niezguinek's weak horse reveals supernatural lineage, revives, and is asked to carry him to old Yaga's house.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 4867-4954 confidence: medium

The parents decide their sons should marry. The father describes old Yaga, her travel in an oaken trough with iron crutches and a broom, and her twelve dowried daughters, whom the sons are ordered to win as wives.

The father describes old Yaga as a witch living in another country and directs the sons to win her twelve daughters as wives.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 5062-5187 confidence: medium

The brothers imitate Niezguinek's handwriting; the forged note says that in old Yaga's house is a marvellous guzla and that Niezguinek will fetch it if the king wishes.

The king commands Niezguinek to fetch old Yaga's marvellous guzla and threatens execution if he returns without it.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 5189-5321 confidence: high

The brothers grow jealous, imitate Niezguinek's handwriting, and leave a letter claiming that a sword in old Yaga's house strikes of its own accord and that Niezguinek will bring it to the king; the king orders him to do so.

A forged letter leads the king to order Niezguinek to leave court, travel to old Yaga's house, obtain the self-striking sword, and return with it.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND / IMPERISHABLE; lines 5323-5451 confidence: high

The letter says Princess Sudolisu lives "Beyond the nine kingdoms, far beyond the ocean" in a silver vessel; the king orders Niezguinek to get her or be killed.

The king compels Niezguinek to retrieve Princess Sudolisu from beyond nine kingdoms and beyond the ocean, and Niezguinek departs with his magical horse.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4246-4353 confidence: high

A raging hurricane seizes the princess and carries her far away; the king says Vikher carried off the Princess with the Golden Hair and promises her hand, half the kingdom, and later wealth and titles to her rescuer.

Princes and knights leave to search throughout the world for the princess after the king promises her hand and royal reward.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4355-4470 confidence: high

The child weeps, embraces his parents, and promises to search the whole world for his brothers, alive or dead, even in the centre of the earth.

The prince vows to search the whole world for his missing elder brothers and sets out on a journey involving supernatural helpers and places.
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Fairy Tales of the Slav Peasants and Herdsmen THE SPIRIT OF THE STEPPES / THE SPIRIT OF THE STEPPES / THE PRINCE WITH THE GOLDEN HAND / THE PRINCE WITH THE GOLDEN HAND; lines 4472-4582 confidence: medium

The hero takes the heat-giving hood, cooling flagon, and pin-cushion, bids farewell to old Yaga and her two daughters, mounts his steed, and follows the rolling pin-cushion.

A magical pin-cushion guides the prince to the princess, and he states that he came voluntarily to rescue her and restore her to her parents.
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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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Fairy Tales of the Slav Peasants and Herdsmen TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS / THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE; lines 1035-1160 confidence: high

The Fate pulls a third golden hair and asks about a Black Sea boatman who has ferried for twenty years; the Sun says he can be released by handing his oars to the first comer. The Sun also says he must rise early to dry the princess's tears.

Plavacek has been sent to obtain three golden hairs from Dede-Vsevede, the Sun, and receives them through the Fate's help.
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Fairy Tales of the Slav Peasants and Herdsmen TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS / THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE; lines 1162-1174 confidence: high

"Apples of Youth! Water of Life!" The king says he will seek these treasures, become young by eating the apples, and live forever by drinking the Water of Immortality.

The king explicitly decides to go in search of the Apples of Youth and the Water of Life or Immortality.
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Fairy Tales of the Slav Peasants and Herdsmen TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS / THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE; lines 906-1033 confidence: high

The king says Plavacek will not become his son-in-law easily and must bring three golden hairs from Dede-Vsevede; the narration says he intends to get rid of Plavacek. Plavacek leaves his wife and sets off, expecting his godmother's help.

The king, seeking to get rid of Plavacek, sends him to obtain three golden hairs from Dede-Vsevede; Plavacek leaves his wife and journeys toward the supernatural figure's home.
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Fairy Tales of the Slav Peasants and Herdsmen TIME AND THE KINGS OF THE ELEMENTS / THE TWELVE MONTHS / THE SUN OR THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE / THE SUN; OR, THE THREE GOLDEN HAIRS OF THE OLD MAN VSEVEDE; lines 906-1033 confidence: high

Plavacek travels over mountain, valley, and river to the Black Sea, meets a boatman, and says he seeks Dede-Vsevede's three golden hairs. The boatman asks him to ask when he will be released from twenty years of ferrying passengers, then rows him across.

The boatman and two kings each ask Plavacek to question Dede-Vsevede about release, a barren youth-giving tree, and a dry life-restoring well.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 10187-10307 confidence: medium

The bride cries that Yarmil has told what she forbade and says, "I must now to the glass mountain, from which there is no liberation," before vanishing in the night.

After the bride vanishes to the glass mountain, Yarmil resolves to leave home and search for her despite the king's claim that no one has heard of such a mountain.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM.; lines 10309-10422 confidence: high

A juggler announces the witch with twelve daughters on the glass mountain. Yarmil offers ten goldpieces for its location; the juggler says it is in the east, very far away, and reportedly unapproachable within twenty miles.

Yarmil seeks the location of the glass mountain, travels far east, passes guarded barriers, reaches the summit castle, and tells the sorceress he has come for his bride.
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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 9862-9967 confidence: medium

At the mouse-hole the earth opens; Yarmil enters an open country with a white marble castle, where an entirely white lady gives him a white steed that carries him through the air to a brilliant castle and garden.

A silent white lady provides a white steed that rises through the air with Yarmil and brings him to a brilliant castle.
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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: medium

The white steed vanishes into the clouds; Yarmil enters self-opening gates and doors, passes through richer chambers, and reaches a chamber with a crystal tub, golden hoops, a golden pipe, and very clear water.

Yarmil passes through self-opening doors and increasingly splendid chambers until he reaches the plain twelfth chamber containing the inscribed diamond pan.
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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

Yarmil is entertained by the garden's trees, flowers, odors, and birdsong; he later finds a table of delicate dishes and wine placed before him in a golden goblet by an unseen hand.

Meals, wine, and a bed appear for Yarmil in the castle, and wine is placed before him by an unseen hand.
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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

At year’s end Yarmil is troubled about returning with a bride’s gift, continues bathing the toad, and finds a written message saying the gift is in the pan and to put the speaker back in the pan.

Yarmil must return to his father with a gift from his bride and is later commanded to return again with a portrait; each return involves travel from the hidden castle realm to the king’s court.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS.; lines 9328-9447 confidence: medium

The fiery man leads the fisherman to a high cliff with stone steps, gives him an herb to keep always, and tells him the steps will bring him to a high mountain overlooking a fish-rich lake where he may fish on Mondays.

Stone steps, a high mountain, and a mighty wind carry the fisherman to an unknown forested country with a broad lake prepared for his fishing.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS.; lines 9449-9546 confidence: medium

On Monday the fisherman carries the wonderful herb, is transported to the mountain, goes to the lake with the waiting boat, catches nothing twice, draws out three fish the third time, and returns instantly to the valley.

The fisherman carries a wonderful herb, is transported to a mountain, reaches a lake with a waiting boat, catches the fish, and returns instantly.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS.; lines 9548-9654 confidence: medium

The king asks the fisherman to take him to the lake; at the cliff the fisherman gives him herb received from the fiery man, takes his hand, and a mighty wind carries them through the air while the body-guard remains behind.

The king leaves the palace to inspect the fish's lake, uses herb-assisted wind travel to reach a mountain and lake, then crosses water toward a hidden castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars CHEKH MYTHS AND FOLK-TALES. / BOYISLAV, YOUNGEST OF TWELVE. / THE TABLE, THE PACK, AND THE BAG. / THE KING OF THE TOADS.; lines 9656-9775 confidence: high

The old boatman gives the king a green twig, says it will be useful, tells him he will return by dry land, and disappears.

The old boatman gives the visiting king a green twig that later neutralizes the queen and is intended for possible use against the King of the Toads.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE.; lines 6876-6995 confidence: high

When Ivan's back heals, he asks to search for Yelena; the serpent says he spent thirty-three years getting her, warns that she is cunning, and gives Ivan a self-flying carpet.

After Ivan asks to search for Yelena, the serpent gives him a carpet that flies wherever desired.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars 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: medium

When Ivan's back heals, he asks to search for Yelena; the serpent says he spent thirty-three years getting her, warns that she is cunning, and gives Ivan a self-flying carpet.

Yelena is named Yelena the Wise, and the serpent warns Ivan that she is terribly cunning and will deceive him even if he catches her.
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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.

Yelena requires suitors to hide three times; failure results in beheading, and eleven previous heroes' heads are displayed at her gate.
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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 INTRODUCTION. / JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN.; lines 783-914 confidence: high

The Tsar grieves, asks which son will seek their mother, the two elder brothers go, and Ivan persuades his father to let him leave.

The two elder brothers depart first; Ivan, the youngest, later insists on leaving and continues the search through the guided route and mountain ascent.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars INTRODUCTION. / JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN.; lines 783-914 confidence: high

Ivan rides to a forest castle, meets an old man who calls him nephew, and receives a ball that will lead him to mountains, a cave, and iron claws.

The uncle’s ball rolls before Ivan to lead him to the mountains, and the Copper Tsaritsa’s copper ball leads him to the Silver Kingdom.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars INTRODUCTION. / JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN.; lines 783-914 confidence: medium

The Copper Tsaritsa meets Ivan, hears his search for Nastasya, points him to her sister in the Silver Kingdom, gives a copper ball and ring, and asks rescue from Whirlwind.

The Copper Tsaritsa says Whirlwind keeps her and asks Ivan to rescue her; the Silver Tsaritsa says Whirlwind has confined her nearly three years.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars INTRODUCTION. / JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN.; lines 916-1050 confidence: high

The unnamed woman sends Ivan to Yelena in the Golden Kingdom, gives him a silver ball and silver ring, says Whirlwind holds her captive and visits every two months, and asks for rescue.

Ivan receives a silver ball and then a golden ball, follows each, and is led successively to Yelena and to his mother.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS.; lines 3055-3173 confidence: medium

Katoma says Ivan cannot win Anna alone but may succeed if he takes Katoma and does what Katoma says; Ivan gives his word to obey him, and they set out.

Ivan and Katoma prepare for the road, travel for years through many lands, and arrive at Anna's palace to ask for marriage.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS.; lines 3055-3173 confidence: high

Anna, though forced to prepare for the wedding, plots to gain time and remove the bridegroom by assigning difficult tasks, first ordering Ivan to bring and cut up a great iron pillar for kitchen fuel.

After the court requires her to marry Ivan, Anna plots to gain time and get rid of him by assigning difficult tasks before the wedding.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS.; lines 3055-3173 confidence: high

Ivan assigns the iron-pillar task to Katoma; Katoma carries the pillar to the kitchen, cuts it into small pieces, and places four pieces of iron in his pocket for future use.

Ivan repeatedly delegates Anna's tasks to Katoma, who carries and cuts the iron pillar and goes to test the horse.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS.; lines 3286-3418 confidence: high

Katoma tests the first well by throwing in a green branch; before it reaches the water, it bursts into flame, and the heroes accuse Baba-Yaga of deceit.

Baba-Yaga first leads the heroes to a fiery well revealed by a green branch bursting into flame, then to a second well revealed as good by a dry branch budding and blossoming.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1353-1463 confidence: high

The Tsar grieves over the lost apples and promises kingdom reward to whichever son catches the Fire-bird alive in his garden.

The Tsar promises half the kingdom in life and the whole kingdom after death to the son who brings him the Fire-bird alive.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1353-1463 confidence: medium

Dmitri and Vassili each watch under the apple-tree, fall asleep, miss the Fire-bird's arrival and apple-plucking, and tell their father that she did not come.

The two elder sons fall asleep and miss the Fire-bird, while Ivan, the youngest brother, obtains one of its tail feathers.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1353-1463 confidence: high

The Tsar blesses the sons and tells them to bring the Fire-bird alive; Dmitri and Vassili resent their youngest brother because he pulled a feather from the bird's tail.

Ivan asks for his father's blessing and leaves on the Fire-bird quest despite the Tsar's warnings about his youth, the journey's difficulty, and possible dangers to the realm.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1465-1576 confidence: high

Ivan grieves for his horse and walks exhausted; the Gray Wolf says he is sorry for Ivan and for eating the steed, and offers to carry him.

The Gray Wolf speaks to Ivan, carries him with extraordinary speed, gives warnings at each guarded location, and continues to help after Ivan's disobedience.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1465-1576 confidence: high

Tsar Dolmat says Ivan should have asked for the Fire-bird honorably, threatens to publicize his dishonor, and offers pardon and the Fire-bird if Ivan brings the golden-maned steed from Tsar Afron beyond the thrice ninth land.

Dolmat and Afron each send Ivan beyond the 'thrice ninth land' to the 'thirtieth kingdom' for a new object or person, extending the quest from bird to steed to princess.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1578-1681 confidence: medium

The Gray Wolf says he will turn himself into Yelena, be given to Tsar Afron, and later escape after asking permission to walk in the open field when Ivan remembers him.

Ivan obtains the golden-maned steed and the Fire-bird with the golden cage through the Gray Wolf's guidance, transport, and transformations.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1683-1793 confidence: high

The Gray Wolf brings Ivan to the place where it had torn his horse, declares its service ended, runs aside, and Ivan weeps before continuing with the princess.

The Gray Wolf returns after parting from Ivan, obtains magical waters, restores Ivan, and carries him rapidly home.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1683-1793 confidence: medium

The Gray Wolf promises to spare the young raven if the raven flies beyond the thrice ninth land to the thirtieth kingdom and brings the water of death and the water of life.

The Gray Wolf sends the raven beyond the thrice ninth land to the thirtieth kingdom to bring the waters of death and life.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1796-1921 confidence: high

The Tsar has a courtyard pillar with gold, silver, and copper rings, dreams of a silver-haired horse with the moon on its forehead tied to the gold ring, and promises his daughter and half the kingdom for interpretation and retrieval of the horse.

The Tsar’s dream reveals the desired horse, and the announced task is to interpret the dream and obtain it.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars JEREMIAH CURTIN. / RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF.; lines 1923-2058 confidence: medium

Ivan warns the travelers, stops them from using the apple-tree, well, and bed, cuts the traps, sees blood from the first two, and is carried by his silver-haired, moon-marked horse past jaws stretching from earth to sky.

Ivan loses the silver-haired, moon-marked horse to the little man and must follow special instructions, gain helpers, and complete a task to recover it.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12542-12648 confidence: medium

The eldest son tries his fortune, returns after a year with the top of the copper bridge, and is dismissed by the king as a soft hero.

Each son asks leave to try his fortune; the elder two journey for a year and return with bridge-tops, while Mirko prepares by seeking a fitting steed.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12542-12648 confidence: high

Mirko seeks a steed; an old witch advises him to ask for the horn, summon the golden-haired steeds, reject them, and choose the shaggy crooked-legged old mare whose tail makes the palace tremble.

The old witch gives Mirko special knowledge: use the horn to call the steeds, reject the golden-haired horses, and choose the last, outwardly poor old mare whose power is shown by shaking the palace.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12650-12786 confidence: high

The mare says: "first thou must feed me, for without that it will be hard to endure the long road."

The mare speaks, requests ritualized feeding, renews equipment, instructs Mirko, and carries him out on the journey.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON.; lines 12650-12786 confidence: medium

Mirko sees a great river and a copper bridge; the steed says this is the bridge whose top his first brother brought home.

Mirko passes successive rivers and copper, silver, and golden bridges, with the golden bridge guarded by lions.
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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: medium

Mirko sees a narrow glass road over bottomless emptiness; the steed says they must cross with extreme care, tells him to close his eyes and hold fast, and then carries him through another region of faint light behind and dense darkness ahead.

Mirko relies on a speaking steed to cross a glass road over bottomless emptiness and then pass through dense darkness before reaching the Hero's remote meadow.
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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 12895-13004 confidence: medium

The Hero praises Mirko's deeds and future heroism; the old king says Mirko may not yet face Doghead, and the Hero explains that Doghead lives in the north and is unmatched under the sun.

Mirko hears that Doghead is an unmatched hero in the north, prepares provisions, rides his swift steed, and arrives at Doghead's castle to call him out.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15062-15196 confidence: high

The children hang and cover the picture in the marble palace. Reports of the palace and garden spread; the king wants to visit, but the old woman gives him a drug so that he falls ill, then offers to go in his place.

The old woman drugs the king before he can visit, fails to destroy the children directly, and prompts the boy to seek the tree in an enchanted palace.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15062-15196 confidence: medium

At the flower-garden, the witch says it would be seven times more beautiful if the children brought the world-sounding tree from an enchanted palace. The boy becomes restless, bids his sister farewell with tears, and departs for the tree.

The witch and third guard both locate the world-sounding tree in an enchanted palace or garden, and Yanoshka journeys to obtain it.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15198-15314 confidence: high

The boy uses the golden rod to open an enchanted castle, passes maidens offering music, dance, food, and drink, circles the world-beautifully sounding tree three times at the garden center, and escapes as the door catches his boot heel.

The boy retrieves a wondrous sounding tree from an enchanted castle, returns with it, and then departs again to seek the speaking bird from another enchanted castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15316-15421 confidence: high

The king's son refuses the non-golden world-sweetly speaking bird, reaches for a prettier golden-feathered bird, and is instantly turned to stone as the stone-wall door closes.

During the quest for the bird, the king's son chooses the attractive golden-feathered bird rather than the world-sweetly speaking bird and is immediately turned to stone.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15316-15421 confidence: high

The two children receive the old woman cordially; she praises the marble palace, flowery garden, and world-sweetly speaking bird, then says the garden would be better with a silver lake and golden fish.

The old woman praises the garden but says it needs the world-silver lake and golden fish, then tells where they are; the king's son becomes restless and departs to seek them.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15316-15421 confidence: medium

Marishka waits daily for her brother, follows his trail through enchanted castles, and meets a devil guard who says her brother is inside, turned to stone for disobedience.

Both rescue and lake-quest episodes involve enchanted castles guarded by devils, with questions, warnings, weapons, and progression through first, elder, and eldest guardians.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15316-15421 confidence: high

The old woman says the world-silver lake and world-golden fish are in an enchanted castle and that the fish will come if the lake is brought; after she leaves, the king's son has no rest and departs.

The king's son travels across forty-nine kingdoms and the Operentsia Sea to seek the world-silver lake.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15423-15510 confidence: high

An unnamed speaker says the object is in the enchanted castle, gives a golden rod, explains how to open the door, and lists prohibitions involving calls, maidens, food, drink, treasure, snakes, toads, and the silver lake.

The passage presents a set of instructions and prohibitions for entering the enchanted castle, resisting temptations and terrors, circling the silver lake, and returning safely.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN.; lines 15423-15510 confidence: high

The king's son ignores the maidens, passes treasure without touching it, runs through snakes and toads, circles the silver lake three times, and escapes as the wall nearly closes, losing a boot heel.

After the king's son completes the castle task and returns, the silver lake appears flowing through the home garden with golden fish.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars Myths and Folk-tales of the Russians, Western Slavs, and Magyars / CONTENTS. / RUSSIAN MYTHS AND FOLK-TALES.; lines 127-179 confidence: medium

“Go to the Verge of Destruction and Bring Back / Shmat-Razum”

A title commands someone to go to the Verge of Destruction and bring back Shmat-Razum.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / CHEKH MYTHS AND FOLK-TALES. / MAGYAR MYTHS AND FOLK-TALES. / INTRODUCTION.; lines 603-697 confidence: medium

The Shee an Gannon is cited as born in the morning, named at noon, and going in the evening to ask for the daughter of the King of Erin.

The Shee an Gannon goes to ask for a king's daughter, and Ivan Tsarevich goes in search of Peerless Beauty, his bride, while both are presented as extraordinarily young figures.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON.; lines 2180-2298 confidence: high

The maiden asks her father’s blessing, has three pairs of iron shoes, three iron staves, three iron caps, and three iron Easter cakes made, and journeys through darkening forests as the first set wears out or is consumed.

After Bright Finist stops coming, the maiden obtains a blessing, equips herself, and travels through forests while repeatedly saying she seeks Bright Finist.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON.; lines 2180-2298 confidence: high

The maiden asks her father’s blessing, has three pairs of iron shoes, three iron staves, three iron caps, and three iron Easter cakes made, and journeys through darkening forests as the first set wears out or is consumed.

The maiden uses three sets of iron shoes, caps, staves, and cakes; each stage is marked by wearing down or consuming one set before another hut encounter.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON.; lines 2180-2298 confidence: high

The maiden encounters an iron hut on hen’s legs turning without ceasing, commands it to face her, enters, and sees a Baba-Yaga stretched across the hut who asks where she is going.

The maiden repeatedly commands a turning hut on hen’s legs, meets a Baba-Yaga, is questioned, and receives information and aid from the first two Baba-Yagas.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON.; lines 2300-2437 confidence: medium

The maiden is given a swift steed, rides until the forest thins, sees the blue sea, and in the distance sees golden summits above white-walled chambers identified as Bright Finist the Falcon's kingdom.

The maiden travels beyond the thinning forest to Bright Finist's kingdom and repeatedly trades valuables and finally her steed for access to him after he has married a Tsar's daughter.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON.; lines 2439-2577 confidence: high

The Tsar tells all his sons-in-law that a pig with gold bristles exists in another kingdom and asks whether they can obtain it; the two crafty sons-in-law ride away on the best horses.

The Tsar assigns quests for a pig with gold bristles and then for a deer with golden horns and a golden tail.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON.; lines 2439-2577 confidence: high

"Come, blue-brown, cunning bay, stand before me as leaf before stem!"

The simpleton summons the wondrous horse, transforms, and two youths immediately provide the requested tent, bed, and pig with gold bristles.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars RUSSIAN MYTHS AND FOLK-TALES. / THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON.; lines 2579-2717 confidence: high

The simpleton asks for a tent, a bed, and a deer with golden horns and golden tail; they appear immediately, and he lies on the bed while the deer walks nearby.

The passage centers on obtaining animals marked by gold: the deer with golden horns and tail and the golden-maned steed with golden tail, each sought for the Tsar.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS. / MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS.; lines 11875-12004 confidence: high

The King of the Crows arrives in a six-horse coach, says his army is hungry, asks for the cows, and promises the poor man four cows at the black castle in the north.

The poor man leaves his family and travels through many remote places to find the black castle in the north.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS. / MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS.; lines 11875-12004 confidence: medium

The poor man reaches the king's shepherds, who are cooking kasha; they identify him, feed him, let him sleep, give him cheese, refill his bottle, and show the road.

The king's shepherds and horseherds recognize the traveler, state that they were ordered to receive him kindly, and provide food, lodging, supplies, and directions.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS. / MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS.; lines 12006-12125 confidence: medium

The swineherd says he serves the castle's lord, describes the castle as stone-walled and whirling on a golden cock's foot, gives a shining axe to open the wall, warns of the danger, and advises asking for the salt-mill.

The seeker must enter a sealed, whirling castle by a precise action with a special axe and risks being crushed by the door.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS. / MAGYAR MYTHS AND FOLK-TALES. / THE POOR MAN, AND THE KING OF THE CROWS.; lines 12006-12125 confidence: high

The swineherd says he serves the castle's lord, describes the castle as stone-walled and whirling on a golden cock's foot, gives a shining axe to open the wall, warns of the danger, and advises asking for the salt-mill.

The swineherd explains how the castle can be entered, supplies the shining axe, warns of the danger, and tells the poor man what object to request.
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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

The king is incurably ill; after two dreams and a third-night vision, three princesses say he must free them on Black Island to recover, otherwise he will die.

The king's recovery is explicitly tied to the dream-vision command to free the three princesses on Black Island.
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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

The king is incurably ill; after two dreams and a third-night vision, three princesses say he must free them on Black Island to recover, otherwise he will die.

The princesses ask to be freed, and the horse identifies Boyislav's goal as freeing the three princesses through visits to their castles.
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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 8418-8534 confidence: high

At the third castle, a still more beautiful princess hosts Boyislav; remembering the horse's words, he rejects her, gathers food remnants, and runs off.

The horse repeatedly instructs Boyislav: how to treat the princesses, to pluck only four apples, to throw an apple into the sea, and to ask the king only for a rope.
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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 8418-8534 confidence: medium

The horse takes Boyislav to the sea and orders him to throw in an apple; after he obeys, a road five hundred miles long rises out of the sea and they travel along it.

A golden apple thrown into the sea causes a five-hundred-mile road to rise from the water, enabling onward travel.
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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 8536-8653 confidence: high

The horse sternly repeats that Boyislav must throw the second apple into the sea; he obeys, a five-hundred-mile road rises from the waves, and the horse carries him toward Green Island while explaining how to obtain the table cloth.

Boyislav is guided by the horse through sea-crossings to Green Island and White Island, where he obtains the table cloth and taper by following instructions.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 3466-3586 confidence: high

The eldest son and then the second son receive the Tsar's blessing to search for their mother or brother and mother; each departs and disappears.

The two elder sons disappear after setting out, while Ivan, the youngest, begins and continues the quest.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 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

In the Copper Kingdom, three and thirty spoonbill maidens embroider towels with towns and suburbs; the Copper Tsaritsa warns Ivan about her father Raven son of Raven and gives him a ball to reach her second sister.

The Copper, Silver, and Golden Tsaritsas warn Ivan about Raven son of Raven and provide balls or detailed instructions for continuing.
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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 3588-3719 confidence: medium

Raven son of Raven returns, drinks the water of weakness, carries Ivan over mountains, valleys, caves, and clouds, offers treasure, and finally gives Ivan the feather staff after Ivan presses on his wings; Raven then becomes a common raven and flies away.

Ivan wants only the feather staff, forces Raven son of Raven to yield it, and later uses it to summon aid.
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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 3588-3719 confidence: high

Ivan wakes, remembers what happened, strikes the earth with the feather staff, and twelve youths appear; at his command they carry him into the free world.

When Ivan strikes the earth with the feather staff, twelve youths appear, ask his command, and carry him into the free world.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 3722-3850 confidence: high

A Tsar and Tsaritsa have a son, Ivan Tsarevich; maidens cannot rock him to sleep, and the Tsar promises Peerless Beauty as bride, after which Ivan sleeps three days and three nights.

The father's cradle promise motivates Ivan to leave home and seek Peerless Beauty in a far distant kingdom.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE 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 3852-3974 confidence: high

Ivan says his father promised him Peerless Beauty as bride, described as "the daughter of three mothers, the granddaughter of three grandmothers, and the sister of nine brothers," and asks where she lives and how to reach her.

Ivan says Peerless Beauty was promised to him as bride and seeks directions to her dwelling.
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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 3852-3974 confidence: high

The Mogol bird arrives late, says it was arraying Peerless Beauty for mass, and the old woman asks it to carry Ivan to her.

The Mogol bird agrees to carry Ivan to Peerless Beauty but requires three forties of beef and a vessel of water; Ivan feeds it throughout the flight.
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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 3976-4098 confidence: medium

Ivan wakes, finds Peerless Beauty gone, weeps, comes to Koshchéi Without-Death’s kingdom, asks lodging of an old woman, and hears from her that he cannot kill Koshchéi and that Koshchéi will go to war the next day.

After waking and finding Peerless Beauty gone, Ivan Tsarevich weeps, travels to Koshchéi’s kingdom, and attempts to reach and recover information through her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS.; lines 4100-4220 confidence: high

Koshchéi says, “My death is in an egg, the egg is in a duck, and the duck is in a stump floating on the sea.”

Ivan must reach the sea and obtain an egg hidden inside a duck inside a stump, requiring sequential actions by helpers.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT.; lines 6850-6873 confidence: medium

All three figures catch Ivan up and bear him to the thrice-ninth land, the thirtieth kingdom.

The three helpers carry Ivan Tsarevich to the thrice-ninth land, the thirtieth kingdom, where he receives further instructions.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA. / VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT.; lines 6850-6873 confidence: high

At the thirtieth kingdom, the helpers tell Ivan to go to the blue sea where a marvellous mare lives; twelve men mow and twelve rakers rake before her, and she follows and eats the hay.

Ivan is instructed to go to the blue sea, wait for the colt with a star on its forehead, seize it quickly, and use it as his heroic steed.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 10873-10999 confidence: medium

The old man appears and asks three times whether Jalmir is sleeping; on the third time Jalmir answers and sees him by the bed.

A white-bearded old man appears at night, calls to Jalmir three times, and gives precise directions for the next stage of the journey.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11121-11233 confidence: high

In a chamber of books, the brothers read that the king has no birds in his kingdom; the eldest proposes telling the king that Jalmir knows about birds and should be sent for them.

The brothers maneuver the king into commanding Jalmir to bring birds, and Jalmir departs at dusk with the white steed to obtain them from the sorceress's castle.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11235-11361 confidence: high

Beyond the castle-land boundary, the white steed orders Jalmir to open the cage and let the bird fly, and Jalmir obeys.

The white steed speaks, flies, comforts Jalmir, gives precise instructions, and enables him to fulfill the king's difficult demands.
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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: high

Jalmir says he knows nothing of wine but will go and see; the king, angry, threatens that Jalmir will answer with his head, and Jalmir goes to the steed.

The king threatens Jalmir over the wine; the speaking steed transports him, instructs him, fights the sorceress, and enables the successful return with the vessel.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11482-11611 confidence: medium

The king sends Jalmir to bring the princess; Jalmir weeps to his steed, which instructs him to request three hundred loaves, three hundred kegs of wine, and three hundred beeves, and the party travels toward the sea behind wagons.

Jalmir is ordered to leave the king's court, journeys to the sea, and seeks a princess in a gleaming golden castle offshore.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE KING OF THE TOADS. / THE MOUSE-HOLE, AND THE UNDERGROUND KINGDOM. / THE CUIRASSIER AND THE HORNED PRINCESS. / THE TREACHEROUS BROTHERS.; lines 11711-11827 confidence: high

Jalmir tells the eagle that the princess sent him for the water of death, water of life, and water of youth; the eagle brings him to three springs, and he fills three flasks.

Jalmir says the princess sent him for the water of death, water of life, and water of youth, and he fills three flasks from three springs.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13138-13249 confidence: high

The younger brother secretly overhears the wife reveal that her younger sister is the world-beautiful Reed Maiden, hidden in the middle one of three reeds, while the other two reeds are waiting-maids.

The younger prince learns of the Reed Maiden hidden on a distant Black Sea island and departs across kingdoms and seas to seek her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13138-13249 confidence: high

At the third hut, the eldest old woman says the place can be reached only on a steed that has sucked dragon's milk, eaten glowing coals, and drunk fiery flame; she also says the king's son has three golden hairs grown from one root and asks to cut them out.

The eldest old woman says the destination can be reached only by a steed that has consumed dragon's milk, glowing coals, and fiery flame.
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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

The old woman cuts out three golden hairs, explains that a fairy gave them to the king's son's father, gives them with a latch-string, and directs the king's son to a mountain that supports the heavens to summon a steed.

The king's son receives inherited golden hairs and a latch-string, uses them as instructed, and summons a speaking magic steed.
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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

The king's son climbs the unclimbable mountain, strikes the hairs three times with the latch-string, and a fiery cloud appears; the magic steed rushes out, breathing red, blue, and green flames, while the latch-string becomes an ornate saddle.

The magic steed speaks, offers swift transport, advises obtaining a burning ray, and carries the king's son across kingdoms.
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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: medium

The magic steed speaks, asks how fast to travel, and says that before going to the dark islands they must visit the Sun's bright antechamber and take one burning ray.

The steed states that dense darkness reigns in the islands and that they must go to the Sun's bright antechamber to take one burning ray.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13333-13433 confidence: high

Dawn appears after the darkness parts, is identified as the daughter of the Sun, seats the prince on her winged steed, and flies across the vault of heaven.

Dawn, daughter of the Sun, carries the king's son across the vault of heaven, over the razor bridge, through metallic forests, and to her sky garden.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE POOR MAN, AND THE KING OF THE CROWS. / THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN.; lines 13333-13433 confidence: medium

Dawn appears after the darkness parts, is identified as the daughter of the Sun, seats the prince on her winged steed, and flies across the vault of heaven.

Dawn, identified as the Sun's daughter, favors and hosts the king's son, then gives him a boxed burning ray that later lights the dark island.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING. / THE HEDGEHOG, THE MERCHANT, THE KING, AND THE POOR MAN. / NOTES.; lines 15513-15656 confidence: medium

The notes state that many Russian, Slavic, and German variants exist; in some, Ivan retains Yelena by his own craft and daring, carries her off on a golden-maned steed, later escapes with the Fire-Bird cage, and meets his evil brothers.

The golden-maned steed rises into the air and enables Ivan's departures with Yelena and the Fire-Bird cage.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA.; lines 6434-6559 confidence: high

Koshchéi says Ivan will not see Marya Morevna again, exits as a whirlwind, overtakes her, seizes her, and carries her away; Ivan vows to find her.

Koshchéi seizes Marya Morevna and carries her away; Ivan resolves to find her and begins traveling, visiting his supernatural brothers-in-law.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA.; lines 6561-6704 confidence: high

Ivan says he is going to seek his wife Marya Morevna; the Eagle says it will be hard and asks him to leave a silver fork as a remembrance.

Ivan repeatedly states and acts on his intention to seek and recover Marya Morevna, while Koshchei repeatedly takes her back.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA.; lines 6561-6704 confidence: high

Marya asks Koshchei, who says Baba-Yaga lives beyond the fiery river in a distant kingdom, owns a mare that flies around the world each day and many other mares, and gave him a colt after he served as her herdsman for three days without losing a mare.

Koshchei says Baba-Yaga lies beyond a fiery river and that a kerchief can make a high bridge over it; Ivan receives the kerchief and crosses the river.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM. / MARYA MOREVNA.; lines 6706-6848 confidence: high

Baba-Yaga says Ivan can earn an heroic steed by herding her mares for three days, but if he fails his head will go on the last stake.

Baba-Yaga requires Ivan to herd her mares for three days under threat of death before receiving an heroic steed; the herd escapes to increasingly difficult places.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS,--THE COPPER, THE SILVER, AND THE GOLDEN. / IVAN TSAREVICH, THE FIRE-BIRD, AND THE GRAY WOLF. / THE FEATHER OF BRIGHT FINIST THE FALCON. / WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH.; lines 2751-2902 confidence: high

The old Tsar has three sons and dreams of a beautiful maiden in the thirtieth kingdom whose flowing water makes a drinker thirty years younger.

The Tsar sends sons to seek the maiden whose water can make a drinker thirty years younger.
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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

Ivan says he seeks the thirtieth kingdom and the beautiful maiden from whose hands and feet healing water flows; a giant guard says he has guarded her kingdom for a hundred years and defeated greater heroes.

Ivan explicitly travels to the thirtieth kingdom to obtain access to the maiden from whose hands and feet healing water flows, and he takes that water in a flask.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 4913-5057 confidence: medium

The Tsar seeks a bride “ruddier than the sun, fairer than the moon, and whiter than snow” and offers countless wealth.

The Tsar demands a bride described with extreme beauty comparisons and Nikita undertakes the search under royal command.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5059-5178 confidence: medium

The travelers come to a castle encircled by a great iron paling; the young men cannot break it, but Nikita pulls the whole paling down.

Nikita says he will find the terrible Tsar a bride, crosses the iron barrier of Yelena's castle, and defeats successive forces sent by Yelena.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5301-5430 confidence: high

In the opening of 'Koshchéi Without-Death,' Ivan's nurses and maids sing of his future bride Vassilissa Kirbítyevna in the thirtieth kingdom beyond the thrice ninth land; at fifteen he asks leave to seek her, and his father blesses and announces the journey.

Songs in Ivan's infancy identify his future bride and distant destination; as a youth he departs with his father's blessing to find her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5432-5581 confidence: medium

At night they pitch a tent; Bulat sleeps and tells Ivan to watch, but Ivan falls asleep. Koshchéi Without-Death carries Vassilissa away, and Bulat says they must search for her.

Bulat and Ivan search for Koshchéi's domain, reunite with Vassilissa, and arrange for her to ask Koshchéi where his death is.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND.; lines 5583-5712 confidence: medium

Vassilissa tells Ivan Tsarevich what Koshchéi revealed; Ivan Tsarevich and Bulat take provisions and set out to find Koshchéi’s death.

Ivan and Bulat travel with provisions, cross the sea by boat, reach an island, and recover the object that makes Koshchéi mortal.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13657-13757 confidence: high

The father says the kingdom is in darkness because "they have stolen the sun and the moon" and reports a wizard's prophecy that one son will bring them back.

The father commands the brothers to go out after his death and not return until they recover the sources of light; the brothers later begin the journey.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13862-13973 confidence: high

The Lead Friend seizes Miklos, makes him sink through the lead floor with a little finger, and declares he will keep him in endless slavery unless Miklos brings the Green Daughter of the Green King; the brothers may go home with the moon and sun steeds.

After helping destroy the mother of dragons, Kiss Miklos is overpowered and told he must bring the Green Daughter of the Green King or remain in endless slavery.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13975-14118 confidence: medium

The Lead Friend tells Miklos that bringing the Green Daughter of the Green King will win him freedom and removal of a three-hundred-pound ring and twelve-hundred-pound chain.

Miklos is told to bring the Green Daughter of the Green King in order to be freed and have his heavy ring and chain removed, and he sets out across many kingdoms.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 13975-14118 confidence: high

Miklos travels across forty-nine kingdoms to a place near a great mountain and meets Swift Runner, who moves with great speed, recognizes Miklos, hears his destination, and asks to be taken along.

During the journey, Miklos gathers six named companions, each with an exceptional ability and each saying he may be useful to Miklos.
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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 Green King requires three tests before giving his daughter; the first concerns a wedding dress, and the next is an ordeal in an iron furnace.
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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: high

Swift Runner catches the old woman at Pluto's gate, throws her back, goes before Pluto, asks for the wedding dress, and receives it packed in a box.

Miklos relies on helpers with named abilities: Swift Runner retrieves and recovers the dress, Far Seer locates him, and Far Caster removes the skull from a distance.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars THE USELESS WAGONER. / MIRKO, THE KING'S SON. / THE REED MAIDEN. / KISS MIKLOS, AND THE GREEN DAUGHTER OF THE GREEN KING.; lines 14213-14320 confidence: medium

Miklos asks Far Seer to look for the vanished maiden; Far Seer does not find her on earth, searches the sea, and sees her hidden in a three-pound whale near the opposite shore.

Far Seer searches beyond the dry earth into the sea and sees the Green Daughter hidden in the belly of a three-pound whale.
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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 14322-14462 confidence: high

Miklos is told the Green Daughter is hidden in a three-pound whale; Great Drinker drinks all the water of the deep sea in three draughts.

Great Drinker, Swift Runner, Far Seer, and Far Caster each perform a distinct task that enables Miklos to recover the princess.
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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 14322-14462 confidence: high

Far Seer locates the princess in her father's garden, hidden in a ripe red apple at the top of a blooming apple-tree; Swift Runner retrieves the apple and Miklos cuts it so she falls out.

Far Seer searches the deep sea, dry land or round earth, and the cloudy heavens to locate the princess.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS.; lines 7512-7643 confidence: high

The soldier takes the swift boots and cap of invisibility, sits on the flying carpet, flies away, reaches a hut, and asks a Baba-Yaga how to find his fair princess.

The soldier travels with magical aids, asks multiple Baba-Yaga sisters how to find his princess, and seeks transport to the new kingdom where South Wind says she lives.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS.; lines 7512-7643 confidence: high

The first Baba-Yaga directs him to her second sister; while traveling he uses the cap of invisibility to take food and drink from shops; the second Baba-Yaga says she does not know where the princess is.

Baba-Yaga sisters provide direction or summon world-ranging winds; South Wind supplies the information and promised transport needed for the soldier's search.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VARIANT OF THE RESCUE OF IVAN TSAREVICH AND THE WINNING OF THE COLT. / YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS.; lines 7645-7690 confidence: medium

A mighty whirlwind carries the soldier into the air, over mountains and seas up to the clouds, and in three hours brings him to the new kingdom where the princess lives.

A mighty whirlwind or South Wind carries the soldier through the air over mountains and seas to the kingdom where the princess lives.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 5899-6015 confidence: high

Baba-Yaga meets the mayor, says she knows his thoughts, and advises sending Fedot to a distant island for a deer with golden horns on a rotten old ship with fifty drunken sailors so that the ship will sink.

Fedot is commanded to travel beyond the thrice-ninth land to the thirtieth kingdom and bring back the deer with golden horns; the plan is designed to sink the ship and kill him.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 6017-6137 confidence: high

Fedot gets the sailors drunk, steers the ship home by the eleventh day, presents the golden-horned deer from its cage, and the king cannot punish him; the sailors' service is counted as six years.

After Fedot succeeds in bringing the golden-horned deer, the king seeks another task designed to remove or kill him: the mission to the verge of destruction for Shmat-Razum.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 6017-6137 confidence: high

Baba-Yaga says Fedot is simple but his wife is cunning, and advises: "send the sharpshooter to the verge of destruction and bring back Shmat-Razum."

Fedot is commanded to go to the verge of destruction and bring back Shmat-Razum, a route described as taking eighteen years in all.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 6017-6137 confidence: high

Fedot's wife gives him a towel and ball, telling him to throw the ball before him, follow where it rolls, and use the towel after washing; Fedot departs and follows the ball.

The ball rolls ahead as a guide, becomes a bridge at a river, and becomes a soft couch when Fedot wants rest.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY. / THE RING WITH TWELVE SCREWS. / THE FOOTLESS AND THE BLIND. / GO TO THE VERGE OF DESTRUCTION AND BRING BACK SHMAT-RAZUM.; lines 6139-6270 confidence: high

Fedot tells the old woman how he married her daughter and how the king sent him to the verge of destruction to bring back Shmat-Razum.

Fedot is sent to the verge of destruction, later described by the frog as the rim of the world, to bring back Shmat-Razum.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4223-4334 confidence: high

Vassilissa’s two brothers ask their parents’ blessing to seek their sister; the Tsar blesses them and the Tsaritsa prepares them for the journey.

The two Tsareviches identify Vassilissa as their sister, receive parental blessing, and journey for years to find her.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4223-4334 confidence: medium

The nurses see the whirlwind carrying Vassilissa away over many lands, across deep rivers, through three kingdoms into the fourth, the dominions of the Savage Serpent.

Both Vassilissa’s abduction route and the brothers’ search lead across multiple kingdoms into the land or dominions of the Savage Serpent.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4223-4334 confidence: medium

The brothers understand that their sister is near and approach a gold castle on a silver pillar, with a diamond curtain and mother-of-pearl stairways opening and closing like wings.

After learning Vassilissa may be near, the brothers approach a golden castle on a silver pillar with a diamond curtain and winglike stairways.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4336-4455 confidence: high

The pea bursts and grows; the Tsaritsa gives birth to Ivan Goroh, who grows rapidly and becomes a mighty champion by ten, then learns of his missing sister and brothers.

Ivan asks his parents' blessing to find his missing brothers and sister and departs despite their fear that he will be lost.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars WATER OF YOUTH, WATER OF LIFE, AND WATER OF DEATH. / THE FOOTLESS AND BLIND CHAMPIONS. / THE THREE KINGDOMS. / VASSILISSA GOLDEN TRESS, BAREHEADED BEAUTY.; lines 4336-4455 confidence: medium

The old woman asks Ivan to bring from the serpent's castle water that makes a person young when sprinkled; Ivan promises, and she directs him toward the sunset, to a bald mountain and the serpent's kingdom.

Ivan is told to go toward the sunset and later passes three kingdoms before reaching the serpent's land.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA.; lines 7802-7937 confidence: medium

The eagle flies beyond the sea to the copper kingdom, identifies it as his eldest sister's home, instructs the merchant to ask for the copper casket, strikes the damp earth, and becomes a gallant hero.

The eagle guides the merchant through copper, silver, and golden kingdoms and tells him to ask for the corresponding casket rather than visible treasures.
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Myths and Folk-tales of the Russians, Western Slavs, and Magyars YELENA THE WISE. / THE SEVEN SIMEONS, FULL BROTHERS. / THE ENCHANTED PRINCESS. / VASSILISSA THE CUNNING AND THE TSAR OF THE SEA.; lines 7939-8046 confidence: high

More than ten years later, the son has grown wise and fine-looking; he tells his father he dreamed that the Tsar of the Sea commanded him to come, and his parents bless him and let him go.

Years after the bargain, Ivan dreams that the Tsar of the Sea commands him to come, and his parents bless him before he leaves for a strange land.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9457-9574 confidence: medium

In one Skazka, a peasant finds his buckwheat broken, is told Frost did it, follows a forest path to an ice cottage covered with snow and icicles, meets an all-white old man identified as Frost, and receives a magic cudgel and table-cloth.

A peasant seeks Frost after crop damage, travels through a forest path, reaches an ice cottage, and receives magic objects from Frost.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore FOOTNOTES: / CHAPTER III. / MYTHOLOGICAL. / SOZH AND DNIEPER.; lines 9686-9765 confidence: medium

Morfei is introduced as a singular being in a variant of a well-known tale. A general seeking a king's daughter must go where none have been and bring back what none have seen; he travels through swamps, hills, and rivers to a forest hut, where an old crone summons Morfei to produce dinner and then gives the cook to him.

The king requires the general to go where none have been and bring back what none have seen before allowing him to marry the princess.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 14147-14259 confidence: high

A young man on Easter Day gives red eggs to beggars, then brings home a miserable remaining beggar when he has no gift left to offer.

The young man hosts the miserable beggar, follows his directions by invoking the Lord's blessing, recognizes him as Christ, and is taken into Paradise to see his prepared place.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore GHOST STORIES. / FOOTNOTES: / CHAPTER VI. / LEGENDS.; lines 15309-15468 confidence: medium

A poor old couple have one son; the mother asks households in two villages for a wife for him, but all refuse because they do not want to be related to poor beggars.

After repeated refusals from village households, the son receives a blessing, leaves home to seek his fate, and enters a supernatural bride-selection episode.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 2981-3076 confidence: medium

The heroine counterpart is described as braving female demons to lighten the darkness of her home, rescue bewitched brothers from an enchantress, or liberate a captive husband from a dungeon.

The heroine is said to brave female demons in order to lighten her home, rescue bewitched brothers, or liberate a captive husband.
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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 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 3966-4134 confidence: medium

Prince Ivan asks Marya Morevna to learn the source of Koshchei's steed; Koshchei says Baba Yaga beyond thrice-nine lands and the fiery river owns a mare that flies around the world and gave him a foal after three days of herding.

Prince Ivan learns that Baba Yaga beyond the fiery river provided Koshchei's foal, receives the means to cross the river, and travels toward her.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 3966-4134 confidence: high

Koshchei says his handkerchief, waved three times on the right, raises a very high bridge over the fiery river; Marya Morevna gives the handkerchief to Prince Ivan, who crosses the river.

Koshchei's handkerchief, waved three times, raises a high bridge so that fire cannot reach it; Prince Ivan receives the handkerchief and crosses the fiery river.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4594-4717 confidence: high

Prince Ivan receives his mother's blessing, sets out to look for Koshchei's death, grows hungry, and spares the young wolf, crow, and young pike after promises of help.

Prince Ivan explicitly sets out to find Koshchei's death, follows the sequence from oak to casket to hare to duck to egg, and kills Koshchei by destroying the egg.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5298-5434 confidence: medium

Baba Yaga tells the Prince to go to the sea-shore, where twelve spoonbills will become maidens and bathe; he must seize the eldest maiden’s shift, come to terms with her, go to the Water King, and take Obedalo, Opivalo, and Moroz Treskum with him.

Baba Yaga sends the Prince onward to the Water King and tells him to take Obedalo, Opivalo, and Moroz Treskum as helpers.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 5702-5787 confidence: medium

Agnisikha orders Sringabhuja to plough a great field, sow a hundred bushels of corn, and gather up the seed again; the daughter helps him and sends a countless swarm of ants.

Agnisikha sets ploughing, sowing, and seed-gathering tasks; his daughter helps Sringabhuja and sends ants to aid him.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10103-10187 confidence: high

An aged king dreams of a maiden whose water restores youth; the youngest Prince finds the Queen sleeping among maiden guards, takes the water, and is slain then revived by her.

Princes seek or steal precious water from a sleeping Queen or Tsar Maiden, and the theft leads to pursuit or broken enchantment.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore SOZH AND DNIEPER. / FOOTNOTES: / CHAPTER IV. / MAGIC AND WITCHCRAFT.; lines 10189-10302 confidence: high

Variant: a prince endangered by his sister and the Snake is sent for healing and vivifying water between two mountains that open briefly; Prince Ivan obtains two flasks, while his horse's hind legs are crushed by the closing cliffs and restored by the waters.

The passage repeatedly describes questers seeking healing, vivifying, life-giving, or life/death waters through mountains or grinding hills that open and close.
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Sixty Folk-Tales from Exclusively Slavonic Sources CROATIAN STORIES 265 / ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT.; lines 467-567 confidence: high

The old king tells his only son to marry before the king is buried and gives him a golden key to go to the tower’s top story and choose whom he fancies.

The old king commands the prince to marry, and the prince later leaves home on horseback in search of the chosen bride.
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Sixty Folk-Tales from Exclusively Slavonic Sources CROATIAN STORIES 265 / ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT.; lines 569-665 confidence: medium

A bent old wizard in black with a long gray beard and three iron hoops enters leading a beautiful, pale princess dressed in white; he says the prince may take her if he keeps her in sight for three nights, but if she vanishes the prince and servants will be turned to stone like those before them.

The wizard requires the prince to keep the princess in sight for three nights; on the first night the watchers fall asleep and she disappears.
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Sixty Folk-Tales from Exclusively Slavonic Sources CROATIAN STORIES 265 / ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT.; lines 667-755 confidence: medium

Long delivers an acorn; the prince drops it and the princess appears. The wizard sees her, reacts angrily, loses one iron hoop, and leads her away.

The recovery tasks move from an acorn to a mountain two hundred miles away and then to a shell at the bottom of a black sea three hundred miles away.
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Sixty Folk-Tales from Exclusively Slavonic Sources CROATIAN STORIES 265 / ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT.; lines 757-835 confidence: medium

Sharpsight sees the danger and tells Long; Long throws the ring through the window, the wizard's third hoop breaks, and he becomes a raven and flees.

Sharpsight perceives the danger, Long delivers the ring, and the prince states that without Long, Broad, and Sharpsight he would have shared the fate of the liberated people.
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Sixty Folk-Tales from Exclusively Slavonic Sources ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.'; lines 1038-1130 confidence: high

The hag pulls the first golden hair from the sleeping old man; she asks about a city's stopped spring of living water, and he says a toad blocks the spring and the well should be cleaned.

Floatling obtains the three golden hairs and the answers of Grandfather Allknow through the hag; the passage and note identify Grandfather Allknow with the Sun.
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Sixty Folk-Tales from Exclusively Slavonic Sources ILLYRIAN-SLOVENISH STORIES 297 / WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.'; lines 936-1036 confidence: high

Floatling describes staying with his old godmother; the king recognizes her as the person connected with the earlier assignment of his daughter, demands three golden hairs of Grandfather Allknow, and thinks this will rid him of Floatling.

The hostile king sends Floatling to obtain three golden hairs of Grandfather Allknow, who is identified by the godmother as the bright Sun, and the godmother promises to secure the hairs and answers.
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Sixty Folk-Tales from Exclusively Slavonic Sources L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO. / LIII.--THE DAUGHTER OF THE KING OF THE VILAS.; lines 8681-8746 confidence: medium

The mother gives birth under a bridge; three Royenitzes, described as death-determining hags, decree that the son will die unless he takes the daughter of the king of the Vilas as wife.

The son's life depends on taking the daughter of the king of the Vilas as wife, and he sets out to find her through successive informants.
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Sixty Folk-Tales from Exclusively Slavonic Sources L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO. / LIII.--THE DAUGHTER OF THE KING OF THE VILAS.; lines 8681-8746 confidence: high

The old smith says the task is difficult, sends the son to the mother of the moon, gives him three pairs of iron shoes, and tells him to take her by the arm and state his request.

The smith sends the son to the moon's mother; the moon sends him to the sun's mother; the sun sends him toward the storm-mare as a possible knower.
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Sixty Folk-Tales from Exclusively Slavonic Sources L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO. / LIII.--THE DAUGHTER OF THE KING OF THE VILAS.; lines 8748-8837 confidence: high

The man seizes the storm-mare at a bridge, says he seeks the daughter of the king of the Vilas, mounts, survives her rearing, and reaches the path toward the Vilas' castles after the splitting steps tear her tail.

The man explicitly states that he wants to find the daughter of the king of the Vilas, travels with the storm-mare to the Vilas' castles, and asks that she be given to him.
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Sixty Folk-Tales from Exclusively Slavonic Sources LI.--THE HUNDRED-LEAVED ROSE. / LII.--KRALJEVITCH MARKO. / LIII.--THE DAUGHTER OF THE KING OF THE VILAS. / LIV.--THE WONDER-WORKING LOCK.; lines 8924-9012 confidence: medium

The young man and his mother wake in a simple cottage; he realizes the lock is lost, asks the king to care for his mother, and goes to seek his castle with his dog and cat.

The dog and cat go for the lock, cooperate to cross water and enter the castle, and the cat retrieves the lock unseen.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9455-9545 confidence: medium

The son passes through water into Perdonkorten, an enchanted town with no visible people; he catches fish, lights a fire, cooks, eats, and sleeps in the shade.

The young man passes through water into an enchanted town where ordinary human presence is absent.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9547-9629 confidence: high

After five years he resolves to go to Perdonkorten, becomes benighted in thickets, sees a light on another hill, reaches a house, and is warned by a woman that her three brothers are thieves who may kill him.

After remaining five additional years, the traveller says he must go to Perdonkorten and later seeks the road from the sun.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9547-9629 confidence: high

The traveller flies to the place where the sun rises and asks at the sun's house; the servant warns of deadly heat when the sun returns, so the traveller buries himself in the ground until called.

The traveller flies to the sun's house to ask for the road to Perdonkorten; the sun cannot answer and directs him to the moon.
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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 9631-9709 confidence: medium

At the moon's rising-place, the maid says the moon is lighting the earth, warns of freezing danger, and the traveller hides in ashes until the moon returns.

The traveller seeks Perdonkorten by going first to the moon and then to the wind, who knows the route through abysses and rocks.
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Sixty Folk-Tales from Exclusively Slavonic Sources VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS. / X.--THE THREE LEMONS.; lines 2269-2369 confidence: high

An old king with an only son says his head has become white and asks the son to take a wife before the king dies; the son has no damsel who delights him.

The prince lacks a desired bride until a suddenly appearing old woman gives him a destination and task; he departs with horse, arms, armour, and blessing.
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Sixty Folk-Tales from Exclusively Slavonic Sources VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS. / X.--THE THREE LEMONS.; lines 2269-2369 confidence: high

An old woman appears in the garden, says to go to the glass hill and pluck the three lemons, and disappears; the prince resolves to seek them and receives horse, arms, armour, and blessing.

The glass hill and three lemons are repeatedly named as the objects the prince must seek to gain a wife.
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Sixty Folk-Tales from Exclusively Slavonic Sources VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS. / X.--THE THREE LEMONS.; lines 2371-2445 confidence: high

The prince asks about the glass hill and the three lemons; Jezibaba says she knows nothing but that her son may know, and tells the prince to hide under the bed until called.

The prince repeatedly states that he has long been seeking the glass hill and the three lemons and asks supernatural householders for directions.
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Sixty Folk-Tales from Exclusively Slavonic Sources VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS. / X.--THE THREE LEMONS.; lines 2447-2535 confidence: high

The ogre points with his golden club and says the black knoll is the glass hill, where "on the top of the hill stands a tree, and on the tree hang three lemons."

The prince seeks three lemons located on a tree atop the glass hill, travels there, ascends the otherwise smooth hill, and obtains the fruit.
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Sixty Folk-Tales from Exclusively Slavonic Sources VII.--GEORGE WITH THE GOAT. / VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS. / X.--THE THREE LEMONS.; lines 2447-2535 confidence: high

The ogre points with his golden club and says the black knoll is the glass hill, where "on the top of the hill stands a tree, and on the tree hang three lemons."

The ogre says the lemons will fall into the prince's hands if destined for him; when the prince kneels and raises his hands, the lemons fly into his palms.
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Sixty Folk-Tales from Exclusively Slavonic Sources VIII.--GODMOTHER DEATH. / IX.--THE FOUR BROTHERS. / X.--THE THREE LEMONS. / XI.--THE SUN-HORSE.; lines 2650-2755 confidence: medium

The sun-horse disappears; darkness, terror, misery, and disorder spread, and the king prepares to seek it with his army to prevent destruction.

The king sets out to seek the disappeared sun-horse in order to save the realm; the seer then undertakes the search on his behalf.
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Sixty Folk-Tales from Exclusively Slavonic Sources WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.' / III.--GOLDENHAIR.; lines 1133-1218 confidence: high

At the palace, the king demands exact wine-pouring. Two birds struggle over three golden hairs said to have fallen when a golden-haired maiden combed her hair. A hair falls, George spills the wine, and the king orders him to bring the maiden as his wife to save his life.

After George spills the wine, the king says he will spare George only if George obtains the golden-haired maiden and brings her as the king's wife.
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Sixty Folk-Tales from Exclusively Slavonic Sources WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.' / III.--GOLDENHAIR.; lines 1220-1309 confidence: high

At the Crystal Palace, the king says George must earn Goldenhair by performing three tasks in three days.

The Crystal Palace king requires George to complete three tasks in three days before he will give Goldenhair as wife to George's king.
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Sixty Folk-Tales from Exclusively Slavonic Sources WESTERN SLAVONIANS. / I.--LONG, BROAD, AND SHARPSIGHT. / II.--'THE THREE GOLDEN HAIRS OF GRANDFATHER ALLKNOW.' / III.--GOLDENHAIR.; lines 1311-1369 confidence: high

The king leads George into a hall with a round table and twelve beautiful maidens, each wearing a long white kerchief hiding her hair, and says George must guess which one is Goldenhair.

George must identify Goldenhair among twelve outwardly identical veiled maidens in order to win her.
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Sixty Folk-Tales from Exclusively Slavonic Sources XIV.--RIGHT ALWAYS REMAINS RIGHT. / XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF! / XVII.--PRINCE UNEXPECTED.; lines 3684-3777 confidence: high

The king reveals the secret; the prince says he will make Bony renounce the right over him or not return within a year, then departs with steel armor, a sword, a horse, and a gold cross from his parents.

After learning of Bony’s claim, the prince declares his intent to force Bony to renounce it and rides away equipped with armor, sword, horse, and gold cross.
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Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7076-7165 confidence: high

The dragon gives false strength locations in the fireplace and tree-fungus, then says its strength is far away in a lake, inside a dragon, a boar, and a pigeon.

The dragon states that its strength is far away in a pigeon inside a boar inside a dragon in a lake beneath another emperor’s city.
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Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7076-7165 confidence: high

The third son follows the hare only to the mill, does not enter after it, later meets an old woman there, and is told the hare was a dragon and his brothers have perished.

The third prince does not enter the mill after the hare, learns what happened to his brothers, leaves home in disguise, and travels to the distant empire tied to the dragon’s strength.
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Sixty Folk-Tales from Exclusively Slavonic Sources XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE.; lines 7076-7165 confidence: high

The dragon gives false strength locations in the fireplace and tree-fungus, then says its strength is far away in a lake, inside a dragon, a boar, and a pigeon.

After learning that the strength lies through a boar and a pigeon, the prince brings hounds able to catch a boar and a falcon able to capture any bird.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE.; lines 7288-7376 confidence: high

The prosperous brother gives the poor brother boots and money; the poor brother later takes bread, a wallet, and a staff and goes into the world to seek his luck.

The impoverished brother takes provisions and a staff, goes into the world to find his luck, and then continues to seek Fate after his luck directs him onward.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE.; lines 7288-7376 confidence: medium

After supper a maid throws bones behind the stove; two old ghostlike spectres suck them. The host says they are his father and mother, bound to this world, and asks the traveller to question Fate.

The householder asks the traveller, if he finds Fate, to ask about the household's insatiability and the parents who do not die.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE.; lines 7377-7403 confidence: medium

The traveler reaches a stream, calls for it to carry him across, tells it where he is going, is carried across, and is asked by the stream to ask Fate why it has no offspring.

The traveler goes to seek Fate, receives directions from a hermit, and reaches Fate's abode under special behavioral instructions.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE.; lines 7405-7494 confidence: high

Fate explains the man’s unlucky birth night and his brother’s lucky birth night, then advises him to adopt his brother’s lucky daughter Militza and say all acquisitions are hers.

The man goes to Fate to ask about his own poverty and carries questions from others; Fate reveals hidden causes and practical remedies.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE. / XLV.--THE BIRDCATCHER.; lines 7601-7673 confidence: medium

The emperor's cavasses summon the birdcatcher; the emperor orders him to seek the mistress of the birds and threatens danger to his head if he fails.

The birdcatcher is threatened by the emperor and sent on difficult errands: finding a distant woman and recovering a ring-half from the sea.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLII.--THE WONDERFUL HAIR. / XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE. / XLV.--THE BIRDCATCHER.; lines 7601-7673 confidence: high

The new sultana is irritated and wants revenge on the birdcatcher; she tells the emperor that a valuable ring broke when she was taken and that one half fell into the sea, asking that the birdcatcher retrieve it.

A ring-half has fallen into the sea and must be recovered; the crow's intervention after oil is poured into the water makes the recovery possible.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLIII.--THE DRAGON AND THE PRINCE. / XLIV.--FATE. / XLV.--THE BIRDCATCHER. / XLVI.--THE TWO BROTHERS.; lines 7728-7819 confidence: medium

The brother taking the lower road travels three years through another world, reaches a warned lake, swims across, and he, his horse, and his hound are gilded with gold.

The lower-road brother travels through another world, reaches a lake with a dilemma inscription, crosses it, and is transformed into a golden traveller with golden horse and hound.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE.; lines 8263-8314 confidence: high

The editor says No. 53 enters cloudland, includes representatives of the Clashing Rocks or Symplegades through which the Argo passed, and shows South Slavonian Vilas as cloud-dwellers; a journey to cloudland is needed to find their king's daughter.

The editor says a journey has to be made into cloudland to find the daughter of the king of the Vilas.
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Sixty Folk-Tales from Exclusively Slavonic Sources XV.--LITTLE RED HOOD. / XVI.--CUDGEL, BESTIR YOURSELF! / XVII.--PRINCE UNEXPECTED. / XVIII.--THE SPIRIT OF A BURIED MAN.; lines 4075-4159 confidence: medium

The scholar becomes a court archer. The king's daughter lives on a sea-surrounded inaccessible island in a copper castle and possesses a sword able to conquer armies; the king promises her hand and the throne to whoever brings it.

The king's daughter lives across the sea on an inaccessible island and holds a sword needed to defeat invading enemies; the scholar undertakes the journey to retrieve it.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR.; lines 6990-7070 confidence: high

A child in the man's sleep says he will find a mirror, red kerchief, and embroidered pocket-handkerchief, and instructs him to travel to a hill, stream, and fountain-head where a bright damsel is located; the child warns against conversing with a ferocious she-dragon who can poison, transform, and devour him.

A child appears in sleep, gives detailed instructions, and is later identified as an angel sent by Lord God to aid the man and reveal secrets.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER. / XLII.--THE WONDERFUL HAIR.; lines 6990-7070 confidence: high

The dream child tells him to examine the damsel's head, find and pull out one hair red as blood, run away, throw the embroidered pocket-handkerchief, red kerchief, and mirror if pursued, and sell the hair for great wealth.

The man is instructed to pluck a single blood-red hair from the damsel's head, does so without her consent, and flees while she pursues him.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS.; lines 5957-6048 confidence: high

The peahens no longer come; the prince mourns, refuses his father's offer to find another damsel, and goes into the world with a servant to find the peahen.

After the peahens stop coming, the grieving prince leaves home with a servant to seek the peahen throughout the world.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS.; lines 6049-6114 confidence: medium

The prince travels alone to a hermit's cottage, asks about the nine golden peahens, and receives directions to a large gate, their town, and their palace.

The prince asks a hermit about the nine golden peahens; the hermit knows they are nearby and gives precise directions to their town and palace.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS.; lines 6049-6114 confidence: medium

The prince travels alone to a hermit's cottage, asks about the nine golden peahens, and receives directions to a large gate, their town, and their palace.

After the failed lake encounters and the hermit's directions, the prince reaches the palace, meets the empress in damsel form, rejoices with her, and weds her.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXV.--THE LORD GOD AS AN OLD MAN. / XXXVI.--BULGARIAN HOSPITALITY. / XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS.; lines 6116-6205 confidence: medium

The dragon says the horse cannot be bought ordinarily; an old woman on a hill has twelve horses, including a skinny one in the corner that is best and can fly to the sky.

The dragon explains that the desired horse can be obtained only by serving the old woman and successfully watching her mare for three days and nights, with death as the penalty for failure; the prince sets out for the hill.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX.; lines 6484-6568 confidence: high

The youngest asks the question, does not flee the knife, and is told that the laughing eye reflects joy in the children's service, while the weeping eye mourns a stolen vine that produced a bucket of wine every hour.

The father's vine produces wine every hour, has been stolen, and the youngest sets out seeking information so it may be recovered for his father.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVII.--CINDERELLA. / XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX.; lines 6570-6665 confidence: high

The lord asks why the simpleton came for the vine. The simpleton says it is his father's and that his father's left eye weeps until he obtains it. The lord demands a golden apple-tree that blooms, ripens, and bears golden fruit every twenty-four hours.

The desired vine leads to a demand for the golden apple-tree, and the golden apple-tree leads to a demand for the golden horse.
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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: high

The fox scolds the simpleton for not obeying; the simpleton asks the fox to procure the horse and promises future obedience.

The fox repeatedly guides the simpleton, explains how to pass watches, warns him about the bridle, and later instructs him how to retrieve the damsel from the cavern.
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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: high

The simpleton tells the lord that his father's left eye weeps until he obtains the stolen vine producing twenty-four buckets of wine; the vine requires the golden apple-tree, and the apple-tree requires the golden horse.

The simpleton explains that the vine depends on obtaining the golden apple-tree, which depends on obtaining the golden horse, and the horse's lord adds a further condition involving the golden damsel.
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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: high

The fox leads him to a large horrible forest and farmyard where twelve watches guard the golden horse; the fox instructs him to pass the watches and take the tow bridle instead of the golden bridle, warning that the golden bridle will make the horse neigh and wake the watch.

The golden horse is guarded as a prized object, required for the exchange chain, and then used by the simpleton to travel toward and carry away the damsel.
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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 6748-6833 confidence: medium

The fox says the golden damsel, horse, and apple-tree belong together; the simpleton wants the vine so his father will not weep; the fox becomes the golden apple-tree and is exchanged for the vine.

The simpleton says he must obtain the vine so his father will not weep, then returns home, plants the vine, and his father's left eye stops weeping and begins to laugh.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER.; lines 6916-6987 confidence: high

At the bridge the youngest brother admires its beauty but notices that two plates are missing.

The traveler passes a sequence of strange places and beings, and the sister's husband explicitly identifies the caldron as eternal torments and the meadow as paradise of the other world.
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The Epic Songs of Russia APPENDIX. / INTR OD VCTION. 1 9 / THE ELDER HEROES. / VOLGA VSESLAVICH THE -WIZARD.; lines 1234-1366 confidence: medium

Svyatogor asks how he may know the fate decreed by God; Mikulushka directs him to the Northern Mountains, where a smithy stands beneath a great tree, and tells him to inquire of the smith.

Svyatogor asks how to know his divinely decreed fate and rides for three days to a mountain smithy to learn it.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10062-10228 confidence: high

Vasily asks his mother’s blessing to go with his band to Jerusalem to pray, worship at holy places, visit the grave of the Lord, and bathe in the Jordan.

Vasily asks for a blessing to go to Jerusalem to pray, worship, visit the grave of the Lord, bathe in the Jordan, and later says he must save his soul after killing and stealing.
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The Epic Songs of Russia DOBRYNYA AND ALYOSHA. / ILYA OF MUROM AND TZAR KALIN. / THE CYCLE OF NOVGOROD. / VASILY BUSLAEVICH, THE BRAVE OF NOVGOROD.; lines 10230-10391 confidence: medium

Vasily sails across the Caspian to a Cossack-held barrier or island, lands despite guards, approaches the Cossack chiefs, bows, and asks for the straight road to Jerusalem.

Vasily leads his band by ship across seas and rivers to Jerusalem, where he performs religious rites before returning.
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The Epic Songs of Russia EPIC SONOS OF RUSSIA. 103 / DOBRYNYA THE DRAGON-SLAYER, AND MARINA. / IVAN GODINOVICH. / EPIG SONQS OF RUSSIA. 135; lines 4587-4731 confidence: low

The raven tells Dobrynya to go to a lofty mountain where there are three wondrous marvels or damsels, described as white, redly beautiful, and black; Dobrynya decides to go.

After hearing of three wondrous damsels on the lofty mountain, Dobrynya chooses to ride there to see them.
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The Epic Songs of Russia EPIG SONQS OF RUSSIA. 135 / ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153; lines 5164-5303 confidence: medium

Amalfya warns that Diuk has attempted no heroic quests and names three road barriers: clashing mountains, pecking birds, and the twelve-tailed Dragon of the Mountain.

The road to Kiev is framed by three obstacles: clashing mountains, pecking birds, and a twelve-tailed mountain dragon; Diuk passes all three safely.
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The Epic Songs of Russia EPIG SONQS OF RUSSIA. 135 / ILYA AND THE BOON COMPANIONS. / DIUK STEPANOVICH. / EPIC SONQS OF RUSSIA. 153; lines 6078-6248 confidence: medium

Mighty Ivaniusho goes to Jerusalem to pray, bathe in Jordan, kiss the cypress tree, and visit the grave of the Lord; his footgear is of seven silks, his staff weighs forty poods, and precious stones are woven into the footgear.

Ivaniusho travels to Jerusalem for prayer and holy acts, then returns through Tzargrad and discovers its desecration.
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The Epic Songs of Russia IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE.; lines 8013-8189 confidence: medium

Putyatin proposes sending Danilo on a distant service from which there is no return: to Buyan to kill the blue-feathered bristly beast and take its heart, and to the Levanidof meadow and thundering spring to take a white-throated bird and kill a lion.

Danilo is ordered to leave the feast for Buyan and other remote places to kill a strange beast, take its heart, capture a bird, and kill a lion.
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The Epic Songs of Russia IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER. / NIGHTINGALE BUDIMIROVICH THE SAILOR HERO, / DANILO THE HUNTSMAN AND HIS WIFE.; lines 8192-8359 confidence: high

At the three ways stands a burning white stone Alatyr with the inscription: "Whoso rideth to the right shall gain great wealth, whoso goeth to the left a wife, he that fareth straight on, his death."

The hero reaches three roads marked by a written stone assigning different outcomes to each route.
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The Epic Songs of Russia J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA. / BOLD ALTOSHA THE POPE'S SON. / THE ONE AND FORTY PILGRIMS.; lines 3356-3424 confidence: medium

Kasydn tells the mighty warriors that they have sinned against God by slaying many heads and shedding hot blood without avail.

Kasydn proposes that the warriors disperse their host and travel to Jerusalem and the Jordan for prayer and forgiveness after bloody exploits.
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The Epic Songs of Russia J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA. / BOLD ALTOSHA THE POPE'S SON. / THE ONE AND FORTY PILGRIMS.; lines 3356-3424 confidence: medium

Kasydn proposes dispersing the host, going to Jerusalem to pray, kissing the Lord's grave, bathing in the Jordan for forgiveness, and vowing not to rob, steal, yield to woman's charms, or shed blood.

The proposed acts include prayer in Jerusalem, kissing the Lord's grave, and bathing in the Jordan so that sins may be forgiven.
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The Epic Songs of Russia STAVR GODINOVICH THE B07AR (NOBLE). / EPIC SONGS OF BUS SI A. 69' / J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA.; lines 2666-2815 confidence: high

Ilya of Murom attends Easter matins and vows to reach Kiev by the straight way, not staining hand or sword with Tatar blood and not shooting fiery darts.

Ilya vows to travel to Kiev by the straight road, prepares his steed, and explicitly marks the journey as his first heroic quest.
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The Epic Songs of Russia STAVR GODINOVICH THE B07AR (NOBLE). / EPIC SONGS OF BUS SI A. 69' / J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA.; lines 2666-2815 confidence: medium

The people say the straight road is five hundred versts but should not be taken because it has three barriers: lofty mountains, the Smorodina river six versts wide with the Black Morass, and Nightingale the Robber.

The straight road to Kiev is described as unused for thirty years because of three barriers: mountains, river and morass, and Nightingale the Robber.
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celtic irish

Gods and Fighting Men BOOK FIVE: OISIN'S CHILDREN / BOOK SIX: DIARMUID. / CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT; lines 10542-10615 confidence: medium

Diarmuid, Conan, Goll, and Osgar go hunting, cannot get home by evening, and walk through woods at night eating berries.

The hunters wander at night, see a light at midnight, and enter a house where unusual figures and symbolic events occur.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8539-8634 confidence: high

The Fianna hunt at Toraig, rouse a wild beautiful fawn, and Finn with six men follows it to Slieve-nam-Ban, where it vanishes into the earth.

The fawn pursued by Finn is later explained as a girl sent in fawn shape to bring him to Donn's hidden Sidhe house.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8539-8634 confidence: high

The Fianna hunt at Toraig; Finn and six men follow a wild beautiful fawn to Slieve-nam-Ban, where it vanishes into the earth.

The fawn first leads Finn through the country to Slieve-nam-Ban and vanishes into the earth; Donn later says the fawn was a girl sent in that form so Finn would follow her to the hidden place.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8539-8634 confidence: medium

Donn says an attack is expected the next day, that only he and his brothers are left, and that they sent a bare-headed girl to Toraig in the shape of a foolish fawn so Finn would follow her.

Donn says only he and his brothers remain, that they are in danger from an attack, and that they sent the fawn-shaped girl so Finn would come to them.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8636-8735 confidence: medium

Conn son of Midhir is killed; the Fianna have so many wounds that clothing is held off their bodies by bent hazel sticks, and two are near death.

After the Fianna are gravely wounded, Donn identifies a physician among the opposing Tuatha de Danaan, and Caoilte undertakes to bring him back.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8636-8735 confidence: medium

Finn asks Donn for a physician; Donn says only a physician with the Tuatha de Danaan can cure them, unless the marrow of the back is cut, and that he gathers healing herbs at daybreak while dew is on them.

Finn seeks a physician for the wounded; Donn says the only physician is with the hostile Tuatha de Danaan, and Caoilte undertakes to bring him living or dead.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 confidence: medium

Caoilte and the two sons of Midhir return by the Lake of the Two Birds to Slieve-nam Ban and go into the hill.

Caoilte and the sons of Midhir go into the hill at Slieve-nam Ban, and Finn later remains in the House of the Two Birds until dealings with the Tuatha de Danaan are settled.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 confidence: medium

Berngal reports that while Finn followed a deer of the Sidhe, Finn gave him a shining-headed spear and hound’s collar to keep until they met again; Berngal shows the spear and collar to the king and Goll.

Berngal says Finn was following a deer of the Sidhe when he left tokens and was later absent from his people.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 confidence: medium

The king stands with a smooth drinking-horn and asks if anyone can get news of Finn in hills, secret places, rivers, invers, or Sidhe houses in Ireland or Alban.

The king asks whether anyone can get news of Finn in hills, secret places, rivers, invers, or houses of the Sidhe in Ireland or Alban.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8737-8837 confidence: medium

Berngal says Finn, while following a deer of the Sidhe, gave him a shining-headed spear and hound-collar to keep; Berngal shows them, and names the hounds with Finn, Caoilte, and Lugaidh's son.

Berngal says Finn came from the north following a deer of the Sidhe and entrusted him with a spear and hound-collar until a future meeting.
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Gods and Fighting Men BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3158-3248 confidence: medium

Angus gives the swine into Buichet's care for a year; Buichet's wife wants to eat one and gathers men and hounds; the swine flee to Angus, who says he cannot help until they shake the Tree of Tarbga and eat the salmon of Inver Umaill.

The transformed swine seek Angus's help but must first shake the Tree of Tarbga and eat the salmon of Inver Umaill before help can be given.
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Gods and Fighting Men BOOK FOUR: THE EVER-LIVING LIVING ONES. / CHAPTER I. BODB DEARG / CHAPTER II. THE DAGDA / CHAPTER III. ANGUS OG; lines 3158-3248 confidence: medium

Angus places the swine with Buichet; Buichet's wife wants to eat one and gathers armed men and hounds; the pigs flee to Angus, who says help depends on shaking the Tree of Tarbga and eating the salmon of Inver Umaill.

Angus refuses help until the pigs have shaken the Tree of Tarbga and eaten the salmon of Inver Umaill; they later shake the tree and go toward Inver Umaill.
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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

The daughter says the needed thing is three draughts from the cup of the King of Magh an Ionganaidh, the Plain of Wonder, which no man has ever got.

The princess says she can be healed only by three draughts from the cup of the King of the Plain of Wonder, and Diarmuid sets out to get it.
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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

The daughter says the blood would not heal her without the one thing she wants: three draughts from the cup of the King of Magh an Ionganaidh, the Plain of Wonder, which she says no man has obtained.

The sick daughter names three draughts from the cup of the King of the Plain of Wonder as the needed object, says no man has obtained it, and Diarmuid sets out to bring it away.
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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: high

The king asks who has destroyed his kingdom; Diarmuid identifies himself as one of the Fianna. The king says a prophecy made seven years before Diarmuid's birth foretold this, and he gives Diarmuid the cup of healing.

Diarmuid obtains the healing cup, follows the messenger's instructions to gather well water and blood, and heals the afflicted woman.
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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: high

The king confronts Diarmuid, hears he is a man of the Fianna of Ireland, says a prophecy before Diarmuid's birth foretold this destruction, and gives him the cup of healing.

Diarmuid obtains a healing cup, receives directions to a special well, and brings water, the cup, and blood drops to heal the sick woman.
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Gods and Fighting Men Book V. The Fate of The Children of Lir / PART II. THE FIANNA / Book III. The Battle of the White Strand / Book IV. Huntings and Enchantments; lines 582-600 confidence: low

“Book IV. Huntings and Enchantments”

The Book IV heading pairs hunting with enchantment, and the chapter list includes titles involving phantoms, a shadowy figure, madness, and a hunt.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10963-11051 confidence: medium

Conan cannot dismount, cries out not to be carried away by the unknown big man, and urges Finn to follow to whatever place or island they are taken and bring them back to Ireland.

Finn states that he must follow the carried-away men to whatever place or island they have been brought and bring them back to Ireland.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10963-11051 confidence: high

The horse follows its master at full gallop with the men on it; Conan cannot get down, protests against being carried away, curses Finn, and demands that Finn follow to whatever place or island they are taken and bring them back to Ireland.

Conan demands that Finn follow to whatever place or island the big man reaches and bring the carried-away men back to Ireland; Finn states that this is what they must do.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 10963-11051 confidence: medium

Two armed sons of the King of the Eastern World approach Finn and seek his service. Feradach, the Very Brave, says he can make a ship with three blows of an axe on a sling-stick. The other says he can track a teal over ridges and furrows and can do the same on sea as on land.

The unnamed son of the King of the Eastern World can follow a teal's track over ridges, furrows, and sea as on land, offering a skill useful for the pursuit.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11053-11154 confidence: medium

At the bottom of the well Diarmuid follows the Enchanter to a beautiful wide flowery plain with a royal city and an army before the dun; the army makes way for the Enchanter, closes the gates, and turns on Diarmuid.

After passing through the well, Diarmuid faces an army at the dun gates and fights through them alone while pursuing the Enchanter.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11053-11154 confidence: high

Companies gather at the Cat's Head; Finn and Oisin agree that Finn will follow the track with fifteen others while Oisin guards Ireland.

Finn sets out with fifteen companions after fifteen of his people have been brought away, and the party follows the Hard Servant's track across the sea to the rock.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11053-11154 confidence: high

A grand ship is prepared with food and gold; Finn's people row over the great sea amid rough, noisy waters.

The party travels for three days and nights over a rough sea before reaching a cliff, slippery rock, and the end of the track.
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Gods and Fighting Men CHAPTER I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11053-11154 confidence: high

Diarmuid finds a great tree, rock, smooth-pointed drinking-horn, and fresh well; thirsty, he stoops to drink and knows there is enchantment in the water.

Diarmuid recognizes enchantment in the water, and an armed Man of Enchantments claims the thickets, water, and deer while fighting him at 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 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 11053-11154 confidence: medium

Diarmuid follows the Enchanter and finds a wide flowery plain, royal city, dun, and great army; the army lets the Enchanter enter and then turns on Diarmuid.

The army before the dun turns on Diarmuid, and he fights through them despite wounds before another champion appears.
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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 I. BIRTH OF DIARMUID / CHAPTER II. HOW DIARMUID GOT HIS LOVE-SPOT / CHAPTER III. THE DAUGHTER OF KING UNDER-WAVE / CHAPTER IV. THE HARD SERVANT; lines 11260-11269 confidence: low

The passage closes by naming this as the story of the Hard Servant and of Diarmuid's adventures on the island Under-Wave.

The closing sentence refers to Diarmuid's adventures on the island 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 11260-11269 confidence: low

The narrator closes by naming the story of the Hard Servant and Diarmuid's adventures on the island Under-Wave.

The closing line names Diarmuid's adventures on the island Under-Wave.
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2571-2647 confidence: medium

A great mist and darkness surround the company; they hear a rider approaching, and the rider casts three spears at them.

Mist and darkness disorient Conn's company before a rider leads them to a beautiful plain, royal rath, and grand house.
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Gods and Fighting Men CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN / CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH; lines 2571-2647 confidence: medium

A mist and darkness surround the party; a rider approaches and throws three spears, but stops after the Druids say casting at Conn is the wounding of a king.

Mist and darkness obscure the party's way; a rider appears, tests or threatens them with spears, then leads them to a beautiful plain, royal rath, golden tree, and white-bronze-roofed house.
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Gods and Fighting Men CHAPTER I. THE FIGHT WITH THE FIRBOLGS / CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH; lines 1184-1265 confidence: medium

Birog of the Mountain dresses Cian in women’s clothes, carries him by wind to Ethlinn’s tower, gains entry, enchants the women to sleep, and Cian meets Ethlinn, who recognizes his face from dreams and gives him her love.

Birog disguises Cian, carries him across the sea in a blast of wind, secures entry into the tower, and enchants the tower women to sleep so Cian can meet Ethlinn.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12158-12249 confidence: medium

Finn at Almhuin sees fifty armed men approaching. Aonghus and Aodh of the children of Morna identify themselves, say their fathers were connected with the killing of Finn's father, and ask peace and a place among the Fianna; they say their mothers were of the Tuatha de Danaan.

Finn requires the brothers to satisfy his father's death by obtaining either Diarmuid's head or the guarded berries of Dubhros, both presented as extremely difficult.
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Gods and Fighting Men CHAPTER I. THE FLIGHT FROM TEAMHAIR / CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS; lines 12158-12249 confidence: high

Finn says he will place a fine on them for his father's death and asks for either the head of a champion or a fistful of berries from the quicken-tree at Dubhros.

Finn makes peace and entry among the Fianna conditional on obtaining either Diarmuid's head or berries from a guarded quicken-tree; the brothers undertake the journey despite warnings.
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Gods and Fighting Men CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE; lines 8840-8921 confidence: medium

Finn, Oisin, Caoilte, Diarmuid, Lugaidh's Son, and five named hounds go to Cairn Feargall and see a tall rough giant carrying a pig on an iron fork, with a young girl behind him.

The party follows strange figures, a Druid mist hides the road, and a previously unseen house at a ford appears with uncanny inhabitants and tests.
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Gods and Fighting Men CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6278-6377 confidence: medium

Caoilte asks how to get freedom for his master; the king says Finn will be released if Caoilte can bring together a couple of all the wild creatures of Ireland.

Finn's captor says there is no way to free him except by completing the task of gathering a pair of all wild creatures of Ireland, which Caoilte undertakes.
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Gods and Fighting Men CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6278-6377 confidence: medium

Finn is brought to Teamhair and kept by force by the High King; Caoilte goes out for Finn, kills Cuireach king of Leinster, and makes a destructive rout through Ireland.

Finn is held by force, and the king says Caoilte can free him only by accomplishing a task the king says Caoilte can never do: collecting a couple of all the wild creatures of Ireland.
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Gods and Fighting Men CHAPTER II. FINN'S HOUSEHOLD / CHAPTER III. BIRTH OF BRAN. / CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA; lines 6379-6462 confidence: medium

Caoilte brings ten hounds of the Fianna and a horse and mare of Manannan; when gathered, the troop scatters, and he recovers a raven and an unwilling wild duck.

Caoilte endures the difficult gathering, confinement, and presentation of a scattered animal troop in order to set Finn free.
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Gods and Fighting Men CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS; lines 8949-9047 confidence: medium

Nine Fianna search many Irish places for a pup; they see three armies coming toward them, one Cat-headed, one Dog-headed, and one White-backed.

The Fianna search all over Ireland for a pup, encounter three strange armies, defeat them, and then find a hound from which to obtain a pup.
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Gods and Fighting Men CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS; lines 8949-9047 confidence: medium

Nine Fianna set out looking for a pup and search many named places, including Magh Leine, the Valley of the Swords, Durlass, Teamhair, Dun Dobhran, and Ceanntsaile, without finding one.

The nine Fianna set out and search through many named places and the whole of Ireland for a pup before finding a hound after battle.
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Gods and Fighting Men CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR / CHAPTER IV. THE HOSPITALITY OF CUANNA'S HOUSE / CHAPTER V. CAT-HEADS AND DOG-HEADS; lines 8949-9047 confidence: medium

The passage names swords belonging to Finn, Oisin, Caoilte, Diarmuid, and Osgar, including Mac an Luin, Ceard-nan Gallan, Cruadh-Chosgarach, Liomhadoir, and Cosgarach Mhor.

The Fianna's named swords are explained through pursuit of the strange smith Lon and the work of four seven-handed smiths in a smithy.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1461-1563 confidence: high

After the battle Lugh asks whether his father was seen, vows not to eat or drink until he learns how his father died, and travels with the Riders of the Sidhe to the place where Cian had taken pig shape.

Lugh vows not to eat or drink until he learns by what death his father died, discovers the body, mourns, and later asks the assembly about vengeance for a father’s killer.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1565-1661 confidence: high

Lugh names the sons of Tuireann as the three men who killed his father, demands the fine, and says they must not leave the king's house until they settle with him.

A fine for Lugh's slain father is first stated as a list of ordinary-sounding items, then revealed as rare objects from distant places and rulers, several explicitly said to be hard to obtain.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1663-1764 confidence: high

Lugh identifies the cooking-spit, the Hill of Miochaoin where three shouts must be given, and the danger from Miochaoin and his sons; he says this is the fine he has asked.

The sons of Tuireann must undertake dangerous voyages and tasks to satisfy Lugh's fine, and Tuireann says the quest points toward death and destruction.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1663-1764 confidence: high

The sons ask Lugh for Aonbharr; he refuses to give a loan of a loan. Brian asks for Manannan's curragh, and Lugh grants it, saying it is at Brugh na Boinn.

Manannan's curragh, lent by Lugh, obeys the sons' command and carries them across waves to the east of the world.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1663-1764 confidence: medium

Lugh names the cooking-spit from Inis Cenn-fhinne and the three shouts on the Hill of Miochaoin, saying Miochaoin and his sons are bound not to allow the shouts and may avenge Lugh's father.

The sons of Tuireann must obtain difficult objects and perform dangerous actions as a fine, and Tuireann warns that seeking them leads toward death and destruction.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1663-1764 confidence: high

The sons report the fine to Tuireann, who warns that the search means death and destruction, says it requires the power of Manannan or Lugh, and advises requesting Aonbharr and then Scuabtuinne.

Manannan's curragh is obtained from Lugh and sails on command over the waves to the Garden in the East of the World.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1766-1882 confidence: medium

After resting, the brothers decide to seek another part of the fine, and Brian says they will go to Pisear, King of Persia, to ask for the spear.

The brothers obtain the pig-skin, mention already having apples and the skin, and then continue to seek another part of the fine, the spear of Pisear.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1766-1882 confidence: medium

After resting, the brothers decide to seek another part of the fine; Brian proposes asking Pisear, King of Persia, for the spear, and they sail from Greece saying they have the apples and the skin.

After obtaining the apples and the pig-skin, the brothers identify another part of the fine and go toward Persia to ask Pisear for the spear.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1884-1986 confidence: medium

Brian casts an apple at the king and kills him; he and his companions attack the court, then find the spear with its head in a cauldron of water to prevent fire.

The sons of Tuireann move from one required treasure to another—the spear, the horses and chariot, and then Easal's seven pigs—as part of a fine imposed by the Ildnach.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1884-1986 confidence: high

Brian throws an apple that kills the king, attacks the court with his sword, receives help from the other two, and finds the spear with its head in a cauldron of water to prevent fire.

The passage repeatedly frames the journey as pursuit of items demanded as a fine: the spear, horses and chariot, and seven pigs; the sons are said to have been sent from Ireland by force and to be taking gifted treasures.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1988-2090 confidence: high

The king and his people agree to give the pigs freely to the sons of Tuireann because no one has stood against them.

The sons of Tuireann travel from place to place to obtain required objects and acts of a fine owed to Lugh, including pigs and the hound, with further items still outstanding.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1988-2090 confidence: high

The king and his people decide to give the pigs freely to the sons of Tuireann because no one has been able to stand against them.

The sons of Tuireann travel to obtain specified items as a fine, including pigs and the whelp, and Lugh later receives the collection as payment while identifying remaining obligations.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1988-2090 confidence: high

The king and his people decide to give the pigs freely to the sons of Tuireann because no one has been able to stand against them.

The pigs are obtained freely and are explicitly contrasted with other parts of the fine that required fighting; the hound is obtained only after refusal, battle, and capture of the king.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1988-2090 confidence: high

Lugh learns the sons have obtained the things he needs against the Fomor and sends a Druid spell that makes them forget the remaining fine and long to return to Ireland.

Lugh sends a Druid spell that causes the sons of Tuireann to forget the remaining part of the fine and feel longing to return to Ireland.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2092-2203 confidence: medium

Ethne, sister of the sons of Tuireann, cries and laments as they go to their ship, calling the journey pitiful and naming Teamhair, Beinn Edair, Uisnech, and other places.

The passage opens with Ethne's lament for the sons of Tuireann as they depart by ship and then undertake a difficult sea search for the island and its object.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2092-2203 confidence: medium

Brian puts on his water dress, leaps, walks in the sea for a long time, and eventually finds the Island of the Fair-Haired Women.

Brian reaches the Island of the Fair-Haired Women after a sea-search and obtains a spit kept by the women there.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 2092-2203 confidence: high

After the complaint, they go out on the rough waves of the green sea and spend a quarter of a year at sea without news of the island.

Brian travels through the sea to find an island court and obtains the cooking-spit from a powerful group of women.
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Gods and Fighting Men CHAPTER III. THE LAST OF THE GREAT MEN / BOOK ELEVEN: OISIN AND PATRICK. / CHAPTER I. OISIN'S STORY / CHAPTER II. OISIN IN PATRICK'S HOUSE; lines 14547-14650 confidence: medium

Oisin, the boy, and the chained pup pass Slieve-nam-ban, associated with spinning witches of the Sidhe, and Oisin raises a rock to reveal a Fianna horn, an iron throwing ball, and a sharp sword.

Oisin travels to a place associated with Sidhe witches, raises a rock over hidden Fianna objects, and uses the horn to bring forth cloudlike flights of giant birds.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6557-6658 confidence: high

Conan warns Finn about the Lad and proposes sending him to the King of the Floods to take the great cauldron that is never without meat and can feed the whole world.

Finn commands the Lad of the Skins to travel overseas to the King of the Floods and bring back a cauldron described as never empty and world-feeding.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6557-6658 confidence: high

Conan warns Finn about the Lad and proposes sending him to the King of the Floods to get the great cauldron that is never without meat and always has enough to feed the whole world.

Finn sends the Lad of the Skins to obtain a cauldron that is never empty and can feed the whole world.
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Gods and Fighting Men CHAPTER IV. OISIN'S MOTHER. / CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS; lines 6660-6711 confidence: medium

At the strand, the woman says Finn has brought him back dead; she cries over the bird, brings it into a little boat, and asks Finn to push it to sea.

The woman takes the dead bird into a small boat, is driven by wind and waves, witnesses a restoration, searches the island, and finds a cure.
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Gods and Fighting Men CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE; lines 7133-7235 confidence: medium

The party gives up battle for the time, travels through hilly and stony places to Loch Cuire, and knocks on the door of the Sidhe hill with gold-socketed spear-shafts.

The group travels to Loch Cuire and the door of the Sidhe hill, and Cael's poem frames the route to Credhe's house as a difficult seven-day journey.
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Gods and Fighting Men CHAPTER IV. RED RIDGE / BOOK THREE: THE BATTLE OF THE WHITE STRAND. / CHAPTER I. THE ENEMIES OF IRELAND / CHAPTER II. CAEL AND CREDHE; lines 7133-7235 confidence: medium

Cael comes from Brugh na Boinne and says he consulted Muirenn, his nurse, about a dream of high marriage with Credhe, a woman of the Sidhe. Finn says Credhe deceives men and requires a poem cataloguing her vessels and palaces; Cael says Muirenn gave him such a poem.

Cael says a high marriage and Credhe, a woman of the Sidhe, were shown to him in a dream; he then travels with the Fianna to her Sidhe dwelling to seek marriage.
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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 9187-9273 confidence: medium

In battle at Beinn Edair, Caoilte is struck in the thigh by a poisonous spear and seeks healing from Bebind at the Sidhe hill of Ess Ruadh; Bebind has the healing drink of the Tuatha de Danaan and remaining ale of Goibniu.

Caoilte is wounded by a poisoned spear and goes to the Sidhe hill at Ess Ruadh to seek Bebind's healing aid.
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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 9187-9273 confidence: high

Caoilte is wounded at Beinn Edair by Mane's poisoned spear and goes to the Sidhe hill at Ess Ruadh to ask Bebind for healing with the Tuatha de Danaan's healing drink and Goibniu's ale.

Caoilte is poisoned by a spear and travels to the hill of the Sidhe at Ess Ruadh to obtain healing from Bebind, who has supernatural healing drink.
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Gods and Fighting Men CHAPTER IV. THE MORRIGU / CHAPTER V. AINE / CHAPTER VI. AOIBHELL / CHAPTER VII. MIDHIR AND ETAIN; lines 3701-3785 confidence: medium

Eochaid searches Ireland without finding tidings because the pair are in Sidhe houses; they go to the Brugh of Angus and then to a Connacht Sidhe hill named after Cruachan Croderg.

Eochaid searches for Etain, learns by magical means that she is in Bri Leith, besieges and digs into the Sidhe hill, recognizes her, and brings her home.
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Gods and Fighting Men CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE; lines 12688-12798 confidence: medium

Finn travels to the Land of Promise, tells his nurse the story of the quarrel, and says Diarmuid cannot be overcome by an army unless by enchantment; she agrees to go and use enchantment.

Finn goes to the Land of Promise to consult his nurse because enchantment, rather than army strength, is said to be needed against Diarmuid.
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Gods and Fighting Men CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE; lines 4450-4532 confidence: medium

"great white shouting waves rose up about him, every one of them the size of a mountain"; salmon also rise to the curragh and Ciabhan is afraid.

Ciabhan passes through dangerous waves and is taken by the rider to Tir Tairngaire, Loch Luchra, and Manannan's city.
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Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9803-9904 confidence: medium

At the edge of a little wood, the Fianna see a swift strange beast followed by a Red Woman; the beast has narrow feet, a boar-like head, long horns, a deer-like body, and a shining moon on each side.

Finn and the Fianna pursue a hybrid, moon-marked beast through the night until it enters a hill.
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Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9803-9904 confidence: medium

Finn and Bran follow after the Fianna; the beast's two moon-like lights guide the night pursuit, the beast scatters blood, and at daybreak it enters the foot of Cnoc-na-righ.

The pursued beast enters Cnoc-na-righ; the Red Woman opens the hill and guides the Fianna into splendid interior halls.
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Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9803-9904 confidence: high

At the edge of a wood a strange beast comes swiftly, followed by a Red Woman; the beast has narrow feet, a boar-like head, long horns, a deer-like body, and a shining moon on each side.

A strange moon-marked beast draws the Fianna through a day-and-night pursuit into the foot of Cnoc-na-righ, after which a hidden royal hall is revealed.
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Gods and Fighting Men CHAPTER IX. THE WEDDING AT CEANN SLIEVE / CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN; lines 9906-9957 confidence: medium

The King of the Hill welcomes Finn and his men, seats them at table, and the Red Woman says they wish to see the wonderful beast they had followed.

Finn and his men follow a wonderful beast into the hill episode, chase it with Bran, and later pursue another deer that they cannot overtake without the Red Woman's hound.
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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 VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 confidence: high

Bran son of Febal hears music behind him near his dun, falls asleep from its sweetness, and wakes to find a silver branch with white blossoms beside him.

Bran receives otherworldly music, a silver branch, and a woman's direct command to set out over the sea toward the Land of Women.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 confidence: high

Bran brings the branch into the royal house; a woman in strange clothing appears and sings of a branch of the apple-tree from Emhain, a far island with shining horses, plains, blossoms, birds, colours, delight, and music.

The destination is a far land beyond the sea, identified with Emhain and the Land of Women, described through islands, sea travel, and guidance from Manannan.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 confidence: medium

Bran son of Febal hears music behind him near his dun, falls asleep from its sweetness, and wakes to find a silver branch with white blossoms beside him.

The silver apple branch appears after supernatural music, is brought into the royal house, is associated with Emhain in the woman's song, and returns to the woman by leaping from Bran's hand.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 confidence: medium

Bran sees an island; a crowd on it wonders, laughs, looks at Bran and his people, and will not stop to talk with them.

Bran encounters an island where the inhabitants laugh and stare, and one of his men becomes like them and is left behind.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4094-4220 confidence: high

Bran hears music near his dun, falls asleep from its sweetness, and wakes beside a silver branch with white blossoms.

Bran is drawn by uncanny music, receives a silver blossoming branch, hears a woman's otherworld song and instruction, and departs the next day.
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Gods and Fighting Men CHAPTER VII. MIDHIR AND ETAIN / CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN; lines 4222-4255 confidence: medium

Bran and his companions reach the Land of Women; the chief woman at the landing-place welcomes Bran, son of Febal, and invites him to land.

Bran and his companions travel over the sea to the Land of Women, receive extraordinary hospitality, and later return toward Ireland.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4258-4356 confidence: medium

The stranger says he comes from a country of truth without age, withering, sadness, jealousy, envy, or pride; he gives Cormac the branch in return for three gifts Cormac promises to give.

The stranger claims to come from a country without age or sorrow, and Cormac later crosses through mist into a marvelous plain with supernatural buildings, beings, and features.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4258-4356 confidence: medium

The stranger says he comes from a country with "nothing but truth" and without age, withering, heaviness, sadness, jealousy, envy, or pride; he gives the branch if Cormac will give three requested gifts in return.

After Ethne is taken, Cormac follows, is separated by mist, and enters a plain with supernatural duns, Sidhe figures, wondrous structures, a well, and other marvels connected to the stranger's ageless country.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4358-4447 confidence: high

Cormac tells how his wife, son, and daughter were brought away from him and how he followed them to that place; the pig is then fully boiled.

Cormac follows his abducted wife and children to Manannan's place and is returned by morning to Teamhair with his family and gifts.
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Gods and Fighting Men CHAPTER VIII. MANANNAN / CHAPTER IX. MANANNAN AT PLAY / CHAPTER X. HIS CALL TO BRAN / CHAPTER XI. HIS THREE CALLS TO CORMAC; lines 4358-4447 confidence: medium

The host says he is Manannan son of Lir, King of the Land of Promise, and that he brought Cormac there by enchantments so that Cormac might be with him in friendship that night.

Manannan says he brought Cormac by enchantments to be with him, and in the morning Cormac finds himself back at Teamhair with his family and gifts.
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Gods and Fighting Men CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY; lines 7960-8038 confidence: high

"they sent Labran looking for the weapons in the shape of a great eagle."

Labran is sent in the shape of a great eagle to obtain the sword and shield needed for Finn's battle.
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Gods and Fighting Men CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY; lines 7960-8038 confidence: medium

The king's house has seven connected rooms with one to seven locks; the Fomor smith's sword and shield are kept in the last room, then brought out, given to Labran with stalks of luck, and bound with shield straps.

The sword and shield are kept in the last of seven connected rooms behind a sequence of increasingly numerous locks.
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Gods and Fighting Men CHAPTER VIII. THE KING OF ULSTER'S SON / CHAPTER IX. THE HIGH KING'S SON / CHAPTER X. THE KING OF LOCHLANN AND HIS SONS / CHAPTER XI. LABRAN'S JOURNEY; lines 7960-8038 confidence: high

Muirne, Labran, and their people grieve over Finn's danger; Tadg's wife says Daire Donn is unwoundable by ordinary weapons, names the Fomor-made sword and shield as the prophesied arms against him, identifies their keeper, and Labran is sent in eagle shape to seek them.

Daire Donn is said to be unwoundable by ordinary weapons, while prophecy names the Fomor-made sword and shield as the only arms by which he will fall; the passage then centers on obtaining and delivering those weapons to Finn.
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Gods and Fighting Men CHAPTER X. THE SHADOWY ONE / CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS; lines 9960-10071 confidence: medium

As night comes, Finn sees an unfamiliar house in the valley, with fire shining from it, and Caoilte advises going to inspect it.

Finn, Caoilte, and Oisin enter an unfamiliar night house with fire, meet monstrous inhabitants, are offered unacceptable food, fight through darkness, and find the house vanished by morning.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4609-4694 confidence: high

The chapter opens by saying Tadg went to the Land of the Ever-Living Ones and came back again.

The passage frames Tadg as one who went to the Land of the Ever-Living Ones and came back, then narrates a long voyage across the sea to strange islands.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4609-4694 confidence: high

Tadg and thirty men search the island and find only giant sheep; a largest ram with nine horns attacks and breaks five shields before Tadg kills it with his spear.

The voyagers reach an island with sheep as large as horses and a hostile nine-horned ram.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4609-4694 confidence: high

Tadg plans and orders a long-voyage curragh, strong with forty ox-hides, masts, oars, pitch, and provisions of food, drink, and clothes for a year.

Tadg builds a long-voyage curragh and explicitly sets out over the high sea to look for his missing people.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4696-4784 confidence: high

A foreigner guides because he had been on the track before; after six weeks without land he says they are astray on the great ocean with no boundaries, and a storm begins.

Tadg's party crosses a dangerous boundless sea, survives a storm, reaches an island explicitly called a paradise, and proceeds through staged places of knowledge.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4696-4784 confidence: medium

At the middle dun Tadg meets a beautifully shaped queen in a golden dress; she greets him, says his journey was long foretold, and identifies herself as Cesair, first to reach Ireland, living forever in this country.

Cesair tells Tadg that his coming on the journey had long been foretold.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4696-4784 confidence: high

A foreigner who had been on the same track guided the party; after six weeks without land he says they are astray on the boundless ocean, and a terrifying wind and sea arise.

The travellers are lost on a boundless ocean, survive a storm, then arrive at Inislocha, a beautiful island later called a paradise and associated with permanent life and former rulers of Ireland.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 confidence: high

Cliodna of the Fair Hair identifies herself as of the Tuatha de Danaan, beloved of Ciabhan, source of the name Cliodna's wave, and a long-time island dweller who eats the tree's apples.

Tadg and his companions move through an island of wondrous inhabitants and objects, then leave over the sea toward Ireland while the island disappears from view.
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Gods and Fighting Men CHAPTER XI. HIS THREE CALLS TO CORMAC / CHAPTER XII. CLIODNA'S WAVE / CHAPTER XIII. HIS CALL TO CONNLA / CHAPTER XIV. TADG IN MANANNAN'S ISLANDS; lines 4786-4887 confidence: medium

The young man has a sweet-smelling golden apple; when he eats a third it is not diminished, and it nourishes the two lovers so that age and sorrow cannot touch them after tasting it.

Tadg and his companions enter an extraordinary island with deathless food, a shining house, altered time, supernatural inhabitants, gifts for the return, a sea departure, and a mist-hidden disappearance of the island.
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Gods and Fighting Men CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN; lines 10196-10295 confidence: high

The woman says she is fretting after "a ring of red gold" lost in the lake and puts Finn under bonds to bring it back.

The woman places Finn under bonds to retrieve a red-gold ring from the lake, and the task leads directly to supernatural consequences.
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Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10403-10462 confidence: medium

Finn and his men meet a richly dressed woman at Slieve Crot; she calls herself Etain of the Fair Hair and says she wants a man of the Fianna to race with her.

A woman challenges the Fianna to run and the route brings them to the hill of the Sidhe at Beinn Edair, where hidden identities and marriage matters are disclosed.
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Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10403-10462 confidence: medium

Finn and his men see a richly dressed woman at Slieve Crot; she names herself Etain of the Fair Hair and asks a man of the Fianna to run a race with her.

A woman in Etain's form challenges the Fianna to a race and leads them across named places to the hill of the Sidhe at Beinn Edair, where her identity and mission are revealed.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 100-191 confidence: medium

The passage warns not to confuse Tara kings with half-divine kings of Almhuin; medieval chroniclers are said to mix the traditions, making Finn serve under Cormac MacArt and making Grania, who travels under Angus’s cloak, Cormac’s daughter.

Grania is said to travel to enchanted houses under the cloak of Angus, who is named as god of Love.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 265-327 confidence: high

Oisin and Bran ride or sail in an enchanted ship to a divine country, seeking delighted companionship or love with unfading faces.

Oisin and Bran are named as riding or sailing in an enchanted ship to a divine country to seek companionship or unfading love.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 265-327 confidence: medium

The Table Round is a like fellowship, but its virtues are troubled by cloister virtues and knights seeking the Grail in lonely adventures.

The Arthurian knight is described as leaving fellowship to seek the vision of the Grail in lonely adventures.
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Gods and Fighting Men WITH A PREFACE BY W.B. YEATS / DEDICATION TO THE MEMBERS OF THE IRISH LITERARY SOCIETY OF NEW YORK / AUGUSTA GREGORY. / PREFACE; lines 265-327 confidence: high

The Table Round is described as a like fellowship and 'a rivulet from the same river'; some knights build cells or leave companions to seek the Grail vision alone.

The passage describes Arthurian knights leaving companions or building cells to seek the vision of the Grail in lonely adventures.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2813-2910 confidence: medium

A man comes into the house where Cuchulain lies, sits near the chamber entrance, answers Conall, and says he has come to give Cuchulain a greeting.

Angus arrives without clear origin, sings that named women can heal Cuchulain and that Liban will seek him on Samhain, then departs mysteriously.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2912-3083 confidence: medium

Liban says Labraid dwells in Mag Mell, the Plain of Delight; Cuchulain sends Laeg with Liban so he may learn of the land from which she has come.

Cuchulain sends Laeg with Liban to learn of her land; Liban identifies Labraid's dwelling as Mag Mell, the Plain of Delight, and Laeg travels by bronze skiff across a lake to an island palace.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2912-3083 confidence: high

Liban and Laeg travel onward; Liban sets Laeg on her shoulder and says he would not go from there unless under a woman's protection.

Liban guides Laeg, sets him on her shoulder, and says he would not go from there without a woman's protection.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 2912-3083 confidence: medium

Liban says Labraid dwells "In Mag Mell, the Plain of Delight"; Cuchulain sends Laeg with her to learn of the land from which she has come.

Cuchulain sends Laeg to learn Liban's land; Liban leads him to a lake, bronze skiff, island, and palace associated with Fand and Labraid.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3086-3238 confidence: high

Laeg goes to Emer; she rebukes him for wandering in fairy lands without bringing back healing and shames Ulster for failing to heal Cuchulain, saying Cuchulain would have saved other heroes.

Emer faults Laeg for entering fairy lands without obtaining a healing virtue and sings of searches through fairy hills, elf-mounds, the world, and solid earth to find a cure.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3086-3238 confidence: medium

Laeg reports Cuchulain's state to Emer; Emer says Laeg has wandered in fairy lands but brought no healing virtue, shames Ulster for not healing Cuchulain, and says Cuchulain would have saved Conor, Fergus, or Conall.

Emer says that Cuchulain would have searched fairy hills, journeyed through the earth, sought a Druid, scoured the world, and gone through elf-mounds or solid earth to heal other heroes.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3241-3435 confidence: high

Cuchulain stands, passes his hand over his face, casts away heaviness, reaches an enclosure, and Liban appears and tries to lead him into the fairy hill.

Liban appears, tries to lead Cuchulain into the fairy hill, describes Labraid's remarkable dwelling, and later guides Laeg through named places.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3241-3435 confidence: high

Cuchulain stands at her word, passes his hand over his face, casts away heaviness and weariness, goes to an enclosure, and there Liban appears and tries to lead him into the fairy hill.

Liban tries to lead Cuchulain into a fairy hill; after he refuses to go at a woman’s call, Laeg goes with Liban to bring back knowledge of the place.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3241-3435 confidence: medium

Fand welcomes Laeg, asks why Cuchulain has not come, confirms that the message came from her, and says Cuchulain should come swiftly because the battle is set for that day.

Fand confirms that the message came from her and asks that Cuchulain come swiftly because battle is set for the same day.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3437-3584 confidence: high

Cuchulain asks whether the quest is good; Laeg says it is good and describes a noble, splendid land where no evil dwells and no one can speak a lie, with Brown Labra attended by hosts.

Cuchulain is told that the quest is good and travels with Liban to a splendid fairy land or island ruled by Labraid.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3437-3584 confidence: high

Laeg answers that the quest is good, says Cuchulain should go to attain it, and describes a noble fairy dwelling where no evil dwells and no one lies, ruled by Brown Labra.

The passage explicitly frames Cuchulain's journey as a good quest, describes the land as a fairy dwelling where all things are good, and then has Cuchulain go there with Liban.
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Heroic Romances of Ireland FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION / THE SICK-BED OF CUCHULAIN; lines 3437-3584 confidence: medium

Laeg says they crossed the Plain of Speech, halted near a Tree whose branches bear triumphs, rested on a hill-crowned plain, and saw the Double-Headed Serpent's lair.

Laeg's report includes named route-stations and marvels: the Plain of Speech, the triumph-bearing Tree, the hill-crowned plain, and the Double-Headed Serpent's lair.
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Heroic Romances of Ireland INTRODUCTION / THE RAID FOR DARTAID'S CATTLE / THE RAID FOR DARTAID'S CATTLE / LITERAL TRANSLATION; lines 10810-10928 confidence: medium

At night Eocho sees a woman and a young man in her attendance; she says they dwell in Sid Cuillne and have come to give him counsel.

A woman from Sid Cuillne appears at night, gives counsel for Eocho's journey, and promises equipment of the Side that appears the next morning.
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Heroic Romances of Ireland LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13622-13657 confidence: medium

They take the road to the elf-mound about Femun, and Echaid goes there with a troop of men of Ireland.

Echaid and the men of Ireland go to the elf-mound about Femun in connection with recovering his wife.
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Heroic Romances of Ireland LITERAL TRANSLATION / TEXT OF LEABHAR NA H-UIDHRI / INTRODUCTION / TEXT WITH INTERLINEAR TRANSLATION; lines 13622-13657 confidence: medium

After a disgrace on them, they see the two swans around Tara and take the road to the elfmound about Femun.

After the carrying off and the sighting of swans, Echaid and the men of Ireland go to the elfmound at Femun, and counsel is given to dig elfmounds to recover the wife.
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Heroic Romances of Ireland MAC DATHO'S BOAR / FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION; lines 2611-2704 confidence: high

The Antiquarian form tells the cause of Cuchulain’s illness and Laeg’s journey to Fairyland to test a message that Cuchulain can be healed by fairy help, then breaks off.

Laeg journeys to Fairyland to test the truth of a message that Cuchulain can be healed by fairy help; the Literary form also retells Laeg’s journey with different detail.
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Heroic Romances of Ireland MAC DATHO'S BOAR / FROM THE BOOK OF LEINSTER (TWELFTH-CENTURY MS.) / THE SICK-BED OF CUCHULAIN / INTRODUCTION; lines 2611-2704 confidence: high

The “Antiquarian” form relates the cause of Cuchulain’s illness and Laeg’s journey to Fairyland to test a message that Cuchulain can be healed by fairy help, then breaks off.

Laeg is sent to Fairyland to test the truth of a message about fairy healing, and the journey is retold in both forms with differing detail.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9353-9526 confidence: medium

Fraech enters the stream; Ailill sees Findabar's ring in Fraech's purse, shows it to Maev, removes it, and throws it into the flood.

The ring thrown into the flood is taken by or associated with a salmon, which Fraech catches and casts onto the bank with the ring.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9528-9700 confidence: medium

Finnabar acknowledges Ailill's power; Ailill swears by the Connaught god that she will die unless she places the ring in his hand and says finding it is impossibly hard.

Ailill declares that Finnabar must produce the ring or die and says it is effectively irrecoverable; the ring is nevertheless restored on the salmon dish.
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Heroic Romances of Ireland MORTALS / IMMORTALS / TAIN BO FRAICH / THE RAID FOR THE CATTLE OF FRAECH; lines 9702-9723 confidence: low

Fraech says he will take the oath and do the task asked of him.

Fraech accepts an oath and agrees to perform the task required by the parents.
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Heroic Romances of Ireland PAGE 67 / PAGES 68, 69 / PAGE 69 / PAGE 71; lines 7569-7680 confidence: medium

Laeg's two descriptions are called, except for the voyage of Bran, the two most definite descriptions of Fairyland in Irish literature; noted features include fruitful trees, an ever-flowing vat of mead, a silver-branched tree, and perhaps trees of purple glass.

The passage discusses Laeg's descriptions of Fairyland and quotes a first-person journey to a wonderful land where Labraid is found.
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Heroic Romances of Ireland PAGE 67 / PAGES 68, 69 / PAGE 69 / PAGE 71; lines 7569-7680 confidence: medium

Laeg's two descriptions of Fairyland are described as very definite; noted features include fruitful trees, an ever-flowing vat of mead, a silver-branched tree, and possibly trees of purple glass.

The passage presents Laeg's descriptions of Fairyland and quotes a speaker going to a wonderful land where he encounters Labraid.
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Heroic Romances of Ireland PAGE 67 / PAGES 68, 69 / PAGE 69 / PAGE 71; lines 7569-7680 confidence: medium

The speaker laments not going long ago and says he would give up Erin and the kingship of yellow Bregia for knowledge of the place and the great palace he saw.

The speaker states that he would give up Erin and the kingship of yellow Bregia for knowledge of the place he visited.
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Heroic Romances of Ireland Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10277-10425 confidence: medium

Fraech, Conall, and their company pass over ocean from Ireland, through North Saxony, across southern seas, and toward Lombardy until the high Alps appear as the goal.

Fraech, Conall, and their men cross the ocean and foreign regions until the Alps appear as the goal of the search.
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Heroic Romances of Ireland Part I / LITERAL TRANSLATION / TAIN BO FRAICH / PART II; lines 10277-10425 confidence: high

Fraech's mother says his cattle have been stolen, that his children, wife, and cattle are hidden in the southern Alps, and that three kine have been carried by Picts to Alba.

The passage centers on Fraech's departure from Ireland to seek his abducted wife, children, and herd in a distant land.
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Heroic Romances of Ireland PROLOGUE IN FAIRYLAND / FROM THE LEABHAR NA H-UIDHRI / THE COURTSHIP OF ETAIN / EGERTON VERSION; lines 1164-1257 confidence: medium

Eochaid sends horsemen, wizards, road officers, and boundary couriers throughout Ireland to seek a wife worthy in form, grace, countenance, and birth, with the added condition that she had not been wife to another man.

Eochaid sends agents throughout Ireland to search for a wife who meets precise standards of appearance, grace, birth, and prior unmarried status.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1694-1812 confidence: medium

Mider's poem invites Etain to his home, a marvellous land of beauty, abundance, strong drink, streams, mead, wine, absence of crime, unblemished men, love without sin, unseen passage through the human world, pork, milk, and mead.

Mider invites Etain to his home and describes a marvellous, abundant land whose people can move unseen through the human world.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / EGERTON VERSION / THE COURTSHIP OF ETAIN / LEABHAR NA H-UIDHRI VERSION; lines 1694-1812 confidence: medium

The man says Etain should meet him instead, claims he was her husband when she was Etain of the Horses, says she left a marriage price of Ireland's chief plains and waters plus gold and silver, and identifies himself as Mider of Bri Leith.

Mider, who claims former marriage to Etain, invites her to leave for his marvellous land and later secures her conditional agreement if Eochaid asks it.
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Heroic Romances of Ireland THE COURTSHIP OF ETAIN / 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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Heroic Romances of Ireland THE PRELUDES TO THE RAID OF CUALGNE / APPENDIX / TAIN BO FRAICH / INTRODUCTION; lines 8689-8790 confidence: medium

The second part tells of Fraech's expedition to the Alps to recover stolen cattle and his wife; the passage reports that the wife was Trebland, a semi-deity like Fraech, according to another cited source.

The second part is summarized as Fraech's expedition to the Alps to recover his wife, along with stolen cattle.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER II / CONTENTS III / CHAPTER III / CHAPTER IV; lines 3364-3389 confidence: medium

"EARLY ROMANTIC USE OF THE CONCEPTION OF THE HAPPY OTHERWORLD"

The passage lists imrama or Oversea Voyage literature in connection with the Happy Otherworld.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER II / THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE / I40 MONGAN; lines 4446-4467 confidence: medium

The first island touched is the Island of Joy, where one companion is left behind; the second is the Land of Women.

The voyage reaches the Island of Joy and then the Land of Women, with one companion left on the first island and Bran drawn ashore on the second.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / CHAPTER IV / CHAPTER V / CHAPTER VI; lines 3391-3416 confidence: medium

The Chapter V heading mentions exposition and criticism of Professor Zimmer's views, Laegaire mac Crimthainn's Visit to Faery, and possible influence of Scandinavian Walhalla.

The headings list Laegaire mac Crimthainn's Visit to Faery and Cormac mac Art in Faery.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION; lines 5371-5469 confidence: medium

The commentary states that the three Maelduin adventures are organically connected with the wizard's injunction, while Bran paragraph 61 is disconnected from the remainder of its tale.

The passage states that the three adventures are organically connected with the wizard's injunction and suggests that an original incident may have been triplicated into related island episodes.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER III / ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION; lines 5471-5501 confidence: medium

Bran, Connla, and the Sick Bed of Cuchulinn are said to concern Gaelic-romance persons and conditions; Maelduin is described as launched on the high seas and wandering into a nameless, dateless, undetermined region with few indefinite contacts with Gaelic legend.

Maelduin is described as launched on the high seas and wandering into a nameless, dateless, undetermined region.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 5986-6062 confidence: medium

Cormac sees an aged grey-haired knight coming toward him, "bearing a silver branch with three golden apples."

An aged grey-haired knight from the land of truth approaches Cormac with a silver branch whose music has extraordinary effects.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 5986-6062 confidence: medium

Cormac pursues the stranger with his men, but a thick mist comes over them; when it clears, Cormac is alone on a great plain.

During pursuit, thick mist separates Cormac from his men; when it clears he is alone on a great plain and proceeds to marvels and a palace.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6064-6166 confidence: high

The host tells Cormac to take his family, the goblet, and the silver branch, says the objects will be taken at Cormac's death, and identifies himself as Manannan son of Ler, Lord of the Land of Promise, who brought Cormac there to see the land.

Manannan says he brought Cormac to see the fashion of the Land of Promise, gives him the goblet and branch, and Cormac wakes back on Tara's meads with his family and the objects.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6168-6269 confidence: medium

Ciabhan reaches the seashore, sees a high-prowed currach containing Lodan and Solus, and the three sail together; waves toss them until they see a knight on a dark grey horse with a golden bridle who rises on every tenth wave without wetting himself.

Ciabhan, Lodan, and Solus voyage over the sea, encounter a supernatural mounted guide, and are taken to the Land of Promise and Manannan’s fort; the passage later links the story to the conception of the Happy Otherworld.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6375-6476 confidence: medium

Cathmann son of Tabarn, king of Fresen, raids Munster successfully; Teigue escapes, his wife, brethren, and many people are captured, and he resolves, using a prisoner's information, to follow and free them.

Cathmann carries off Teigue's wife, brethren, and people; Teigue follows the ravishers by sea to free them.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6375-6476 confidence: high

Teigue builds a strong currach of twenty-five thwarts and forty bark-soaked ox-hides, equips it for a year at sea, and takes his bravest warriors.

Teigue builds a durable currach, provisions it for a long voyage, departs across the sea, and the narrator explicitly compares the voyage to Maelduin and other imrama.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6375-6476 confidence: high

The narrator says Fenian mythic romance retained the Happy Otherworld conception and later shaped it in Michael Comyn's poem of Oisin in the Land of Youth.

The passage frames Irish romance around the Happy Otherworld and describes a pleasant land where fragrant branches remove hunger, thirst, and the memory of hardship.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6478-6510 confidence: medium

Unspecified beings feed and warble melodious music; the travelers advance to a wide smooth plain with flowering cloves, honey-dew, and three hills each crowned with a fort.

Cesair greets Teigue by saying it was long foretold that he would come on this journey, and the travelers move through a marvelous landscape with instructive encounters.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6512-6585 confidence: high

Veniusa says she is a daughter of Adam; four daughters dwell in four mysterious magic countries, separated because of their mother's transgression but placed in joyful domiciles for their virginity and purity dedicated to God.

The passage describes mysterious magic countries, separate joyful domiciles, a mansion for righteous kings after acceptance of the faith, and Teigue's movement through this otherworld setting.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI; lines 6512-6585 confidence: medium

A closing summary reports that Teigue and his men succeed in their quest, rescue captives, and slay ravishers.

The closing summary reports that Teigue and his men succeed in their quest, rescue captives, and slay ravishers.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 7192-7300 confidence: medium

The Voyage of Snegdus and Mac Riagla brings travelers to the isle where Enoch, Elijah, and men of the Gael dwell until Judgment, good and without sin or crime.

Travelers are brought to the isle of Enoch and Elijah and also attain a distinct Christian heaven described as a lofty island.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 7302-7319 confidence: medium

"after the seafaring of Connla, the ruddy son of Conn, to the land of promise {cotir tairngire), Art Oil remained alone"

The passage cites Connla's seafaring to the Land of Promise and discusses the evidence under the heading of an early Irish Elysium.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER V / CHAPTER VI / CHAPTER VII / CHAPTER VIII; lines 7302-7319 confidence: medium

"Cormac's adventures at Manannan's court" are said to describe "the mystic country as tir tairngeri."

The passage refers to Cormac's adventures at Manannan's court and describes the associated country as mystic.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER VI / CHAPTER VII / CHAPTER VIII / THE IRISH VISION OF THE CHRISTIAN HEAVEN; lines 3418-3436 confidence: medium

Chapter VII is headed as treating fragmentary independent presentations of the happy Otherworld conception and lists items including the Echtra Nerai, Nera's Expedition into the Otherworld, Angus of the Brugh and the Conquest of the Sid, and several dinnshenchas topics.

The Echtra Nerai is glossed as Nera's Expedition into the Otherworld.
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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: medium

The Hyperboreans live in a remote fairy land, and Pindar says the mysterious road to them cannot be found by ships or by walking.

The Hyperborean land is remote and cannot be found by ship or on foot, yet Perseus is said to penetrate it; Cuchulinn is likewise said to penetrate the realm of Irish sid dwellers.
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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 9047-9138 confidence: high

Lucian's True Story is introduced as a fantastic journey to the Isle of the Blessed; the approach includes fragrant air, flowers, harbours, transparent rivers, meadows, woods, birds, and flute-like sounds from trees.

Lucian's hero and sea-farers come by fantastic journey to the Isle of the Blessed, a lush island with harbours, rivers, meadows, a city, and blessed inhabitants.
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The Voyage of Bran, Son of Febal, to the Land of the Living CHAPTER X / PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD; lines 9140-9247 confidence: medium

Phæacia or Scheria is described as a fairy utopia comparable to Maelduin's far-off western isles; later Greek and Irish developments add didactic, ethical, visionary, Hyperborean, and allegorical treatments including Hesiod, the Champion's Ecstasy, and Cormac at Manannan's court.

Maelduin's seafarers wander to far-off western isles, and belief in Brendan's isles sends mariners onto the western main.
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The Voyage of Bran, Son of Febal, to the Land of the Living CONTENTS / CHAPTER I / THE HISTORICAL AND LITERARY-HISTORICAL BACKGROUND / CHAPTER II; lines 3350-3362 confidence: low

"THE CONCEPTION OF THE HAPPY OTHERWORLD IN bran's VOYAGE"

The heading combines Bran's Voyage with the conception of the Happy Otherworld.
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The Voyage of Bran, Son of Febal, to the Land of the Living I30 CHANGES IN ORAL TRADITION / CHAPTER II / THE CONCEPTION OF THE HAPPY OTHERWORLD IN BRAN'S / VOYAGE; lines 4218-4331 confidence: medium

The passage says it is likely that Bran's visit to the Otherworld was once an independent tale and that the Mongan episode was rather clumsily foisted in, while still belonging to the extant form of the story.

The passage identifies Bran's visit to the Otherworld as a story element that may once have stood independently.
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The Voyage of Bran, Son of Febal, to the Land of the Living I40 MONGAN / CHAPTER III / ISO OISIN / CHAPTER IV; lines 5077-5186 confidence: high

Maelduin sets forth oversea to seek his father's murderers; a wizard instructs him to take seventeen companions; three foster-brothers insist on coming, swim after the vessel, and are taken aboard.

Maelduin sets forth oversea on a quest, wanders among many unknown islands, fulfills the quest, and returns to Ireland.
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The Voyage of Bran, Son of Febal, to the Land of the Living I40 MONGAN / CHAPTER III / ISO OISIN / CHAPTER IV; lines 5077-5186 confidence: medium

Maelduin sets forth oversea to seek his father's murderers; a wizard instructs him to take seventeen companions; three foster-brothers insist on coming, swim after the vessel, and are taken aboard.

The summary states that Maelduin sets forth oversea to seek his father's murderers.
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The Voyage of Bran, Son of Febal, to the Land of the Living I40 MONGAN / CHAPTER III / ISO OISIN / CHAPTER IV; lines 5272-5369 confidence: high

The passage restricts comparison to Maelduin's twenty-seventh adventure and discusses whether the chaste island queen reflects Christian chastity or a genuine non-Christian variant of mortals visiting the Otherworld lady.

The passage explicitly describes a variant of mortals visiting the lady of the Otherworld and compares Bran and Maelduin in the Land of Women.
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The Voyage of Bran, Son of Febal, to the Land of the Living I70 THE ISLE OF IMITATION / CHAPTER V / CHAPTER VI / CHAPTER VII; lines 6762-6866 confidence: high

The passage states that wisdom and poetry, like domestic animals, have their origin from the Otherworld.

Sinend goes from the Land of Promise to Connla's Well under the sea specifically seeking inspiration and wisdom.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 1033-1183 confidence: medium

Bran is told to row steadily, that the Land of Women is not far, and that he will reach Emne before sunset.

Bran rows over the sea to the Island of Joy and the Land of Women, places with unusual inhabitants, altered behavior, abundant hospitality, and altered time.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 413-612 confidence: medium

Bran goes alone near his stronghold, hears music behind him, cannot locate it by looking back, and falls asleep because of its sweetness.

The tale opens with Bran drawn by sweet elusive music, receiving a silver blossoming branch, and then hearing a woman from unknown lands sing of Emain.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 413-612 confidence: medium

The song describes a distant isle surrounded by sea-horses or waves and a plain where hosts hold games, with coracle contending against chariot.

The song describes a distant isle surrounded by sea-waves, sea-washed land, games involving coracle and chariot, shining chariots, steeds, and a figure riding at sunrise over the sea-washed plain.
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The Voyage of Bran, Son of Febal, to the Land of the Living INTRODUCTION / X THE VOYAGE OF BRAN / KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL; lines 614-821 confidence: high

Bran is warned against sloth and intoxication and told: “Begin a voyage across the clear sea” to reach “the land of women.”

The speech names the Land of Women as the possible goal of Bran’s sea-voyage, which begins immediately afterward and leads to an encounter with Manannan.
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The Voyage of Bran, Son of Febal, to the Land of the Living ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V; lines 5614-5712 confidence: medium

The author grants examples of mixture: Connla's maiden summons and carries him oversea while calling her kindred aes side; Fann and Liban are addressed as women of the hill and also dwell across water.

Connla's maiden is described as summoning him and carrying him off oversea while belonging to aes side.
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The Voyage of Bran, Son of Febal, to the Land of the Living ISO OISIN / CHAPTER IV / I70 THE ISLE OF IMITATION / CHAPTER V; lines 5714-5857 confidence: high

Laegaire determines to aid the fairy chieftain; with fifty fighting men he dives into the loch, finds a strong place and embattled company, fights, and reaches the fort of Mag Mell where the lady is imprisoned.

Laegaire and fifty men enter the otherworldly sid realm by diving into the loch and traveling to the fort of Mag Mell.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1216-1350 confidence: medium

“As to the four feet on which the island rests,” the note compares the Voyage of Mael Duin: an island stands on “a single pedestal,” with “one foot supporting it,” and a “closed door under lock” at the pedestal base.

The note describes an island resting on four feet and explicitly compares it with a voyage episode where an island stands on a single pedestal and has a locked door at its base as the entrance.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1756-1841 confidence: high

Mongan instructs the man to go by stages to Cnocc Bane, Duma Granerit, Lethet Oidni, and its stream, retrieving a precious stone and a pound of gold for Mongan while taking a pound of white silver for himself.

The passage gives a route through several named places and assigns specific retrieval tasks at the destination and stream.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1756-1841 confidence: medium

The man begins his journey; at the fairy knoll of Cnocc Bane a noble-looking couple meets him and gives great welcome to Mongan's messenger.

The traveler is welcomed by couples at fairy knolls and Duma Granerit; the note identifies promised helpers as people of the sid, the fairies.
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The Voyage of Bran, Son of Febal, to the Land of the Living KUNO MEYER. / THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES; lines 1756-1841 confidence: low

Mongan, seven men, his queen, and his shanachie Cairthide son of Marcan go aside from the cairn and see a prominent stronghold.

Mongan leaves the cairn aside with companions and then they see a prominent stronghold; the surrounding note relates the episode to Mongan's Frenzy or Vision.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9562-9675 confidence: high

Erik, son of a petty Norse king, vows on Christmas Eve to seek Odainsakr, goes to Constantinople, becomes Christian, and tells the emperor of the vow.

Erik vows to seek Odainsakr and journeys from Norway through Constantinople toward a distant paradise-like land.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9677-9776 confidence: high

Gorm hears of Geirrod's rich mysterious land and is told to sail across the ocean, leave sun and stars behind, journey into Chaos, and enter a land without light; he departs with Thorkill in three ships.

Gorm's route requires crossing the ocean, leaving sun and stars behind, descending into Chaos, and entering a land without light; the journey includes a river, golden bridge, hall, and cavern.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9677-9776 confidence: high

Gorm hears of Geirrod's rich mysterious land and is told to sail across the ocean, leave sun and stars behind, journey into Chaos, and enter a land without light; he departs with Thorkill in three ships.

Gorm hears of Geirrod's rich mysterious land, resolves to seek it, departs in ships with a guide, and encounters lethal tests before a partial return.
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The Voyage of Bran, Son of Febal, to the Land of the Living PHCENIX / CHAPTER XI / CLASSIC ACCOUNTS OF THE HAPPY OTHERWORLD / CHAPTER XII; lines 9979-10078 confidence: medium

The land remains "one of simple sensuous joys," and its inhabitants welcome and retain mortal visitors.

The land is described as one of simple sensuous joys whose inhabitants welcome and retain mortal visitors.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2525-2634 confidence: low

The king grants Dubh-Lacha's condition and takes her to his house. Mongan suffers a wasting sickness. Mac an Daimh says his own wife, Dubh-Lacha's trusted foster-sister, has gone into Leinster, and he rebukes Mongan about his Land of Promise journey to Manannan's house.

Mac an Daimh rebukes Mongan by referring to his journey into the Land of Promise to the house of Manannan.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 2878-3095 confidence: medium

Muru's poem describes the meeting of Mongan and beloved Colum, son of Fedlimid, at Carraic Eolairg, and says Mongan came from the flock-abounding Land of Promise to converse with Colum Cille.

The poem says Mongan came from the Land of Promise to converse with Colum Cille and that he went to see Heaven, finding help under Colum Cille's cowl.
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The Voyage of Bran, Son of Febal, to the Land of the Living THE VOYAGE OF BRAN SON OF FEBAL / THE END / NOTES / A.D. 539 ( I''. M)-; lines 3097-3148 confidence: medium

"The son of Ethne and of Fedlimid the Fair, / To him God sent me from afar. / From the Land of Promise of the blessed."

The speaker says God sent him from the Land of Promise of the blessed and that the Son of God directed his arrival at Carraic Eolairg and Lough Foyle.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4783-4927 confidence: medium

Two birds appear on the lake linked by a red-gold chain; they sing a low melody that puts the assembly to sleep, and Cuchulinn fails in trying to kill them before sleep falls on him.

The linked birds induce sleep; Cuchulinn’s failed attack and sleep are followed by the supernatural women’s assault and later invitations to the Plain of Delight.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4783-4927 confidence: high

Cuchulinn sees two women, one in green and one in a five-folded crimson cloak, who smile and alternately strike him with horse-switches until he is nearly dead; he remains without speech until the end of a year.

Cuchulinn is beaten nearly to death, remains silent for a year, and is then promised healing and strength if he accepts the otherworld invitation.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4783-4927 confidence: high

The woman in green identifies herself as Liban, wife of Labraid; she says Fann, abandoned by Manannan Mac Lir, loves Cuchulinn, and that Labraid offers Fann as wife if Cuchulinn fights his enemies; their land is the Plain of Delight.

Liban leads Laeg to the water’s edge, into a bronze boat, and across to an island where Fann and Labraid dwell; the country is called the Plain of Delight and later the fairy mansions.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4929-5041 confidence: high

The narrator lists agreements among Bran, Connla, and Cuchulinn’s Sick Bed: a hero summoned by a loving Faery dame, a land over water, magic inexhaustible food, optional invisibility of inhabitants; Bran and Sick Bed also share Manannan and trees with sweet singing birds.

The passage’s comparative summary says the hero is summoned by one of the dames of Faery who is filled with love for him.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 4929-5041 confidence: high

The narrator lists agreements among Bran, Connla, and Cuchulinn’s Sick Bed: a hero summoned by a loving Faery dame, a land over water, magic inexhaustible food, optional invisibility of inhabitants; Bran and Sick Bed also share Manannan and trees with sweet singing birds.

The narrator identifies a land over the water that produces magic inexhaustible food and whose inhabitants are invisible when they choose.
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The Voyage of Bran, Son of Febal, to the Land of the Living VOYAGE / I40 MONGAN / CHAPTER III / ISO OISIN; lines 5043-5075 confidence: low

The passage says differences were inevitable between Cuchulinn's Sick Bed and Bran in treating the visit to the Otherworld, because the main Cuchulinn saga was probably fixed before the episode was added; the hero's fate could not be essentially modified, and similar modifications are seen in Imrama or Oversea Voyages.

The passage compares the modifications in the Cuchulinn material with similar artistic necessities in the Imrama or Oversea Voyages.
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arthurian

The High History of the Holy Graal BRANCH I. / INCIPIT. / TITLE I. / VIII.; lines 1000-1116 confidence: high

The hermit says Arthur should help do away the evil Law and exalt the new Law; he recounts that a young knight at the rich King Fisherman's hostel saw the Holy Graal and the Lance whose point runs with blood, but failed to ask the necessary questions, leading to war and violence in the lands.

The hermit says the young knight saw the Holy Graal and bleeding Lance but did not ask to whom it was served or whence it came, and that this failure has stirred the lands to war.
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The High History of the Holy Graal BRANCH I. / INCIPIT. / TITLE I. / VIII.; lines 1118-1234 confidence: medium

The damsel says the head is needed because through it a castle taken from her by treason shall be yielded up if she finds the knight she seeks, through whom it ought to be yielded.

The damsel says she needs the head so that a castle reft from her by treason may be yielded up if she can find Perlesvax, the knight she seeks.
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The High History of the Holy Graal BRANCH I. / INCIPIT. / TITLE I. / VIII.; lines 1118-1234 confidence: medium

Near the family hold and forest is a very small chapel on four marble columns, roofed with timber, containing a little altar and a fair coffin with a man's figure graven on it.

The coffin's letters say it will open and reveal the occupant when the Best Knight in the world comes there.
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The High History of the Holy Graal BRANCH I. / INCIPIT. / TITLE I. / VIII.; lines 1351-1386 confidence: medium

The King says the damsel helped him know this, and that a Voice in the forest comforted him by saying God bade him hold court and that he would see the fairest adventure there.

A Voice in the forest conveys that God commands the King to hold court and promises a surpassing adventure there.
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The High History of the Holy Graal BRANCH III. / INCIPIT. / TITLE I / VIII.; lines 2242-2366 confidence: medium

Gawain says the Graal appeared three times before a knight who did not ask about its service or honor; the daughter identifies the failure as foolish and as the cause of King Fisherman's languishment; the Lady asks Gawain to go to King Fisherman and be more mindful.

The Widow Lady says all good knights ought to see King Fisherman; Gawain says he will go there and has undertaken his way for no other destination.
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The High History of the Holy Graal BRANCH IV. / INCIPIT. / TITLE I. / VIII.; lines 2929-3055 confidence: medium

The pursuit ends; Gawain continues on his way, prays for true counsel and for knowledge of King Fisherman's hostel, and hears a brachet questing.

Gawain prays for true counsel and for knowledge of the hostel of King Fisherman while continuing his journey.
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The High History of the Holy Graal BRANCH VI. / INCIPIT. / TITLE I. / VIII.; lines 4185-4228 confidence: medium

Gawain reports meeting the Knight Coward in the forest, riding wrongly and bearing arms upside down, who then sets his arms right upon seeing Gawain.

Gawain seeks explanation of marvels from a priest, who supplies sacred interpretations and distinguishes disclosed from hidden knowledge.
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The High History of the Holy Graal BRANCH VI. / INCIPIT. / TITLE I. / VIII.; lines 4185-4228 confidence: high

Gawain describes a forest fountain with a self-hiding image, a clerk exchanging golden vessels at a column, and three damsels filling the vessel before seeming to be one.

After Gawain describes the fountain, image, vessels, and three damsels, the priest refuses to explain further because the Saviour's secrets must remain covert.
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The High History of the Holy Graal BRANCH VIII. / TITLE I. / BRANCH IX. / TITLE I.; lines 5551-5681 confidence: medium

The squire comes to Arthur's court, recognizes the shield on the column, says he is the son of the Knight of the Red Shield of the Forest of Shadows, names himself Clamados of the Shadows, and asks to be made knight so he may avenge his father.

The Good Knight is awaited for the shield on the column, and both Clamados and the Damsel of the Car say they seek the knight who should bear the shield banded argent and azure with a red cross.
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The High History of the Holy Graal BRANCH VIII. / TITLE I. / BRANCH IX. / TITLE I.; lines 5683-5807 confidence: medium

A squire accuses Clamados of killing Meliot’s lion and hanging its head at the door; he says the land is forbidden, the lion was unchained against enemies, Meliot of Logres is seeking Gawain, and Clamados says Gawain was at Arthur’s court.

Meliot has gone in quest of Gawain; the women await the Good Knight; Clamados also waits for that knight after hearing of him.
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The High History of the Holy Graal BRANCH X. / INCIPIT. / TITLE I. / VIII.; lines 6535-6655 confidence: high

Lancelot comes to a flowered meadow with a broad river. He sees a great boat with a rower, two white bald knights, two damsels, a reclining knight on a straw mattress, and a fishing knight with a golden-looking rod catching large fish into a following cock-boat.

Lancelot moves from forest into a flowered river meadow, receives direction to a castle beyond a mountain, and prepares to go to the hostel where the Holy Graal appears.
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The High History of the Holy Graal BRANCH X. / INCIPIT. / TITLE I. / VIII.; lines 6535-6655 confidence: high

Lancelot comes to a flowered meadow with a broad river. He sees a great boat with a rower, two white bald knights, two damsels, a reclining knight on a straw mattress, and a fishing knight with a golden-looking rod catching large fish into a following cock-boat.

The passage names King Fisherman as owner of the castle, places the castle within a river circuit, and shows a fishing knight in the boat catching large fish.
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The High History of the Holy Graal BRANCH X. / INCIPIT. / TITLE I. / VIII.; lines 6535-6655 confidence: high

At the foot of the mountain, Lancelot finds a hermitage beside a spring and decides to confess before going to the high rich hostel where the Holy Graal appears.

Lancelot confesses before approaching the high hostel where the Holy Graal appears; the hermit evaluates his unwillingness to repent and warns him of spiritual consequences.
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The High History of the Holy Graal BRANCH X. / INCIPIT. / TITLE I. / VIII.; lines 6657-6772 confidence: high

The hermit warns that if Lancelot lies in King Fisherman's hostel, "yet never may you behold the Graal for the mortal sin that lieth at your heart."

The hermit explicitly says Lancelot will not behold the Graal at King Fisherman's hostel because mortal sin lies at his heart.
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The High History of the Holy Graal BRANCH X. / INCIPIT. / TITLE I. / VIII.; lines 6657-6772 confidence: medium

At the master-palace two knights receive Lancelot, servants disarm him, damsels clothe him in a rich robe, and he sees a richly furnished hall with saint images and silk cloths.

Lancelot arrives at King Fisherman's castle, is ceremonially received, and meets the King in a chamber bright like sunlight without visible candles, near the chapel where the Graal rests.
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The High History of the Holy Graal BRANCH X. / INCIPIT. / TITLE I. / VIII.; lines 6657-6772 confidence: high

The hermit warns that if Lancelot lies in King Fisherman's hostel, "yet never may you behold the Graal for the mortal sin that lieth at your heart."

King Fisherman says the Holy Graal appeared to two knights who had been there before, identified as Perceval and Gawain, while the hermit has warned that Lancelot cannot behold it.
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The High History of the Holy Graal BRANCH X. / INCIPIT. / TITLE I. / VIII.; lines 6774-6805 confidence: high

The Graal does not appear at the feast; the narrator says this is not because Lancelot lacks renown or valor, but because of his great unrepented sin concerning the Queen, whom he continually loves.

The Graal does not appear at the feast, and the narrator explicitly attributes its absence to Lancelot's unrepented sin concerning the Queen rather than to any lack of status or valor.
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The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7212-7317 confidence: high

A damsel dismounts at the palace, comes before Arthur and Guenievre, says she is deeply dismayed and discounselled, asks a boon, looks at the shield in the hall, and requests the aid of the knight who will bear it; Arthur agrees if the knight is willing.

The damsel arrives dismayed and discounselled, asks Arthur for a boon, and requests the aid of the knight who will bear the shield.
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The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7212-7317 confidence: medium

A damsel dismounts at the palace, comes before Arthur and Guenievre, says she is deeply dismayed and discounselled, asks a boon, looks at the shield in the hall, and requests the aid of the knight who will bear it; Arthur agrees if the knight is willing.

The shield hangs in Arthur's hall, and the damsel specifically asks for the knight who will bear it, later identifying him by reputation as the best knight in the world.
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The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7212-7317 confidence: high

The damsel says the knight would not refuse Arthur or her if present; she has long sought her brother without success and must ride alone through strange islands in danger of death. Arthur says he will not refuse her wish.

The damsel has searched many lands for her brother, says she must travel alone through strange islands in danger, and explains that her mother sent her to find him.
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The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7319-7433 confidence: medium

Arthur enters the great ship and finds a comely knight lying fully armed on an ivory table, with shield at his head, gold candlesticks with wax links at head and feet, and hands crossed on his breast.

The knight is found fully armed, resting on an ivory table inside the ship with candles at head and feet, after the ship-master says he has had sore travail.
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The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7319-7433 confidence: medium

The damsel asks whether Arthur spoke of her business to the knight. Arthur says he did not; she calls it wrong and sin, then leaves to seek the knight and release Arthur from his covenant if she can find him.

Arthur fails to speak to the knight about the damsel's business; she calls this a wrong and sin, then leaves to seek the knight and release Arthur from his covenant if successful.
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The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7435-7494 confidence: high

The King says the knights must go on quest of the Good Knight, or he will, because he is bound to ask the Good Knight's aid for a damsel.

The King calls for a quest of the Good Knight, and Gawain and Lancelot depart to seek him.
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The High History of the Holy Graal BRANCH XII. / TITLE I. / BRANCH XIII. / TITLE I.; lines 7497-7629 confidence: medium

Gawain rides quickly, prays that God counsel him to find the knight, lodges at a hermit's house in the forest, and says he is in quest of a knight.

Gawain explicitly says he is in quest of a knight, prays for guidance, follows reports from informants, and continues along sea and forest routes to find him.
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The High History of the Holy Graal BRANCH XII. / TITLE I. / BRANCH XIII. / TITLE I.; lines 7631-7756 confidence: medium

Gawain asks for a knight bearing a shield banded argent and azure with a red cross; the respondent says he may be found at the Red Launde assembly within forty days.

Gawain asks after a knight by a specific shield and later states that he is in quest of Perceval, who bears that shield and is expected at the Red Launde.
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The High History of the Holy Graal BRANCH XII. / TITLE I. / BRANCH XIII. / TITLE I.; lines 7758-7854 confidence: high

The knight enters the Lonely Forest; Gawain continues on his way, asks people about the one he seeks, is told he will be at the Red Launde, and lodges with a hermit.

Gawain is sent by King Arthur to seek Perceval, Lancelot seeks him elsewhere, people direct Gawain to the Red Launde, and Gawain laments that he has twice found and lost him.
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The High History of the Holy Graal BRANCH XIV. / TITLE I. / BRANCH XV. / TITLE I.; lines 8316-8443 confidence: medium

The passage turns to Gawain seeking Perceval; he waits more than eight days at the cross for Lancelot, refuses to return to Arthur's court, vows to continue until he finds both Lancelot and Perceval, and reaches Joseus's hermitage.

Gawain continues the quest, will not stop until he finds Perceval and Lancelot, and later succeeds in meeting Perceval at the hermitage.
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The High History of the Holy Graal BRANCH XIV. / TITLE I. / BRANCH XV. / TITLE I.; lines 8445-8554 confidence: medium

Joseus says Lancelot recently lay at the hermitage, earlier stayed there when robbers attacked, and is hated by their kinsfolk because he hanged robbers in the forest.

Perceval asks for tidings of Lancelot, vows not to leave the forest until he has news, and rides armed with Gawain while fearing Lancelot's enemies.
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The High History of the Holy Graal BRANCH XIV. / TITLE I. / BRANCH XV. / TITLE I.; lines 8668-8694 confidence: medium

The Good Knight departs; Gawain and Lancelot go back toward King Arthur's court, and Perceval goes into strange forests.

The passage separates the knights' routes: Gawain and Lancelot return toward court while Perceval proceeds alone into strange forests and an unfamiliar waste region.
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The High History of the Holy Graal BRANCH XIX. / TITLE I. / BRANCH XX. / TITLE I.; lines 11191-11272 confidence: high

Arthur continues on pilgrimage, hears one single bell every hour, asks Gawain and Lancelot to conceal his name and call him Comrade, prays for guidance to honorable lodging, and enters a fair hold where the damsel welcomes the travelers and recognizes Lancelot.

Arthur is explicitly on pilgrimage, hears the single bell every hour, prays for divine guidance, and orders that he be called Comrade rather than Lord.
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The High History of the Holy Graal BRANCH XV. / TITLE I. / VIII. / XIII.; lines 8864-8946 confidence: high

Perceval parts from his sister with pity; the grave-yard custom allows only one to pass the entrance, and he does not want her to break her vow or fail covenant.

The damsel must go alone into the dangerous grave-yard and chapel to obtain the holy cloth.
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The High History of the Holy Graal BRANCH XVII. / INCIPIT. / TITLE I. / VIII.; lines 9864-9872 confidence: low

Perceval asks: "Where is the Knight of the Dragon?"

Perceval asks where the Knight of the Dragon is, indicating directed pursuit or inquiry toward a dangerous figure.
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The High History of the Holy Graal BRANCH XVIII. / TITLE I. / VIII. / XIII.; lines 10279-10367 confidence: high

Perceval describes seeing a little white beast in a forest clearing with twelve hounds inside her; the hounds emerge and kill her beside a cross but cannot eat her flesh, while a knight and damsel place her flesh and blood in two vessels of gold and the hounds flee into the forest.

Perceval's vision shows a gentle white beast killed beside a cross, with flesh and blood preserved in golden vessels, and King Hermit explicitly says the beast signifies Jesus Christ.
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The High History of the Holy Graal BRANCH XVIII. / TITLE I. / VIII. / XIII.; lines 10279-10367 confidence: high

Perceval is called soldier of Our Lord and the Good Knight; he visits King Hermit, who rejoices in him, and tells him of his adventures since departing.

Perceval recounts a marvel, and King Hermit explains its hidden religious meaning, linking the vision to divine favor and chastity.
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The High History of the Holy Graal BRANCH XXIX. / TITLE I. / BRANCH XXX. / TITLE I.; lines 14026-14150 confidence: high

A wounded knight says he came from the Chapel Perilous, where evil folk wounded him; a beautiful damsel aided him and told him to summon Lancelot, Perceval, or Gawain, since only good knights ought to enter there.

Lancelot is summoned to the Chapel Perilous, warned of death, enters the sacred and haunted space, prays, and undergoes a confrontation after taking the required objects.
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The High History of the Holy Graal BRANCH XXIX. / TITLE I. / BRANCH XXX. / TITLE I.; lines 14152-14246 confidence: high

Lancelot refuses to enter the castle or give back the sword, saying it is needed because a certain knight may not otherwise be healed.

The sword from the coffin is said to prevent the nearby beings from harming Lancelot, and he passes through the grave-yard unharmed while carrying it.
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The High History of the Holy Graal BRANCH XXIX. / TITLE I. / BRANCH XXX. / TITLE I.; lines 14152-14246 confidence: medium

Lancelot refuses to enter the castle or give back the sword, saying it is needed because a certain knight may not otherwise be healed.

Lancelot refuses to return the sword because an unnamed knight may not otherwise be healed.
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The High History of the Holy Graal BRANCH XXXII. / INCIPIT. / TITLE I. / VIII.; lines 14948-15064 confidence: medium

The Widow Lady blesses Perceval; he says she should end at the castle of King Fisherman, where the Holy Graal and sacred hallows are, and says God will provide the means.

Perceval says his mother should end her life at King Fisherman's castle, where the Holy Graal and sacred hallows are, and that God will provide the means.
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The High History of the Holy Graal BRANCH XXXII. / INCIPIT. / TITLE I. / VIII.; lines 15066-15120 confidence: high

Perceval recounts his adventures through reconquering his uncle’s castle, stays with his mother until the land is peaceful, and departs because his work is not complete.

Perceval leaves once peace is restored because he has not achieved all he must do and enters the forest on further travels.
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The High History of the Holy Graal BRANCH XXXII. / INCIPIT. / TITLE I. / VIII.; lines 15066-15120 confidence: medium

Perceval is silent, stays the night, departs the next day, wanders to a hermitage, and hears mass.

Perceval hears mass at a hermitage, after which the hermit gives him practical warning about danger in the forest.
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The High History of the Holy Graal BRANCH XXXIV. / TITLE I. / BRANCH XXXV. / TITLE I.; lines 16013-16133 confidence: high

Perceval has slain all in the ship except the pilot, whom he holds by covenant to believe in God and renounce his former law; the ship runs far from land by night and day as God guides him until an island castle is seen.

Perceval is carried far over the sea, explicitly guided by God, and reaches an island castle where sacred marvels are revealed.
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The High History of the Holy Graal BRANCH XXXIV. / TITLE I. / BRANCH XXXV. / TITLE I.; lines 16135-16216 confidence: medium

Perceval asks what the chain and crown are; a Master refuses to tell unless he promises, and Perceval promises to return after completing obligations for his mother and another, if alive and if he sees the marked ship.

Perceval seeks explanations about precious objects, an armed knight, and the castle, but key knowledge is withheld until he fulfills the return condition.
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The High History of the Holy Graal BRANCH XXXIV. / TITLE I. / BRANCH XXXV. / TITLE I.; lines 16135-16216 confidence: high

Perceval leaves the rich mansion, finds the ship prepared, hears bells as at his coming, enters the ship, leaves land behind, and is guided by God as the pilot steers and the ship runs swiftly.

Perceval's ship is steered by a pilot while God is said to guide and lead him and make the ship swift.
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The High History of the Holy Graal BRANCH XXXIV. / TITLE I. / BRANCH XXXV. / TITLE I.; lines 16135-16216 confidence: medium

The Master asks whether the Holy Graal remains in King Fisherman's holy chapel; Perceval says it does, along with the sword used to behead Saint John and many other hallows.

The Master questions Perceval about the Graal and hallows and links the Graal to Joseph collecting Christ's blood; Perceval also exchanges shields before departure.
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The High History of the Holy Graal BRANCH XXXV. / TITLE I. / VIII. / XIII.; lines 16414-16523 confidence: medium

Perceval sees a castle burning near a hermitage by the sea. The hermit says Joseus, son of King Pelles, slew his mother there; the castle has burned since, and fire from it and one other castle will burn up the world.

Perceval travels by sea and receives explanatory knowledge from a hermit by the burning castle, then questions the twelve island hermits.
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The High History of the Holy Graal ENDNOTES: / THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT.; lines 474-490 confidence: medium

Good knights and worshipful men willingly suffer pain and travail to advance the Law of Jesus Christ, which he willed to make new by his death and crucifixion.

Good knights and worshipful men are described as willing to suffer pain and travail for the setting forward of the Law of Jesus Christ.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 15123-15220 confidence: medium

A knight from the Castle of the Black Hermit tells Perceval that the Damsel of the Car awaits him and sends word for him to seek the chess-board taken from before Messire Gawain.

A messenger from the Castle of the Black Hermit tells Perceval that the Damsel of the Car instructs him to seek the chess-board taken from before Gawain, with consequences for entry into a castle he has won.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 4231-4323 confidence: high

The hermit says no earthly man lodges in his dwelling, only the Lord God; he points to the good King Fisherman's castle, surrounded with great waters and lodging only good knights.

Gawain moves toward the Fisherman King's castle, confesses, receives instructions about the forgotten question, the holy chapel, the Graal, the lance point, and dangerous entrance, then proceeds toward the castle.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 4325-4397 confidence: high

An unidentified knight withdraws. Gawain approaches another bridge over swift deep water; it appears to be thin ice, but when he reaches the middle it appears fair, rich, strong, and image-adorned, then lifts behind him.

An angel points Gawain toward the chapel where the Holy Graal is located after he has passed the bridges and sacred gate imagery.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 4325-4397 confidence: medium

Gawain sees that although the night is dark, the interior is bright without candles and seems as if the sun shone there.

Gawain sees great brightness inside the castle at night without candles, seeming like sunlight.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 6942-6999 confidence: high

King Hermit asks whether Lancelot has seen the Graal; Lancelot says he has not. King Hermit says, "And you had had the like desire to see the Graal that you have to see the Queen, the Graal would you have seen." Lancelot praises the Queen's good intent, wisdom, courtesy, worth, and honourable conditions.

King Hermit says Lancelot did not see the Graal because his desire to see the Queen exceeded or displaced a like desire to see the Graal.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 6942-6999 confidence: medium

The dwarf strikes the mule with his whip and the damsel departs. Lancelot does not answer her reviling, rides to King Hermit's house, and tells him that he visited King Fisherman, King Hermit's brother, who lies in languishment and honored him as guest.

Lancelot reports visiting King Fisherman, King Hermit's brother, who lies in languishment; this report occurs immediately before questioning about whether Lancelot has seen the Graal.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 9875-9981 confidence: high

Perceval hears the damsel, reflects on the adventure, takes leave of the King and Queen, and departs; Gawain and Lancelot accompany him, while the King and Queen request prayers for his protection.

Perceval takes on the adventure, leaves court under prayerful concern, and proceeds toward a danger from which his companions are eventually excluded.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 9875-9981 confidence: high

The damsel names the Castle of Great Endeavour, warns Gawain and Lancelot away, and tells Perceval to lend her his spear and shield; only the one who will vanquish the knight, win the Golden Circlet and Graal, and end the false law may pass.

The damsel states that the one who may pass is the one who goes to vanquish the knight and win the Golden Circlet and the Graal.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 9983-10002 confidence: medium

"I have taken respite of you ... until forty days after that the Graal shall be achieved"

The knight postpones the matter involving Lancelot until forty days after the Graal shall be achieved.
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The High History of the Holy Graal SELECTED BIBLIOGRAPHY: / ORIGINAL TEXT-- / RECOMMENDED READING-- / INTRODUCTION; lines 103-198 confidence: medium

The Welsh volume is titled "Y Seint Greal" and described as "the adventures of King Arthur's knights of the Round Table, in the quest of the Holy Grail"; its second portion contains adventures of Gwalchmei, Peredur, Lancelot, and Round Table knights, and represents the romance translated here.

The passage explicitly cites a Welsh Grail title describing King Arthur's Round Table knights as engaged in the quest of the Holy Grail.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 493-590 confidence: low

After ten years of exemplary rule, Arthur becomes slothful, loses pleasure in largesse, stops holding court at major feasts, loses most Round Table knights, and no adventure befalls his court.

The passage states that the history begins after Arthur's court declines, adventures cease, and Guenievre's sorrow is revealed on Ascension Day.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 592-703 confidence: medium

The Queen says Arthur's court once had many knights but now has few and no adventures; Arthur says his will for largesse and honour has become feebleness and that he loses knights and friends.

The Queen describes the decline of Arthur's court and directs him to a remote chapel where counsel of God may restore his desire for well-doing.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 592-703 confidence: high

The Queen recommends the chapel of St Augustine in the White Forest, found only by adventure, as a place to ask counsel of God; she says the place is perilous, the chapel adventurous, and a worshipful hermit dwells beside it.

Arthur plans to go armed to a perilous, adventurous chapel with minimal company, because more companions mean fewer adventures.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 705-788 confidence: high

Arthur says he will have no company to the chapel "save God only" and that the adventure shows God will not allow companions; the Queen asks God to guard him and grant safe return.

Arthur arms himself to go to the chapel of S. Augustine and refuses all company except God, saying the adventure shows that God will not allow companions.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 790-868 confidence: medium

After the preceding speech, the knights fall silent and King Arthur goes away quickly, entering a great adventurous forest and riding until evening into its thick part.

Arthur leaves company, enters a great adventurous forest, and reaches a hermitage where he encounters a supernatural deathbed judgment.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 870-968 confidence: medium

Arthur hears the voice of the Mother of God and angels, rejoices over a good man's soul borne to Paradise, sees the hermit's coffin covered by a rich tomb-stone with a red cross, prays, arms himself, and departs.

Arthur rides armed into the forest, reaches a barred entrance, and is warned that knights return from the laund only dead or wounded, while the chapel may counsel those who survive.
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The High History of the Holy Graal THE HIGH HISTORY OF THE HOLY GRAAL / BRANCH I. / INCIPIT. / TITLE I.; lines 870-968 confidence: medium

Arthur reaches the chapel and hermitage, sees the hermit robed for mass, ties his horse, and cannot enter the open chapel though no one forbids him; he looks within at an image of Our Lord and prays for mercy.

Arthur cannot enter the chapel despite the open door and absence of visible prohibition, forcing him to witness and pray from outside.
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The High History of the Holy Graal TITLE I / BRANCH III. / INCIPIT. / TITLE I; lines 1886-2018 confidence: high

The damsel asks about a knight she seeks, naming him the Chaste Knight of most holy lineage and describing him with signs of virtue and strength, including a heart of gold, lion-like look, and freedom from wickedness.

The damsel and Gawain seek tidings of the Chaste Knight of most holy lineage, while the hermit can only report that he has twice lodged in the chapel.
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The High History of the Holy Graal TITLE I / BRANCH III. / INCIPIT. / TITLE I; lines 2020-2145 confidence: high

The hermit says he serves King Fisherman by God's will; King Fisherman's service-place is a sweet refuge where time feels shortened, the servants seem youthful, and the Holy Graal appears in the chapel.

Gawain seeks King Fisherman's castle, but the hermit says no one can teach the way unless God's will leads him; Gawain later prays to be set on the way to King Fisherman's land.
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The High History of the Holy Graal TITLE I / BRANCH III. / INCIPIT. / TITLE I; lines 2147-2239 confidence: medium

Gawain rides slowly, finds a chapel between forest and castle built on four marble columns, sees a fair sepulchre and coffin inside, and the squire has the bridge lowered and door opened.

The daughter's statement makes the unopened coffin a test or sign: when the true son returns, it must open, and until then the occupant remains unknown.
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The High History of the Holy Graal TITLE I. / BRANCH XIII. / TITLE I. / VIII.; lines 7857-7954 confidence: medium

Josephus says the adventures occurred to advance the law of the Saviour and that he knew certain adventures by virtue of the Holy Spirit.

The adventures are framed as serving the law of the Saviour, and Gawain wanders to the tournament seeking an unidentified knight whose changed arms conceal him.
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The High History of the Holy Graal TITLE I. / BRANCH XIII. / TITLE I. / VIII.; lines 7956-8006 confidence: high

The damsel says the knight has departed into the forest, calls him divers-seeming and the best living knight, and says she will have great difficulty finding him again.

Both the damsel and Gawain seek Perceval, whose identity is obscured by changed arms and whose importance is tied to the Graal appearance.
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The High History of the Holy Graal TITLE I. / BRANCH XIII. / TITLE I. / VIII.; lines 7956-8006 confidence: medium

"the Graal appear unto him for the goodness of his knighthood ... heart ... chastity"

The damsel states that the Graal appeared to Perceval because of his good knighthood, good heart, and chastity.
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The High History of the Holy Graal TITLE I. / BRANCH XV. / TITLE I. / VIII.; lines 8697-8796 confidence: medium

Perceval stays the night, hears mass, leaves through the forest seeking news of his mother, and at noon hears a damsel under a tree kneeling eastward with raised hands, praying to the Saviour and His Mother for aid before a perilous errand.

The damsel prays for succor, says she must go to a most perilous place, and laments that her mother's castle will be lost without aid.
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The High History of the Holy Graal TITLE I. / BRANCH XV. / TITLE I. / VIII.; lines 8697-8796 confidence: high

The damsel says the Fisherman King lies in languishment while the King of Castle Mortal wars on him; King Pelles has renounced his kingdom for hermitage; her father and eleven paternal kin died in arms; and the knight first at the Graal has undone them through her uncle's languishment.

The damsel says the Fisherman King lies in languishment, her family lacks succor, and the knight first at the Graal has undone them through this languishment.
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The High History of the Holy Graal TITLE I. / BRANCH XV. / TITLE I. / VIII.; lines 8798-8861 confidence: high

"Needs must I go to-night by myself to the Grave-yard Perilous."

The damsel must go alone at night to the Grave-yard Perilous under a vow to obtain holy altar cloth from the chapel.
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The High History of the Holy Graal TITLE I. / BRANCH XVII. / INCIPIT. / TITLE I.; lines 9512-9636 confidence: medium

Perceval has been with his mother, departs with the goodwill of his mother and sister, says he will return, enters the Lonely Forest, and reaches a fair launde at noon.

Perceval, while riding through the Lonely Forest, encounters a red cross, ritual figures, a marvelous beast, and priestly actions that are not explained to him.
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The High History of the Holy Graal TITLE I. / BRANCH XX. / TITLE I. / VIII.; lines 11394-11459 confidence: high

After the travelers spend the night in the hold and hear mass, they depart; Gawain and Lancelot find the land changed, and the passage says one returning to King Fisherman's former land within forty days would not find the castle within a year.

Josephus explains that islands, holds, castles, and adventures change by God's pleasure so that knights encounter differing adventures and the land conforms to the New Law.
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The High History of the Holy Graal TITLE I. / BRANCH XX. / TITLE I. / VIII.; lines 11394-11459 confidence: medium

Josephus explains that islands change semblance because diverse adventures befall there by God's pleasure; the changing adventures prevent weariness, conform the land to the New Law, and display the toil, covenant, loyalty, and faith of Arthur's knights.

Arthur's knights are described as seeking adventures, keeping covenant, enduring toil because God loves them, and having faith in the Saviour and His Mother.
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The High History of the Holy Graal TITLE I. / BRANCH XXIV. / TITLE I. / VIII.; lines 12875-12992 confidence: medium

Lancelot rides sadly through the forest, reaches a long valley, sees a rich new chapel on a rugged mountain, with three houses, a grave-yard, and a clear spring; he hears vespers and ascends on foot leading his horse.

Lancelot travels through forest to a valley, sees a chapel on a rugged mountain, hears vespers, dismounts, and leads his horse up toward it.
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The High History of the Holy Graal TITLE I. / BRANCH XXX. / TITLE I. / VIII.; lines 14249-14382 confidence: high

The damsel says the castle is at Lancelot's command; Lancelot says he seeks a serpent's head to heal a knight; she replies that she had this said only to make him return to her.

Lancelot seeks a means of healing, brings the sword and winding-sheet to Castle Perilous, and those objects are used to relieve Meliot's wounds.
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The High History of the Holy Graal TITLE I. / BRANCH XXXV. / TITLE I. / VIII.; lines 16219-16342 confidence: medium

God guides the ship by day and night to an island with an ancient castle; Perceval enters and sees the ruined castle, a poorly clad lady, and two poorly clad young damsels.

The ship is explicitly guided by God to the island where Perceval encounters kin in distress and a rescue obligation.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1389-1496 confidence: high

The first damsel salutes Arthur and says she cannot alight where knights are until the Graal is achieved.

The damsel repeatedly states that the Graal remains to be achieved and that a particular future knight will take the shield and achieve it.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1389-1496 confidence: medium

The damsel says the shield belonged to Joseph, who took Our Lord down from the rood, and instructs Arthur to hang it on a central column and guard it for the one knight who shall come for it.

The shield is said to have belonged to Joseph, associated with taking Our Lord down from the rood, and is linked to achieving the Graal.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1498-1609 confidence: high

The damsel says a languishment came because a guest saw the Holy Graal but did not ask whom it served; she says the lands were moved to war, knights fought without other cause, and Arthur's slackened well-doing affected the barons.

The hosted knight saw the Holy Graal but failed to ask whom it served; the damsel says this brought languishment, war, and knightly combat without other cause.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1498-1609 confidence: high

The damsel lifts her rich hat, shows her bald head, and says she lost her hair when the knight at King Fisherman's hostel failed to make the demand; it will return only when a knight asks better or achieves the Graal.

The damsel says her hair will not return until a knight asks the question better or the knight who achieves the Graal comes.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1498-1609 confidence: medium

The damsel lifts her rich hat, shows her bald head, and says she lost her hair when the knight at King Fisherman's hostel failed to make the demand; it will return only when a knight asks better or achieves the Graal.

The damsel's baldness is presented as a visible condition caused by the failed demand and lasting until the correct Grail-related act is performed.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1498-1609 confidence: medium

The story turns to the three damsels and the car in the forest; after seven Welsh leagues they meet a knight on a tall lean horse, wearing rusty armour and carrying a pierced shield with faded cognizance and a thick spear.

The knight encountered in the forest says he is on his way to King Fisherman's land and identifies himself as Gawain.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1611-1731 confidence: high

The damsel says the walking damsel must go afoot until her penance is done; if Gawain reaches the Fisher King's hostel, sees the Holy Graal, and asks whom it serves, the penance will end and the bald damsel's hair will return. If he does not ask, suffering continues until the Good Knight achieves the Graal; a prior failure to ask has left the lands in sorrow and warfare and the Fisher King languishing.

The damsel says the Holy Graal may appear before Gawain at the Fisher King's hostel and that asking the required demand will end penance and restore her hair; failure prolongs suffering until the Good Knight achieves the Graal.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1861-1883 confidence: high

Gawain turns to leave; a damsel on foot calls out that he is not as heedful as she supposed; Gawain turns his horse and asks why.

Gawain, Arthur, and Arthur's knights are all described as failing to ask about the Damsel's arm, stole, and pillow; the passage presents this failure as lack of heedfulness.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1861-1883 confidence: medium

The Damsel of the Car says Arthur and all the knights at court also failed to ask her; she refuses to tell Gawain now and says he will only know through her own knight, called the most coward knight in the world, who seeks her without knowing where to find her.

The Damsel of the Car says that because the question was not asked, she will not tell Gawain, and that he will only know through another knight.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH II. / TITLE I; lines 1861-1883 confidence: medium

The Damsel of the Car says Arthur and all the knights at court also failed to ask her; she refuses to tell Gawain now and says he will only know through her own knight, called the most coward knight in the world, who seeks her without knowing where to find her.

The Damsel of the Car says that the one through whom Gawain will know is 'the most coward knight in the world,' her own knight, who is seeking her without knowing where to find her.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XIV. / TITLE I.; lines 8009-8152 confidence: medium

Lancelot seeks Perceval as Gawain had done, comes to Joseus's hermitage, asks about the son of the Widow Lady, and says King Arthur sends for him.

Lancelot is sent by Arthur to find Perceval, also prays to find Perceval or Gawain, and rides through strange and perilous forests while pursuing the search.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XIV. / TITLE I.; lines 8009-8152 confidence: high

The castle knight names the Castle of the Golden Circlet and says the Golden Circlet is the Crown of Thorns, set by the queen in gold and precious stones for annual adoration by knights and dames.

The Crown of Thorns is kept as the Golden Circlet in a strong castle, viewed in an annual rite, and is said to be conquerable by the knight first at the Graal.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XXVII. / TITLE I.; lines 13649-13728 confidence: medium

Gawain says Lancelot is absent on the King's business; Meliant warred on Arthur's land while Arthur was on pilgrimage to the Graal, and Arthur sent Lancelot to protect it; Meliant did not come or send to court to do or demand right.

Gawain explains that Arthur was far from his land because he made pilgrimage to the Graal, during which he heard his land was being harmed and sent Lancelot to protect it.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XXVIII. / TITLE I.; lines 13757-13864 confidence: high

A quarrel like one shot from a crossbow strikes the hall column before Arthur; it is gold-like, adorned with precious stones, and embedded so deeply that the iron point cannot be seen; Arthur, Lancelot, and Gawain remark on its richness.

A richly adorned quarrel embeds in the column, and the damsel asks that the knight able to draw it out be sent to the place of need.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XXVIII. / TITLE I.; lines 13757-13864 confidence: high

A beautiful damsel arrives on a costly mule with gilded bridle and saddle, richly dressed in silk, followed by a squire driving the mule from behind.

The damsel arrives at Arthur's court, refuses to alight until her request is granted, and frames the request as sending the qualified knight on an urgent mission.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XXVIII. / TITLE I.; lines 13866-13947 confidence: medium

The damsel says many good knights are present and that only one right good knight can draw it forth and achieve the business.

The damsel says only one knight can achieve the business, multiple knights defer, and Lancelot alone draws the quarrel from the column before receiving the errand.
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The High History of the Holy Graal TITLE I. / VIII. / BRANCH XXVIII. / TITLE I.; lines 13866-13947 confidence: high

The damsel tells Arthur that only Lancelot could draw the quarrel and that the covenant requires the successful knight to do what she reasonably asks.

The damsel invokes a covenant that the successful knight must do her reasonable request, then sends Lancelot to the Chapel Perilous, Castle Perilous, and the griffon cavern.
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The High History of the Holy Graal TITLE I. / VIII. / XIII. / XVII.; lines 15243-15285 confidence: high

Perceval, son of the Widow Lady, travels in travail toward his task, expects the Black Hermit's castle to help fulfill it, enters a land hostile to belief in God where false powers are adored, and meets a knight at a forest entrance.

Perceval's travel is framed as part of an unfinished task, and he explicitly links ideal knighthood to advancing God's Law and enduring travail for God.
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The High History of the Holy Graal TITLE I. / VIII. / XIII. / XVII.; lines 4400-4487 confidence: medium

Gawain is dressed in a rich robe; knights invite him to see the castle lord; he says he wishes to present the lord with a rich sword.

King Fisherman says no one could have entered without the sword and that Gawain’s valour was needed to conquer it; Gawain presents the sword to him.
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The High History of the Holy Graal TITLE I. / VIII. / XIII. / XVII.; lines 4400-4487 confidence: high

The king says the brightness comes “of God for love of you” and explains: “On account of one single word he delayed to speak, did this languishment come upon me.”

King Fisherman says his languishment began because a prior knight delayed one word, and he asks Gawain to speak it so that his health may be restored.
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The High History of the Holy Graal TITLE I. / VIII. / XIII. / XVII.; lines 4400-4487 confidence: medium

Gawain greets the king and presents the sword whereof John was beheaded; the king says he knew Gawain would bring it, and that no one could enter without it or conquer it without great valour.

The king says the brightness comes from God for love of Gawain and appears whenever a knight is harboured in the castle; he also links entry with valour and worthiness.
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The High History of the Holy Graal TITLE I. / VIII. / XIII. / XVII.; lines 4400-4487 confidence: low

Gawain says he wants to see her brother and reports that a King hermit told him the Best Knight lay sick at a hermitage, named Par-lui-fet; Gawain saw his horse, arms, and a shield with a sun figured on it.

Gawain reports a sick Best Knight called Par-lui-fet at a hermitage and notes his horse, arms, and sun-marked shield; the damsel says her brother’s baptismal name is Perlesvax.
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The High History of the Holy Graal VIII. / BRANCH IV. / INCIPIT. / TITLE I.; lines 2474-2604 confidence: high

The branch begins in the name of the Trinity; Gawain travels as God and adventure lead him toward the land of the rich King Fisherman and prays for counsel in his holy errand.

Gawain travels toward the land of the rich King Fisherman and prays that God counsel him in the holy errand he has undertaken.
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The High History of the Holy Graal VIII. / BRANCH IV. / INCIPIT. / TITLE I.; lines 2710-2837 confidence: high

Gawain asks why the Damsel bears her arm slung; the Knight Coward says that hand served the Holy Graal to a knight in King Fisherman's hostel who would not ask whereof it served.

The Damsel's hand held the Holy Graal or precious vessel into which glorious blood fell drop by drop from the point of the lance, and the vessel is linked to a holy place.
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The High History of the Holy Graal VIII. / BRANCH IV. / INCIPIT. / TITLE I.; lines 2710-2837 confidence: medium

Gawain asks why the Damsel bears her arm slung; the Knight Coward says that hand served the Holy Graal to a knight in King Fisherman's hostel who would not ask whereof it served.

The Knight Coward says the Damsel served the Holy Graal to a knight in King Fisherman's hostel who would not ask whereof the Graal served.
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The High History of the Holy Graal VIII. / BRANCH IV. / INCIPIT. / TITLE I.; lines 2839-2926 confidence: medium

Gawain reaches a fair rich castle in the forest and meets an ancient knight with a bird; the knight identifies it as the castle of the Proud Maiden, where neither she nor her men ask a knight’s name, and says she loves only the best knight in the world.

Gawain is courteously welcomed, disarmed, clothed, and honored in a rich castle, but the host has prepared a lethal plan for him if he is identified as one of the three knights.
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The High History of the Holy Graal VIII. / BRANCH IV. / INCIPIT. / TITLE I.; lines 2839-2926 confidence: high

The lady leads Gawain by the hand into a very fair chapel containing four tombs, three jeweled openings in the wall, lighted candles, and three coffers of hallows with a sweet smell.

The coffers of hallows are placed beyond jeweled openings, and the lady says the knights will be beheaded when they put their heads in to adore the hallows.
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The High History of the Holy Graal VIII. / BRANCH V. / INCIPIT. / TITLE I.; lines 3058-3205 confidence: high

Opening rubric: another branch of the Graal begins in the name of the Father, Son, and Holy Ghost.

The passage identifies itself as a branch of the Graal; Gawain travels toward King Fisherman's land, where a previous knight has caused the lands to fall into sorrow and the king languishes.
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The High History of the Holy Graal VIII. / BRANCH V. / INCIPIT. / TITLE I.; lines 3207-3290 confidence: medium

After Joseus departs, Gawain enters the forest, follows a rushing spring-stream, and sees a fair house and chapel enclosed by a hedge of wood near an entrance under a little tree.

Gawain travels through forest by a spring to an enclosed house and chapel, asks to see the knight within, and is refused by the hermit.
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The High History of the Holy Graal VIII. / BRANCH V. / INCIPIT. / TITLE I.; lines 3292-3408 confidence: high

The priest says the castle is "the entrance to the land of the rich King Fisherman" and that within they are beginning "the service of the Most Holy Graal."

The priest says Gawain may not enter or come nearer the Holy Graal unless he brings the sword of St. John, and that conquering it will show he is worthy to behold the Graal.
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The High History of the Holy Graal VIII. / BRANCH V. / INCIPIT. / TITLE I.; lines 3292-3408 confidence: high

The priest says Gawain may not enter the castle or come nearer the Holy Graal unless he brings "the sword wherewith S. John was beheaded."

Gawain seeks the sword used to behead St. John; it is held by the unbelieving and cruel King Gurgalain, and many previous knights seeking it have not returned.
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The High History of the Holy Graal VIII. / BRANCH V. / INCIPIT. / TITLE I.; lines 3410-3440 confidence: medium

The burgess and Gawain exchange horses; Gawain takes leave, enters a great forest beyond the city, and rides until sundown without finding a castle or city.

Gawain rides through the forest, finds an elaborately furnished tent, enters it, and marvels that no one is inside.
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The High History of the Holy Graal VIII. / BRANCH VI. / INCIPIT. / TITLE I.; lines 3686-3824 confidence: high

The King of Wales says Gawain is going to King Gurgalain's country to win the sword with which Saint John was beheaded; he at first detains Gawain but then releases him when Gawain pledges to return if successful.

Gawain's journey is explicitly directed toward King Gurgalain's country to conquer the sword with which Saint John was beheaded, and later the hermit warns about the difficult way to the castle containing the sword.
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The High History of the Holy Graal VIII. / BRANCH VI. / INCIPIT. / TITLE I.; lines 3826-3932 confidence: medium

Gawain accepts, receives directions, commends himself to God, and is prayed for by the country folk; he reaches the high mountain enclosing the Giant’s devastated land, leaves horse, shield, and spear at the narrow rocky pass, and sees the Giant’s hold and the Giant with the lad under a tree.

Gawain undertakes a perilous journey to the Giant’s remote hold, fights the Giant, kills him, and returns with proof of the deed.
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The High History of the Holy Graal VIII. / BRANCH XXVIII. / TITLE I. / VIII.; lines 13950-13975 confidence: medium

The damsel says she understands the enterprise, does not wish Lancelot dead, links his survival to an absent knight being made whole, foretells a fair damsel who will help him, and warns that delay increases the hazard of mischance.

The damsel says Lancelot must act swiftly because delay increases the hazard of mischance, and she describes his path as leading into two of the most perilous places in the world.
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The High History of the Holy Graal VIII. / XIII. / BRANCH VIII. / TITLE I.; lines 5386-5482 confidence: medium

Perceval comes to a spacious clearing with a leafy tree at its head, hears a horse neigh loudly three times, and prays that a knight may come to test him without either slaying the other.

Perceval asks God to send a strong knight so that he can test whether he still has strength, courage, and sound limbs after illness.
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The High History of the Holy Graal VIII. / XIII. / BRANCH VIII. / TITLE I.; lines 5386-5482 confidence: low

The branch is introduced as beginning of the most Holy Graal, witnessed by authority and by Joseph who made recoverance thereof.

The branch opening explicitly identifies the narrative branch with the most Holy Graal and Joseph's recoverance of it.
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The High History of the Holy Graal VIII. / XIII. / BRANCH XI. / TITLE I.; lines 7002-7108 confidence: high

A damsel identifies Perceval before the Queen as the knight first at the Graal; the Queen orders the ivory horn sounded on the castle.

The Queen explicitly links the knights' and damsels' prolonged penance to Perceval's earlier failure to ask what the Graal served at King Fisherman's hostel, and their release to his arrival and recognition.
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The High History of the Holy Graal VIII. / XIII. / BRANCH XI. / TITLE I.; lines 7002-7108 confidence: medium

The Damsel says the tents are down, the Queen has withdrawn, Perceval is quit, his sister seeks him through many lands, and his mother urgently needs help.

Perceval's sister is said to go in quest of him across kingdoms and strange countries, while his mother is in urgent need of help.
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The High History of the Holy Graal VIII. / XIII. / BRANCH XI. / TITLE I.; lines 7110-7209 confidence: medium

Perceval rejects the kinship as dishonorable, calls the King disloyal, accuses him of warring against the best King, the Lady, and the sacred hallows, invokes God's favor, and defies him as an enemy.

Perceval says the King of Castle Mortal wars against the good King, the Lady, and the sacred hallows; he adds that God does not love the evil king as much as the good king, and he defies him.
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The High History of the Holy Graal VIII. / XIII. / BRANCH XVIII. / TITLE I.; lines 10005-10121 confidence: high

Perceval is in the Turning Castle; Joseus says Virgil founded it in the air by wisdom during the philosophers’ Quest of the Earthly Paradise. Prophecy says it will stop turning when the qualified knight bearing the Good Soldier’s shield arrives, and the people will leave the old law for baptism and the new law.

The Turning Castle is bound by prophecy to keep turning until the appointed knight arrives with specified qualities and the Good Soldier’s shield, after which the people’s death is respited and they turn to the new law.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 10402-10508 confidence: high

The hermit says the land of King Fisherman has abandoned the New Law through fear of the king who seized it, and that the castle and land should be Perceval's by right.

Perceval is assigned a divinely pleasing enterprise involving King Fisherman's land, the emptied Grail chapel, and reliance on God's power rather than ordinary knighthood.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 10402-10508 confidence: medium

Perceval says he is sorrowful for Messire Gawain and Lancelot, whose fellowship he loved; the hermit says they could have entered if chaste, given their knighthood.

The hermit says Gawain and Lancelot might have entered because of their knighthood if they had been chaste.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 15288-15407 confidence: medium

Perceval rides until nightfall, finds a fortified castle with a drawbridge and ancient towers, and sees a squire at the door chained by the neck to a bulk of iron.

Perceval reaches a named perilous castle, receives repeated warnings from threshold figures, and enters anyway while invoking God's greater power.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 16574-16672 confidence: medium

After staying the night, Perceval departs and thinks that the knight who fulfills the sick knight's desire concerning the cup would do good chivalry and great charity, freeing the wife from annoyance.

Perceval departs with desire to accomplish his task and to revisit the castle where a chain of gold appeared, then rides into the barren Joyless Forest.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 16674-16712 confidence: medium

The damsel says she dares not approach the castle because its archers shoot so hard; they will not stop until Perceval comes and intend to shut him inside to slay and destroy him.

Before Perceval approaches the castle, the damsel warns him about the archers, the planned enclosure and killing, and the lord who will battle him.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 16674-16712 confidence: high

Perceval goes toward the Black Hermit’s castle with the Damsel of the Car after him; the archers shoot, fail to recognize him because of the white shield, and “lodge many arrows in his shield.”

Perceval rides toward the Black Hermit’s castle while archers shoot and lodge arrows in his shield, then enters the castle.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 4490-4594 confidence: high

Two damsels issue from a chapel, one holding the Holy Graal and the other the Lance whose point bleeds into it; a sweet holy smell makes the diners forget to eat, and Gawain perceives a chalice in the Graal and two angels with gold candlesticks.

Two damsels carry the Holy Graal and a Lance bleeding into it through the hall, producing holy fragrance and visionary perceptions in Gawain.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 4490-4594 confidence: high

The Master of the Knights tells Gawain to remember what the good King asked and told him that night; Gawain replies by invoking God to remember it.

The Master repeatedly prompts or warns Gawain, Gawain remains silent, and the damsel later says he lost chapel entry and the castle's joy because of a small word.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 8949-9053 confidence: medium

The damsel prays to God for release for herself and her widowed mother, aid against enemies, tidings of her brother, strength for a helping knight, and access to the holy cloth associated with Joseph of Abarimacie and Christ's burial.

The damsel prays for the holy cloth, invokes sacred lineage, and the cloth descends so that she receives only what God permits.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 8949-9053 confidence: high

"Forthwith the cloth came down above the altar"; Josephus says no one could touch it "save only this one damsel."

The passage says no one entering the chapel could touch the cloth except this one damsel.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 8949-9053 confidence: medium

At midnight a Voice from above the chapel addresses the souls in the grave-yard, announces the King Fisherman's death, recalls daily Grail appearances and the Mother of God's chapel presence, reports the King of Castle Mortal's seizure and hidden hallows, and says only the damsel's brother can succour her.

The Voice says the King of Castle Mortal seized the castle; since then the Holy Graal has not appeared and the other hallows are hidden.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 8949-9053 confidence: high

At midnight a Voice from above the chapel addresses the souls in the grave-yard, announces the King Fisherman's death, recalls daily Grail appearances and the Mother of God's chapel presence, reports the King of Castle Mortal's seizure and hidden hallows, and says only the damsel's brother can succour her.

A Voice from above the chapel speaks at midnight, reports the Fisher King's death and the Grail loss, and instructs the damsel about the only possible helper.
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The High History of the Holy Graal XIII. / BRANCH XVIII. / TITLE I. / VIII.; lines 10185-10276 confidence: medium

The castle entrance is guarded by two necromantic copper men holding iron mallets, whose alternating blows would crush any mortal passing among them.

The necromantic copper gate-guards are lethal to mortals, but a Voice assures Perceval of safety, and the guards cease striking when he approaches.
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The High History of the Holy Graal XIII. / BRANCH XXI. / TITLE I. / VIII.; lines 11746-11852 confidence: medium

The elder damsel reminds Gawain of the king whose land was surrounded by a stone wall, the quest for the sword with which John Baptist was beheaded, and the covenant by which the king yielded the sword to him.

Gawain is said to have sought the sword with which John Baptist was beheaded, and the king yielded the sword upon a covenant binding Gawain to a later damsel’s request.
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The High History of the Holy Graal XIII. / XVII. / XVIII. / XXII.; lines 10511-10527 confidence: high

"Fair nephew," saith the Hermit, "Two lions are there at the entry of the gateway, whereof the one is red and the other white. Put your trust in the white, for he is on God's side"

The white lion stands at the gateway, is said to be on God's side, communicates intent through its gaze, and is necessary to help Perceval proceed.
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The High History of the Holy Graal XIII. / XVII. / XVIII. / XXII.; lines 10511-10527 confidence: medium

The Hermit tells Perceval to act according to the white lion's will, because its intent is only good and helpful; otherwise Perceval cannot succeed in passing the nine bridges guarded by twenty-seven knights.

Perceval must pass nine bridges guarded by twenty-seven knights, and success depends on following supernatural or divinely aligned guidance.
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The High History of the Holy Graal XIII. / XVII. / XVIII. / XXII.; lines 12172-12198 confidence: medium

The damsel says she is going to a great assembly of knights at the Palace Meadow and is seeking the knight who won the Circlet of Gold at the Meadow of the Tent.

A damsel has been sent to find a specific knight at a knightly assembly, and the sought knight is expected to undertake a consequential act of vengeance.
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The High History of the Holy Graal XIII. / XVII. / XVIII. / XXII.; lines 16715-16745 confidence: medium

The Damsel of the Car arrives; the people deliver the gold-sealed heads of the King and Queen to her, and she leaves toward the Valleys of Camelot.

The Damsel of the Car departs because she knows Perceval will achieve what he has to do without her.
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The High History of the Holy Graal XVII. / XVIII. / XXII. / XXIII.; lines 10530-10553 confidence: medium

Perceval answers that God will lead them forward and that he will follow after, then asks whether there are more hermits in the forest.

Perceval tells the hermit that God will lead them forward and that he will follow after.
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The High History of the Holy Graal XVII. / XVIII. / XXII. / XXIII.; lines 12201-12233 confidence: medium

Gawain says he knows the knight, saw him slay Nabigant, and has the Circlet of Gold as a token to be borne to the Graal-winner so the Lady may be quit of her charge.

The Circlet is to be borne to the one who has won the Graal, while Gawain continues toward an assembly connected with major questing figures.
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The High History of the Holy Graal XVII. / XVIII. / XXII. / XXIII.; lines 4632-4686 confidence: medium

The traveler rides through a tempest to a bridge and meadow; the storm stops. Gawain reaches a castle with many knights, dames, and damsels making cheer, but none takes his reins and the people avoid him.

Gawain passes through a storm, bridge, meadow, and Forest Perilous context before being socially tested and shamed at the Castle of Joy.
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The High History of the Holy Graal XVII. / XVIII. / XXII. / XXIII.; lines 4632-4686 confidence: medium

Gawain rides away sorrowful to a parched, poor, barren land and enters a wasted poor castle, where a poorly clad knight comes from the hall steps and welcomes him.

Gawain reaches a parched, poor, comfortless land and a wasted castle after leaving the Castle of Joy.
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The High History of the Holy Graal XVII. / XVIII. / XXII. / XXIII.; lines 9095-9125 confidence: medium

Perceval comes near the castle with his sister and recognizes the chapel on four marble columns between forest and castle; he recalls his father saying the coffin's occupant would be unknown until the Best Knight of the world came.

Perceval recalls that the identity of the person in the coffin would remain unknown until the Best Knight of the world came; Perceval's approach is followed by the sepulchre opening.
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The High History of the Holy Graal XVIII. / BRANCH X. / INCIPIT. / TITLE I.; lines 6357-6492 confidence: medium

Lancelot rides through strange lands and forests seeking adventure, sees a plain and city, and is met by people coming out with bag-pipes, flutes, viols, and other instruments who welcome him.

Lancelot is introduced as seeking adventure, undergoes the city episode, and then proceeds to a forest hermitage where a hermit hosts him and asks about a healed knight.
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The High History of the Holy Graal XVIII. / XXII. / XXIII. / XXIV.; lines 10556-10597 confidence: high

It had been prophesied that the one who bore such a shield should win the Graal from 'him that sold God for money.'

The passage links Perceval's shield to a prophecy that its bearer will win the Graal and later has the defenders recognize him as the one first at the Graal.
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The High History of the Holy Graal XVIII. / XXII. / XXIII. / XXIV.; lines 10556-10597 confidence: medium

Perceval comes with the hermit to the cross, finds Joseus son of King Pelles, asks the hermits to return with him, promises protection by God's help, and asks them to pray that he may win back what is rightfully his.

The hermits accompany Perceval, observe the wonder at the sepulchre, and verbally confirm his identity as the Good Knight.
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The High History of the Holy Graal XVIII. / XXII. / XXIII. / XXIV.; lines 16817-16931 confidence: medium

Perceval leaves the White Tower, travels through the forest after hearing mass from a hermit, enters Castle Perilous, and hears the castle damsel lament a knight tended there and killed treacherously by Brundans; Meliot and Lancelot's earlier aid are also recalled.

Perceval is traveling after mass, receives a damsel's urgent appeal, follows her, and rescues the abducted lady through combat.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 10600-10621 confidence: medium

Perceval is armed on horseback; hermits make the sign of the cross over him, bless him, and commend him to God before he advances toward the three knights guarding the first bridge.

Perceval is ritually blessed and commended to God before confronting armed knights who guard bridges, a threshold-like setting within the passage.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 16934-16970 confidence: medium

Josephus says Perceval stayed long in the castle, did not quest for adventure, turned his courage to the Saviour and His Mother, and lived religiously with his sister and a damsel.

Perceval remains in the castle for a long time, does not seek adventure, and lives a holy and religious life directed toward sacred figures.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 16934-16970 confidence: medium

A Voice comes down in the chapel where the hallows are and tells Perceval that he will not stay long, that God wills him to divide the hallows among hermits, and that the Holy Graal will no longer appear there though he will soon know its place.

A descending Voice in the chapel states God's will that Perceval distribute the hallows and announces the Graal's removal from that place.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 4732-4796 confidence: high

Gawain says the Graal appeared to him at King Fisherman's court and adds: "I forgat to ask how it served and of what?"

Gawain saw the Graal at King Fisherman's court but forgot to ask how it served and of what; Lancelot treats this as a serious failure, and Gawain mentions similar blame for the Best Knight.
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The High History of the Holy Graal XXII. / XXIII. / XXIV. / XXVI.; lines 9179-9195 confidence: medium

The speaker says the son bears blame because he was the knight through whom King Fisherman first fell into languishment; if he had returned and made the previously omitted demand, King Fisherman would have recovered.

The speaker says King Fisherman would have returned to health if the son had gone back and made the demand he failed to make at first.
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The High History of the Holy Graal XXIII. / XXIV. / XXVI. / XXVII.; lines 10624-10639 confidence: medium

Looking between the lion's eyes, Perceval understands that the lion, by God's will, tells him the third-bridge knights cannot be overcome by one knight unless God opens the way, and that he must take the mule and carry the banner.

Perceval receives, through the white lion and God's will, specific instructions to take the mule and carry the banner in order to conquer the third-bridge knights.
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The High History of the Holy Graal XXIII. / XXIV. / XXVI. / XXVII.; lines 12308-12328 confidence: medium

Lancelot asks the King for leave, with Gawain’s willingness, to go back toward Cardoil and defend the King’s land until the King comes back from the Graal.

The King’s expected return is framed as coming back from the Graal, while Lancelot returns to defend the land during that interval.
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The High History of the Holy Graal XXIII. / XXIV. / XXVI. / XXVII.; lines 16973-17034 confidence: high

Perceval hears a loud bell toward the sea, sees a ship with a white sail and Red Cross, and observes fair robed people who anchor below the hall and pray in the most holy chapel.

Perceval departs on the Red Cross ship after chapel rites and blessings, and the narrative says no earthly person afterward knew what became of him.
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The High History of the Holy Graal XXIII. / XXIV. / XXVI. / XXVII.; lines 16973-17034 confidence: medium

People from nearby lands and islands marvel at the manor but fear to enter; two Welsh knights enter as an adventure, remain for a long time, then emerge as joyful hermits wearing hair shirts and eating only roots.

Two Welsh knights enter the feared manor as an adventure, remain inside for a long time, and emerge as hermits in hair shirts who eat roots and later are called saints.
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The High History of the Holy Graal XXVI. / BRANCH VII. / TITLE I. / VIII.; lines 5114-5246 confidence: high

Lancelot says he cannot remain in any castle more than one night until he reaches his destination, which he names as the Castle of Souls.

Lancelot travels toward the Castle of Souls and the Graal is described as something that may or may not appear depending on his spiritual or moral state.
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The High History of the Holy Graal XXVI. / BRANCH VII. / TITLE I. / VIII.; lines 5114-5246 confidence: high

The Lady says the Castle of Souls is known to her; its king is named Fisherman and lies in languishment because two knights failed to make a good demand.

The Lady says the Fisherman King lies in languishment because two knights came to his castle and failed to make the good demand.
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The High History of the Holy Graal XXVI. / BRANCH VII. / TITLE I. / VIII.; lines 5248-5337 confidence: medium

Lancelot leaves the hermitage, rides out of the forest, and enters a broad parched waste land where neither beast, bird, nor food is found.

Lancelot leaves the hermitage, crosses a parched land without beasts, birds, or food, and comes to a vast ruined city emptied of people.
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The High History of the Holy Graal XXVI. / XXVII. / BRANCH XXXIII. / TITLE I.; lines 15581-15704 confidence: medium

Meliot leaves Castle Perilous unharmed, grieves that Gawain is imprisoned, and rides through a strange and gloomy forest seeking news of him.

Meliot rides through the strange, gloomy forest seeking news of the imprisoned Gawain and learns of Gawain's coming danger.
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The High History of the Holy Graal XXVI. / XXVII. / BRANCH XXXIII. / TITLE I.; lines 15706-15817 confidence: medium

At the edge of the forest by the sea, Meliot and Gawain see a single knight fighting men near a ship and throwing many into the sea; they recognize him as Perceval by his arms and shield, and the ship is launched while fighting continues aboard.

Perceval is launched into the sea aboard a ship while fighting, and Gawain fears the ship may arrive at an unknown place and that Perceval's death would imperil the Law of Our Lord.
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The High History of the Holy Graal XXVI. / XXVII. / XXVIII. / XXIX.; lines 10661-10703 confidence: medium

Perceval thinks that “God’s virtue hath right great power” and that a knight should prove prowess “for God’s sake”; God wills that a man should “travail for Him.”

Perceval’s reflection frames knightly prowess and travail as actions performed for God’s sake and imagines God empowering a single champion.
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The High History of the Holy Graal XXVI. / XXVII. / XXVIII. / XXIX.; lines 9252-9341 confidence: medium

Perceval hears mass in his mother's chapel; his sister shows him the most holy cloth from the chapel of the Grave-yard Perilous, tells him to kiss and touch his face with it, and reports the hermit's statement that the land will not be conquered back until he has it; Perceval kisses it and touches his eyes and face.

The sister brings a holy cloth from a perilous chapel and reports a hermit's statement that the land will not be conquered back until Perceval has it; the cloth is then kissed and touched before combat.
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The High History of the Holy Graal XXVI. / XXVII. / XXVIII. / XXIX.; lines 9252-9341 confidence: high

Perceval hears mass in his mother's chapel; his sister shows him the most holy cloth from the chapel of the Grave-yard Perilous, tells him to kiss and touch his face with it, and reports the hermit's statement that the land will not be conquered back until he has it; Perceval kisses it and touches his eyes and face.

Perceval hears mass, receives the holy cloth, kisses it, touches his eyes and face with it, and then arms himself for battle.
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The High History of the Holy Graal XXVII. / XXVIII. / XXIX. / XXXI.; lines 10706-10726 confidence: medium

The lion warns Perceval by signs not to attack with the holy banner or accept the traitors' surety; he directs Perceval to ride the white mule, has Joseus bring the banner, and sends the holy hermits before the company to dismay the traitor King.

Joseus carries the banner and twelve holy hermits go before the company so as to dismay the traitor King and bring the conquest of the castle near.
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The High History of the Holy Graal XXVIII. / XXIX. / XXXI. / XXXII.; lines 9389-9415 confidence: medium

The Damsel says Perceval has succeeded here and must go elsewhere urgently; King Hermit, his mother's brother, sends word for him to come quickly to the land that was King Fisherman's, or the New Law established by God will be brought low.

Perceval is urged to go quickly because the New Law established by God will be brought low if he does not come.
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The High History of the Holy Graal XXXI. / XXXII. / XXXIII. / XXXIV.; lines 10789-10802 confidence: medium

"They found the hails right rich and seemly and fairly adorned within. They found the chapel open where the sacred hallows were wont to be."

The chapel is identified as the place where the sacred hallows were wont to be, and the hermits pray for the Holy Graal and hallows to return there for comfort.
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The High History of the Holy Graal XXXIII. / XXXIV. / XXXV. / XXXVI.; lines 10821-10851 confidence: high

After the castle conquest, the Saviour is pleased; the Graal, bleeding lance, St John’s beheading sword won by Gawain, and many relics are again in the chapel; Our Lord God loves the place.

The passage describes the Graal and other hallows returning to or being restored in the holy chapel after Perceval’s divinely commanded conquest.
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The High History of the Holy Graal XXXV. / XXXVI. / BRANCH XIX. / TITLE I.; lines 10854-10971 confidence: medium

Arthur sees two sunbeams filling the hall with light; a messenger reports that two suns appear, one in the East and one in the West.

The two suns are explained by a Voice as a sign connected with the Good Knight's victory and with God's command that Arthur undertake a Graal pilgrimage.
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The High History of the Holy Graal XXXV. / XXXVI. / BRANCH XIX. / TITLE I.; lines 10854-10971 confidence: high

A Voice at the window tells Arthur that the marvel is for joy over the Good Knight's conquest, describes the winning of King Fisherman's land from the evil King of Castle Mortal and the hidden Graal, and says God wills Arthur to go there with his best knights as a pilgrimage.

Arthur is told to choose the best knights of his court and go to the Graal place, called a pilgrimage better than any he may make.
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The High History of the Holy Graal XXXV. / XXXVI. / BRANCH XIX. / TITLE I.; lines 10854-10971 confidence: medium

A Voice at the window tells Arthur that the marvel is for joy over the Good Knight's conquest, describes the winning of King Fisherman's land from the evil King of Castle Mortal and the hidden Graal, and says God wills Arthur to go there with his best knights as a pilgrimage.

The Good Knight wins land that belonged to good King Fisherman from the evil King of Castle Mortal, whose suppression of good belief had caused the Graal to be hidden.
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The High History of the Holy Graal XXXV. / XXXVI. / BRANCH XIX. / TITLE I.; lines 10973-11065 confidence: high

Lancelot and others remind Arthur that God wills him to go on pilgrimage to the castle that was King Fisherman's and to the Holy Graal because of his covenant with God. Arthur agrees, prepares to go with Gawain, Lancelot, and a squire, sends Lohot's head to a chapel of Our Lady in Avalon where a holy hermit dwells, and departs from Cardoil.

Arthur is told that God wills him to go on pilgrimage to the Holy Graal and that he should not delay a covenant with God; he prepares and departs.
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greek

Aesop's Fables; a new translation BY G. K. CHESTERTON / AND ILLUSTRATIONS / BY ARTHUR RACKHAM / INTRODUCTION; lines 63-173 confidence: medium

Fairy tale is said to revolve on human personality, with examples of heroes fighting dragons, adventurers discovering islands, a miller's third son finding seven frozen princesses in an enchanted garden, and a prince finding Sleeping Beauty.

The passage says fairy tale revolves on human personality and gives examples of a hero, adventurer, miller's son, and prince whose presence makes dragons, islands, enchanted gardens, frozen princesses, and Sleeping Beauty narratively visible.
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Aesop's Fables; a new translation BY G. K. CHESTERTON / AND ILLUSTRATIONS / BY ARTHUR RACKHAM / INTRODUCTION; lines 63-173 confidence: medium

Fairy tale is said to revolve on human personality, with examples of a hero fighting dragons, an adventurer on an undiscovered island, a miller's third son finding an enchanted garden with seven frozen princesses, and a prince finding Sleeping Beauty.

The passage lists fairy-tale examples in which human protagonists encounter dragons, undiscovered islands, enchanted gardens, frozen princesses, and Sleeping Beauty.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5810-5905 confidence: medium

The narrator asks whether to sing of Apollo's wooing or of his first journey over the earth seeking a place of oracle for men; Apollo travels from Olympus through several named regions and does not choose the Lelantine plain.

Apollo travels through multiple regions seeking a place to establish an oracle for men.
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Hesiod, the Homeric Hymns, and Homerica I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO; lines 5810-5905 confidence: medium

The narrator proposes singing of Apollo as wooer or of his first journey over the earth seeking an oracle place, then lists his route from Olympus through several regions and rejected sites.

The narrator frames Apollo’s travel as seeking a place of oracle for men; Apollo evaluates places, announces a temple, and resolves to build at Crisa.
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Hesiod, the Homeric Hymns, and Homerica THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701 / II. 1745; lines 4266-4319 confidence: medium

Teuthras receives and raises Auge; Auge bears Telephus by Heracles; Heracles quests for Laomedon's swift horses and fights Amazons; Telephus routes Achaeans but is later brought low.

Heracles journeys in quest of Laomedon's fleet-footed horses, which are singled out as the fastest nourished in Asian land.
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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 10680-10770 confidence: medium

The surviving dragon courts the queen while the prince hunts; the dragon and queen conspire to kill him, and the queen feigns illness and asks for immortal water known to be in a distant dragon-guarded garden.

The queen and surviving dragon conspire to kill the prince by feigning illness and sending him to procure supernatural substances from dragon-guarded places.
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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 2166-2254 confidence: medium

In the story, a good old man sees his good angel, who directs him to a cave in a hill, onward to a great castle, and to a tall woman who will recognize that he is sent by the angel.

The old man's good angel instructs him to enter a hill-cave and go to a castle where a tall woman receives him.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals INDEX OF GREEK WORDS AND PHRASES 618-620 / CHAPTER I. / INTRODUCTORY. / FOOTNOTES:; lines 2656-2850 confidence: medium

A Philo citation says that Bacchic and Corybantic practitioners are inspired until they see the desired thing.

The cited Philo passage says Bacchic and Corybantic practitioners are inspired until they see the desired object.
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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 3473-3537 confidence: high

Demetra returns, finds the house broken into and daughter gone, asks neighbours who remain silent from fear, and then asks the tree, sun, moon, and stars without receiving help.

Demetra searches after finding her house broken into and her daughter gone, asking neighbours, natural witnesses, and people she meets.
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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 3473-3537 confidence: medium

Nicolas's handsome, strong, brave son offers to recover Demetra's daughter in exchange for her hand and sets out with the faithful stork.

Nicolas's son offers to recover the daughter and asks only for her hand in recompense before setting out with the stork.
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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 3539-3624 confidence: medium

The young man, in a forest among mountains at night, sees a bright light and finds “forty dragons” watching “an enormous cauldron that was boiling on the fire”; he lifts the cauldron with one hand.

The young man’s strength leads the dragons to choose him for the rescue; he ascends the high tower by a nail ladder, kills the dragons, and reaches the captive daughter.
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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 3872-3959 confidence: medium

A king gives his eldest son a picture of the Mistress of earth and sea; the prince is dazzled and consults a witch to find and marry her.

The prince sees the picture of the Mistress, is captivated by her beauty, and undertakes a guided quest to find and marry her.
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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 3872-3959 confidence: high

A king gives his eldest son a picture of the Mistress of earth and sea; the prince is dazzled and consults a witch to find and marry her.

The witch tells the prince how to reach the palace, warns him of the tasks, and gives him a magic bow and dragon hairs.
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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 3872-3959 confidence: high

The witch warns of two tasks: breaking a phial in a dove's beak without harming the bird and obtaining a three-headed dragon's skin; she supplies a magic bow, dragon hairs, and instructions to feed and slay the dragon.

The second task is to obtain the skin of a three-headed dragon, with instructions for finding and killing it.
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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 3872-3959 confidence: medium

The prince passes through a cave to the palace; the Mistress sets the two tasks, he accomplishes them, and she returns with him as wife.

The prince reaches the Mistress's palace by passing through a cave; the author generalizes the modern deity's dwelling as mountain-centered and cave-accessed.
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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 4802-4896 confidence: medium

A prince goes to the Garden of Eros for water to heal his blind father; he sees a beautiful gate-woman, a winged boy with bow and arrows, roses, many little winged boys, a spring of healing water, the moon bathing, and the Mother of Eros, who gives water and blessing so the father is healed.

A prince enters the Garden of Eros to fetch healing water from a spring for his blind father and succeeds with the Mother of Eros's blessing.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 24653-24742 confidence: high

The Eleusinian drama of Demeter and Kore is said to uplift the initiated until they share Demeter's sorrow, wandering, and joy.

The initiated witness the Eleusinian drama and are described as no longer mere spectators but sharers in Demeter's sorrow, wandering, and joy, with salvation connected to the rite.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25288-25390 confidence: medium

Orphic tablets are described as buried with the dead; the Sybaris tablet speaks of purity, divine race, Fate, escape from the weary Wheel, passage to the desired Circle, Despoina's bosom, becoming god instead of mortal, and a kid fallen into milk.

The Orphic tablet describes the dead speaker flying out of the sorrowful weary Wheel and passing to the desired Circle in an afterlife context.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25537-25630 confidence: medium

The passage identifies a common motif: death as entrance into a blissful estate of wedded union with deities; it links this to communion with gods, survival of body and soul, and bodily disintegration rejoining the soul in the nether world.

The author says mystery legends share the motif that death is entrance into blissful wedded union with deities and that the mysteries assured this consummation.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE BENEFIT OF DISSOLUTION. / FOOTNOTES: / CHAPTER VII. / THE UNION OF GODS AND MEN.; lines 25632-25708 confidence: medium

The author says the conception of Love comes from popular religion and mystery language, where high hopes, blessedness, and loving fellowship with gods express the joys opened by mystic sacraments.

The author says the high hopes, blessedness, and loving fellowship with gods are the hopes and fulfillments associated with mysteries and mystic sacraments.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2246-2321 confidence: high

Immortals stand outside heaven and behold what is beyond; the passage describes a colorless, formless, intangible essence connected with true knowledge and visible only to mind.

Souls seek to behold true being, reality, truth, justice, temperance, and absolute knowledge; nourishment of the highest soul is linked to the plain of truth.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2246-2321 confidence: medium

Other souls follow God with difficulty, rise and fall, struggle below the surface, tread on one another, and many are lamed or have wings broken by ill-driving.

Souls long to behold the upper world and true being, undergo great effort, and succeed or fail in attaining the mysteries of true being.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2323-2387 confidence: medium

Every human soul has beheld true being, but many fail to recall the other world; few retain remembrance and are amazed by earthly images of it.

Souls once beheld true being and pure-light visions with the gods, and only some retain and respond to images of that other world.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2499-2549 confidence: low

The charioteer violently restrains the wild horse, wounds its mouth, forces it down, punishes it, and after several repetitions it becomes tamed and humbled.

After the inner struggle and taming, the lover's soul follows the beloved in modesty and holy fear.
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Phaedrus PHAEDRUS / INTRODUCTION. / ON THE DECLINE OF GREEK LITERATURE. / PHAEDRUS; lines 2551-2634 confidence: high

If self-control and philosophy prevail, the pair live in happiness and harmony, master themselves, free virtuous soul-elements, and at the end are light and winged for flight after a heavenly or Olympian victory.

The disciplined pair become light and winged for flight, begin a heavenward pilgrimage, avoid darkness beneath the earth, live in light, and later receive matching wings.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1190-1207 confidence: medium

Mysticism is defined as reason concentrated in feeling, enthusiastic love of the good, true, and one, and a sense of infinite knowledge and human faculties.

The passage frames mysticism as love of the good, true, and one, and depicts the soul waiting and working reverently to know what God may reveal.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 1190-1207 confidence: high

Mysticism is defined as reason concentrated in feeling, enthusiastic love of the good, true, and one, and a sense of infinite knowledge and human faculties.

The soul waits in wonder and works reverently to learn what God may reveal, in connection with the infinity of knowledge and love of the good, true, and one.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 confidence: high

A soul may descend into a beast and return to human form; human form belongs to a soul that once saw truth; the philosopher remembers another world through earthly beauty and recalls heavenly justice, wisdom, temperance, truth, holy mysteries, pure light, and existence before embodiment.

The philosopher remembers another world when beholding visible beauty, recalling heavenly justice, wisdom, temperance, and truth.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 confidence: high

The soul is likened to a bird eager to quit its cage, fluttering upward and deemed mad; corrupted nature pursues sensual pleasure, while the true mystic seeing a god-like form or face is amazed and would worship if not afraid of being thought mad.

The true mystic beholds a god-like form or face; the lover’s wing grows again, and the beloved alone cures the lover’s pain.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 confidence: medium

A soul may descend into a beast and return to human form; human form belongs to a soul that once saw truth; the philosopher remembers another world through earthly beauty and recalls heavenly justice, wisdom, temperance, truth, holy mysteries, pure light, and existence before embodiment.

The soul is said to have celebrated holy mysteries and beheld blessed apparitions shining in pure light.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 208-288 confidence: medium

The philosopher recollects knowledge gained among the gods when seeing earthly beauty; the soul once beheld mysteries in pure light before being entombed in the body and is compared to a bird eager to leave its cage.

The soul is said to have celebrated holy mysteries and beheld blessed apparitions in pure light.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 63-152 confidence: medium

The introduction says the Phaedrus is closely connected with the Symposium; together they contain Plato’s philosophy on love, link love and philosophy, and seek recovery of an ideal from a former state of existence.

The introduction states that the ideal is something mankind seek to recover from a former state of existence in the Phaedrus and Phaedo.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 639-716 confidence: medium

Purified souls would see the world transformed into heavenly beauty, be accompanied by a divine idea, preserve ideals of justice, holiness, and truth, and renew them at the fountain of light.

The pair move from earthly passion toward heavenly beauty, a divine idea, service of God, and eventual contemplation of absolute realities.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 confidence: high

The triple soul has a previous existence, follows a god, partly beholds absolute truth, later passes through many human and animal forms, and is hindered by concupiscent desire while seeking the beloved's beauty and the regained vision.

The soul has a former existence, partially beholds absolute truth, and later life is spent trying to regain that knowledge.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 718-802 confidence: medium

The triple soul is said to have had a previous existence, to have followed in the train of a god, and to have partially and imperfectly seen absolute truth.

The soul has a previous existence, partly beholds absolute truth, and spends later existence attempting to regain it.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 confidence: high

The passage states that figurative meaning may break through as in scriptural parables and prophecies; charioteers and steeds stand on the dome of heaven and behold intangible invisible essences not objects of sight.

The passage describes charioteers and steeds on the dome of heaven beholding invisible essences, and later says forms are seen by the eye of the soul in a heavenly journey.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 confidence: medium

The philosopher or philosopher-lover is called a sort of madman and compared with the Republic and Theaetetus, where the philosopher is a stranger and monster; the whole myth is said to describe figuratively things beyond human faculties, and philosophy as love's inspiration is linked with the Symposium.

The philosopher or philosopher-lover is described as a madman; philosophy is represented as the inspiration of love; love's capriciousness is connected with attachment to a god in a former world.
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Phaedrus Phaedrus / PHAEDRUS / INTRODUCTION.; lines 804-884 confidence: medium

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

The philosopher or philosopher-lover is described as a sort of madman, while philosophy is represented as inspired by love.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 2186-2271 confidence: high

“the soul thinks everything here good and valuable, unless it obtain divine and chaste Love as its physician and preserver.”

Love is described as physician and preserver, leading the soul through the body to truth and befriending its votaries like an initiator at mysteries.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2200-2261 confidence: medium

Like his father, Love is described as plotting against the fair and good, bold, enterprising, strong, a hunter, weaving intrigues, pursuing wisdom, resourceful, and powerful as enchanter, sorcerer, and sophist.

Love is described as a pursuer and lover of wisdom, between ignorance and knowledge, and as a philosopher at all times.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2263-2316 confidence: medium

Diotima says all desire for good and happiness is the great subtle power of love; money-making, gymnastics, and philosophy are named as different paths not usually called love.

Love is described as a broad power drawing people by various paths toward the good and its everlasting possession.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 confidence: high

The correct progress begins with beautiful forms, then one beautiful form, all beautiful forms, beauty of mind, care for a virtuous soul, birth of improving thoughts, and contemplation of the beauty of institutions and laws.

The lover progresses through ordered stages from one beautiful form to all forms, mind, laws, sciences, the vast sea of beauty, and a revealed single science of beauty everywhere.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 confidence: high

After laws and institutions the seeker turns to sciences, contemplates the vast sea of beauty, creates noble thoughts in love of wisdom, grows strong on that shore, and receives the vision of a single science of beauty everywhere.

After contemplating sciences and the vast sea of beauty, the seeker grows strong and receives the revealed vision of the science of beauty everywhere.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 confidence: high

Diotima says these are the lesser mysteries of love and introduces greater and more hidden mysteries that Socrates may or may not attain.

Diotima explicitly distinguishes lesser mysteries from greater hidden mysteries and frames Socrates as one who may or may not attain them.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2394-2475 confidence: high

The seeker begins with one beautiful form, advances to all beautiful forms, beauty of mind, laws and institutions, sciences, the vast sea of beauty, and the final vision of the science of beauty everywhere.

The seeker moves from one beautiful form to all forms, minds, laws, sciences, and the final vision of beauty everywhere.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2477-2569 confidence: high

The instructed lover, having learned due order in the things of love, nears the end and perceives a wondrous beauty that is everlasting, separate, simple, and unchanged.

The passage describes being instructed in due order, mounting upward from earthly beauties through successive stages, and arriving at knowledge of absolute beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2477-2569 confidence: medium

Socrates says these were Diotima's words, says he is persuaded, urges others to honor Love as the best helper toward this end, and allows the speech to be called an encomium of Love.

Socrates says Love is the best helper for human nature in attaining the end described and should be honored and followed.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION. / SYMPOSIUM; lines 2477-2569 confidence: medium

The instructed lover finally perceives an everlasting, changeless, absolute beauty distinct from bodily parts, speech, knowledge, animals, heaven, earth, or any place.

The seeker is instructed in love, follows an ordered sequence, and at the end suddenly perceives wondrous beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 233-318 confidence: high

The two halves look for one another and risk dying in each other's arms until Zeus creates an adjustment of the sexes allowing marriage and ordinary life.

The halves seek one another, are imagined accepting Hephaestus' offer to become one, and Love is defined as the desire and pursuit of the whole.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 confidence: high

Diotima says she will initiate the listener into greater mysteries: one should proceed from one fair form to many, to minds, laws, institutions, sciences, and finally to the vision of universal beauty, purification, creations of virtue and wisdom, friendship with God, and immortality.

Diotima explicitly speaks of initiation into greater mysteries and describes a stepwise movement from bodily beauty to universal beauty, purification, and immortality.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 confidence: high

Diotima announces initiation into the greater mysteries: the lover proceeds from one fair form to many, to beautiful minds, laws, institutions, sciences, and finally universal beauty, beheld by the mind’s eye, producing virtue, wisdom, divine friendship, and immortality.

Diotima explicitly says she will initiate the listener into the greater mysteries, leading toward a final vision of beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 confidence: high

Diotima announces initiation into the greater mysteries: the lover proceeds from one fair form to many, to beautiful minds, laws, institutions, sciences, and finally universal beauty, beheld by the mind’s eye, producing virtue, wisdom, divine friendship, and immortality.

The passage gives a clear ordered progression from one fair form to many forms, minds, laws, sciences, and the final vision of universal beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 320-409 confidence: high

Diotima announces initiation into the greater mysteries: the lover proceeds from one fair form to many, to beautiful minds, laws, institutions, sciences, and finally universal beauty, beheld by the mind’s eye, producing virtue, wisdom, divine friendship, and immortality.

The initiate beholds beauty with the eye of the mind, is purified of earthly leaven, brings forth virtue and wisdom, and becomes friend of God and heir of immortality.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 confidence: high

The passage describes a mystery of love beyond sex, Socrates as passionate but self-controlled, love in the Phaedrus and Symposium as mystical contemplation of beauty and goodness, passion rising from mire to philosophical heights, and highest love fixed on pure abstraction.

Love is described as mystical contemplation of the beautiful and good; passion can rise from mire to loftiest heights and penetrate the secret of philosophy, ending in love of a pure abstraction.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 411-502 confidence: high

The passage describes a mystery of love in man beyond immediate sex; Socrates is passionate but self-controlled; love in Phaedrus and Symposium is mystical contemplation of the beautiful and good and can rise to philosophy's highest secret.

The passage says love can rise to the loftiest heights, penetrate philosophy's inmost secret, and become mystical contemplation of the beautiful and good.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 confidence: high

A higher region is described where love is satisfied in perfect beauty of eternal knowledge, beginning with earthly beauty and reaching a harmonious unity of existence; the highest summit is compared with that of the Republic, and a way upwards and downwards is named.

The passage describes movement from earthly and visible beauty through steps of a ladder toward perfect beauty, eternal knowledge, and a vision of the eternal.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 confidence: high

Diotima, prophetess of Mantineia, is described as sacred and superhuman; she teaches Socrates the art and mystery of love, that love is another aspect of philosophy, and that the soul's want can become intellectual aspiration; the commentary compares Christian, Pauline, medieval, and Dantean examples.

Diotima is said to teach that love is another aspect of philosophy and that human desire may become intellectual aspiration and love of knowledge.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 confidence: high

Love reaches a higher region of perfect beauty and eternal knowledge, beginning with earthly beauty and culminating in harmony and oneness; the passage uses images of a summit, upward and downward way, and ladder to heaven.

The passage describes a progression from earthly or visible beauty through abstract thought to a vision of the eternal and perfect beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 677-763 confidence: high

Socrates' argument overturns prior praises of Love: Love desires the good and therefore is not itself a good; the argument is ascribed to Diotima and is then critiqued as a fallacy.

Love is described as desire for the good one lacks, and Diotima's teaching transforms human want into intellectual aspiration.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 765-833 confidence: high

The philosopher is said to be incited to take the first step in upward progress by the beauty of young men and boys.

The philosopher is said to take the first step in upward progress through beauty, and love is described as enthusiasm for the ideal of beauty.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 confidence: high

The passage describes immortality as succession, then higher degrees of initiation, culminating in the perfect vision of eternal and absolute beauty as divine and unlimited by space or time.

The passage uses the language of mysteries, describing higher degrees of initiation that culminate in the perfect vision of eternal and absolute beauty as an aspect of the divine.
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Symposium Symposium / SYMPOSIUM / INTRODUCTION.; lines 923-996 confidence: high

The Phaedo is compared with the Symposium; unlike Phaedo and Phaedrus, the Symposium has no break between this world and another but rises through steps from sense particulars to universals and a single science.

The passage describes movement from this world to another through steps or stages, from sense particulars to universals, and through higher degrees of initiation to the vision of beauty.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4013-4100 confidence: medium

The maiden calls on Sleep, highest of gods, and on the queen of the underworld; with song, a juniper spray, and charms drawn from a mystic brew, she sprinkles the serpent's eyes until sleep overcomes it and its jaw sinks down.

Jason states that the grievous voyage's task has been fulfilled by the maiden's counsels, after her magical action enables him to take the fleece.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4102-4188 confidence: high

Hera sends a swift wind so Medea may quickly reach Pelasgian land; on the third morning the ship is moored at the Paphlagonian shore by the Halys, where Medea tells them to propitiate Hecate with sacrifice.

Hera sends a favorable wind, and a goddess grants a visible heavenly-light sign to show the route.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4102-4188 confidence: medium

Argus describes the Ister as a broad, deep river at the uttermost horn of Ocean, rising in the Rhipaean mountains and later dividing its waters toward the Ionian sea and a southern gulf.

Argus describes the Ister as a broad river at the uttermost horn of Ocean, rising in remote mountains and splitting toward different seas, and the heroes then sail toward it under a divine sign.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4524-4613 confidence: medium

Medea, speaking Colchian, tells of the heroes’ quest, journeyings, contests, her sin, and flight from her father, but avoids telling of Apsyrtus’ murder; Circe perceives it and pities her.

Medea recounts the heroes’ quest and contests and says she fled from the tyrannous horrors of her father; Circe predicts the father’s pursuit for vengeance.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4524-4613 confidence: medium

Hera, informed by Iris after watching for the pair’s departure, orders Iris to summon Thetis, tell Hephaestus to still fire until Argo passes, and tell Aeolus to calm the winds except the west wind toward the Phaeacian isle.

Hera commands Iris to summon Thetis and to have Hephaestus still fire and Aeolus calm winds, except for a favorable west wind, until Argo reaches the Phaeacian isle.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4786-4864 confidence: medium

Medea tells the chieftains she suffers because of their ventures and her help with the bulls, earthborn men, and golden fleece; she says she has lost country, parents, and home, and invokes covenant, oaths, the Fury of suppliants, and heavenly retribution if she is returned to Aeetes.

Medea recalls that the heroes longed to seize the fleece and that through her they will bear the golden fleece homeward.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5042-5129 confidence: high

The goddesses say they know the quest for the golden fleece and the heroes’ toils, identify themselves as Libya’s warders and daughters, and instruct Jason to rouse the crew and repay their mother when Amphitrite loosens Poseidon’s car so that they may return to Achaea.

The goddesses explicitly refer to the heroes’ quest for the golden fleece, their toils over land and sea, and the possibility of return to Achaea.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 5226-5315 confidence: high

After boarding, the Argonauts search for a passage from the Tritonian lake but have no plan and are carried aimlessly all day.

The Argonauts are unable to find a passage from the Tritonian lake until Triton appears in youthful form and gives route directions.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1678-1754 confidence: medium

Phineus addresses the Hellenes whom Jason leads on the Argo in quest of the fleece, thanks Leto’s son, and beseeches them by Zeus, Phoebus, and Hera to save him.

Phineus identifies the arrivals as those Jason leads on the ship Argo in quest of the fleece.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1843-1923 confidence: medium

The aged speaker describes a coastal route past Carambis, Aegialus, rivers, peoples, and onward toward the warlike Colchians.

The aged speaker provides detailed route guidance, warnings, and destination markers for a venture across the sea toward Aea and the fleece.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2012-2098 confidence: high

The ship reaches a narrow winding strait between rugged cliffs; the crashing rocks resound, Euphemus takes the dove, and Tiphys commands the rowers to drive Argo between the rocks.

The questing crew must drive Argo through rocks that open and close, with waves and currents threatening destruction, before escaping alive.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2100-2187 confidence: medium

At twilight the heroes reach deserted Thynias; Apollo appears passing from Lycia to the Hyperboreans with golden locks, silver bow, and quiver; the island quakes, waves surge, and the heroes bow in amazement.

Apollo appears to the voyaging heroes at twilight or dawn, with visible divine attributes and effects on island and sea.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2277-2362 confidence: high

Hera kindles courage in Ancaeus, son of Poseidon and Astypalaea, who is especially skilled in steering.

Hera inspires Ancaeus when the crew is overcome by grief, leading to renewed steering and continuation of the voyage.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2450-2542 confidence: medium

The narrator asks why Phineus told the heroes to land there; the sons of Phrixus are sailing from Aea toward Orchomenus to gain their father’s wealth according to his dying instruction, and they are near the island.

Phineus’ injunction directs the heroes to land, and Jason interprets the arrival of the sons of Phrixus as fulfillment of Phineus’ prophecies.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 2667-2771 confidence: high

Book III opens by invoking Erato to tell how Jason brought the fleece to Iolcus with Medea's love as aid; Erato is linked with Cypris and love-cares.

The passage frames Jason's recovery of the fleece as dependent on Medea's love, while Hera and Athena plan divine intervention through Cypris and her son.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 2773-2861 confidence: medium

The heroes are in ambush in a river back-water, holding council on the ship’s benches; Jason tells them the task and right of speech are common and asks others to remain in the ship with arms while he goes to Aeetes’ palace with selected companions.

Jason states that the heroes seek the golden fleece and proposes first to test Aeetes with words, reserving battle or another plan for later.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 2863-2957 confidence: medium

Hera spreads a thick mist through the city so the visitors can reach Aeetes’ palace unseen, then disperses it when they arrive.

Hera hides the visitors with mist so they can reach Aeetes’ palace unseen.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 2959-3049 confidence: high

Argus explains that a king sent Jason far from home on the venture and that the stock of Aeolus will not escape Zeus' wrath or vengeance due for Phrixus until the fleece returns to Hellas; Jason hopes Aeetes will grant the fleece and offers recompense, including help against the Sauromatae.

Jason has come from Hellas hoping Aeetes will grant the fleece, but Aeetes controls the object and requires a dangerous test before giving it.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3051-3147 confidence: high

Aeetes tells Jason to go to the gathering if eager for toil and warns about fear of lifting the yoke on the oxen or shrinking from deadly harvesting.

Aeetes assigns Jason a deadly contest requiring yoking monstrous bulls, ploughing, sowing serpent-derived seed, and killing earthborn armed men.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3149-3231 confidence: medium

A speaker counsels waiting in the ship and describes a maiden in Aeetes' halls, taught by Hecate to use herbs that can affect flame, rivers, stars, and the moon; he hopes his mother, the maiden's sister, may persuade her to help.

Medea's Hecate-taught herb knowledge is presented as the hoped-for means of aiding the expedition's venture.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3330-3424 confidence: medium

Chalciope asks Medea to devise a trick or wise thought for the stranger, who wants Medea’s aid, and says Argus urged her to seek that help.

Chalciope asks for a trick or wise thought to help the stranger win; Medea promises secret charms at Hecate’s temple to spell the bulls before the contest.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3426-3517 confidence: medium

At the shrine Medea tells her maidens to sing, gather flowers, keep her plan secret from her father, and stand apart when the stranger comes for an exchange involving gifts, rescue from the deadly contest, and a charm.

Medea plans to give the charm to the stranger who has undertaken the oxen task and is to be rescued from a deadly contest.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3519-3591 confidence: medium

Mopsus hears the god-sent voice of the bird and tells Aeson’s son to go to the temple to find the maiden; Cypris will help him in the contest as Phineus foretold, while Mopsus and Argus wait behind.

Cypris is said to prompt Medea’s favorable response; Aeson’s son requests charms needed for the contest; Medea gives him the charm.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3593-3686 confidence: high

Medea instructs Jason at dawn to steep a charm in water, anoint his body, and sprinkle his weapons; the charm will give temporary strength and protect him from earthborn spearheads and the bulls’ flame for one day.

The charm gives Jason boundless prowess and protection from spearheads and bulls’ flame, but only for one day of the contest.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3593-3686 confidence: medium

Medea says Aeetes will give Jason dragon teeth for sowing and instructs him in a midnight solitary rite: bathe in the river, wear dark clothing, dig a rounded pit, sacrifice a whole ewe at a pyre, offer honey to Hecate, and leave without turning back at footfalls or hounds.

Medea’s counsel tells Jason how to survive the tasks and bear the fleece away from Aea.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3688-3777 confidence: medium

Jason returns joyfully to his comrades and ship; Medea rides to the city and palace, ignores attendants and Chalciope's questions, sits by her couch, weeps, and thinks on the deed she aided by counsel.

Medea's counsels and dread charm are reported by Jason immediately before preparations for Aeetes' contest.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1012-1108 confidence: high

The women bring gifts in wains, lead the men to their homes for entertainment, and Cypris stirs desire for Hephaestus’ sake so Lemnos may be reinhabited; the city celebrates with dances, banquets, songs, and sacrifices to the son of Hera and Cypris.

The Argonauts are hosted by the Lemnian women, linger from day to day, and are urged by Heracles to depart and continue the quest for the fleece.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1110-1188 confidence: medium

The Argonauts sail over the black Sea region and pass a series of named lands and shores, including the Hellespont with dark eddies.

The passage repeatedly frames the crew as voyagers on a quest under Pelias's injunctions, moving through a detailed maritime route.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1358-1449 confidence: medium

Hylas takes a bronze pitcher, goes apart to seek the sacred flow of a fountain, and intends to draw water for the evening meal before his lord’s return.

Hylas approaches the sacred spring Pegae for ordinary water-fetching, but the encounter there removes him from the group through the water-nymph’s action.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 254-367 confidence: high

Opening invocation to Phoebus; the narrator announces old heroes who sped Argo through Pontus and the Cyanean rocks in quest of the golden fleece.

The opening states that Argo sails through Pontus and the Cyanean rocks in quest of the golden fleece, and the narrator frames the voyage as a long sea-path with heroic deeds.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 369-476 confidence: high

Heracles responds to the gathering, puts down a live chained boar at Mycenae, sets out against Eurystheus' purpose, and Hylas accompanies him to carry arrows and guard the bow.

The passage repeatedly lists heroes who come, set out, follow, or are ready to be numbered in Jason's host, and it refers to Jason's voyage and the Colchian destination.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 478-575 confidence: medium

The city crowd asks what Pelias intends and says the heroes would burn Aeetes' palace if he did not yield the fleece, though the path and toil are hard.

The crowd explicitly connects the expedition with Aeetes and the fleece and describes the path and toil as hard for those who venture.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 577-664 confidence: medium

The speaker says the ship's equipment is ready, departure should await only fair breezes, the return to Hellas and path to Aeetes' land are common to all, and a brave leader should be chosen for quarrels and covenants with strangers.

The destination is Aeetes' land, and Jason says Apollo's oracle promised to show the paths of the sea and the fulfilment and goal of the journey.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 666-755 confidence: high

Idmon announces the divine will: the voyagers will return with the fleece after many trials, but he is fated to die far away in Asia and has embarked so that fame may remain at home.

Idmon says the voyagers are destined to return with the fleece after many trials, while he himself has left his homeland and embarked despite foreknowledge of death abroad.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 937-1010 confidence: medium

The mantle is identified as Athena's gift; Jason also carries a far-darting spear given by Atalanta as hospitality, and Atalanta had wanted to join the quest before Jason prevented her from fear of love-related strife.

Atalanta desires to follow the quest, but Jason prevents her because he fears bitter strife on account of her love.
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The Argonautica The Argonautica / INTRODUCTION; lines 155-230 confidence: high

The voyage is motivated by Pelias’ command to bring back the golden fleece, a command based on his desire to destroy Jason; Hera aids Jason because she intends to punish Pelias for neglecting her honor.

Pelias commands Jason to bring back the golden fleece, and the command is motivated by Pelias’ desire to destroy Jason.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 2806-2916 confidence: high

The ode turns to the tale of the all-golden fleece, for which the Minyai sailed to seek when the glories of their race began.

The poem names the all-golden fleece and says the Minyai sailed to seek it when the god-given glories of their race began.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 2918-3015 confidence: high

Pelias replies that Jason can remove an underworld-related sin: Phrixos bids them lay his ghost, go to Aietes' house, and bring back the thick-fleeced ram hide by which Phrixos was delivered from the deep and his stepmother's weapons.

Pelias tells Jason to go to Aietes' house and bring back the thick-fleeced ram hide, with a ship to be sent on the sacred mission, and promises the sway and kingly rule in return.
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The Extant Odes of Pindar FOR TELESIKRATES OF KYRENE, / WINNER OF THE FOOT-RACE IN FULL ARMOUR. / FOR HIPPOKLEAS OF THESSALY, / WINNER IN THE TWO-STADION FOOT-RACE OF BOYS.; lines 3839-3945 confidence: medium

“Never indeed shall he climb the brazen heaven” and “neither by taking ship, neither by any travel on foot” shall one find the Hyperborean way.

The passage says ordinary mortals cannot find the Hyperborean way by ship or foot, while Perseus reaches the blessed folk because Athene leads him.
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The Extant Odes of Pindar FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE. / FOR THERON OF AKRAGAS, / WINNER IN THE CHARIOT-RACE.; lines 1013-1108 confidence: high

Herakles goes toward Ister in the episode of the golden-horned hind, which Taygete vowed to Artemis; in the chase he sees the land behind the North-wind, marvels at the trees, and desires to plant them at the end of the twelve-lap racecourse.

Herakles travels toward Ister and the land behind the North-wind during the pursuit of a golden-horned hind vowed to Artemis.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer J. G, FRAZER. / VOL, I. D / VOL. I, E / VOL. I. G; lines 4649-4777 confidence: high

Pelias asks Jason what he would do to a foretold murderer; Jason says he would command him to bring the Golden Fleece, possibly under angry Hera's instigation so Medea would curse Pelias.

Pelias commands Jason to go in quest of the Golden Fleece located at Colchis in Ares' grove, hanging on an oak and guarded by a sleepless dragon.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER. / VOL, I. D; lines 2947-3063 confidence: high

"Pluto fell in love with Persephone and with the help of Zeus carried her off secretly. But Demeter went about seeking her all over the earth with torches by night and day" and learned from the people of Hermion that Pluto carried her off.

Demeter searches all over the earth with torches by night and day after Persephone is carried off.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: high

The Aeolid section lists Oeneus and Meleager, the Calydonian boar hunt, Athamas as father of Phrixus and Helle with the Golden Fleece, deaths of Athamas and Ino, Sisyphus and his stone, Salmoneus and mock thunder, Tyro, Neleus and Pelias, Melampus, Admetus and Alcestis, and Jason being sent by Pelias to fetch the Golden Fleece.

Jason is sent to fetch the Golden Fleece; the Argonauts build the Argo, travel to Colchis, obtain the fleece with Medea's help, and return.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: medium

The Argonauts section summarizes the building of the Argo, the list of Argonauts, Lemnos, Cyzicus, Mysia and Hylas, Pollux and Amycus, Phineus and the Harpies, the Symplegades, Lycus, Colchis, Jason's feats with Medea's help, the Golden Fleece, departure with Medea and Apsyrtus's murder, Zeus-caused wandering, purification by Circe, passage by Sirens, Scylla, and Charybdis, the Phaeacians, an altar to Radiant Apollo, destruction of Talus, the return, Pelias's death, and Medea's later actions.

The Argonauts pass the Symplegades, sail past the Sirens, Scylla, and Charybdis, and encounter other dangers during their voyage.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer The Library, Volume I (Apollodorus), with an English Translation by James George Frazer / J. G, FRAZER.; lines 1263-1424 confidence: medium

The Perseus outline says Perseus is sent by Polydectes, comes to the Phorcides and nymphs, is associated with the birth of Pegasus, frees Andromeda, punishes Polydectes, and accidentally kills Acrisius on returning home.

Perseus is summarized as freeing Andromeda during his sequence of heroic actions.
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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 2819-2945 confidence: medium

Oenopion makes Orion drunk, blinds him in sleep, and casts him on the beach; Orion reaches Hephaestus’s smithy, carries a lad on his shoulders as guide to the sunrise, is healed by the sun’s rays, pursues Oenopion, and Oenopion has an underground house prepared by Poseidon and built by Hephaestus.

After Oenopion blinds him, Orion has a lad guide him to the sunrise, where the sun’s rays heal him, after which he returns against Oenopion.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. D / VOL. I, E / VOL. I. G / VOL, I. H; lines 5058-5199 confidence: medium

After sailing past the Thermodon and the Caucasus, the Argonauts reach the river Phasis in Colchis. Jason goes to Aeetes, explains Pelias's charge, and asks him for the fleece.

Jason seeks the fleece from Aeetes, who requires him to yoke fire-breathing bulls and sow dragon's teeth before receiving it.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 7635-7750 confidence: high

Eurystheus orders Heracles to bring Hippolyte's belt. Hippolyte is queen of the Amazons near the Thermodon; the Amazons are warlike, rear female children, and Hippolyte's belt of Ares marks her superiority. Admete desires it, and Heracles sails with volunteers in one ship.

Heracles is commanded to travel by ship and bring back Hippolyte's belt, an object marking her superiority, because Admete desires it.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 7867-7987 confidence: medium

Hercules’ tenth labour is to fetch Geryon’s kine from Erythia; Erythia is an island near the ocean, now called Gadira.

Hercules is ordered to travel to Erythia, an island near the ocean, and fetch Geryon’s kine.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 8207-8329 confidence: high

“Eurystheus ordered Hercules, as an eleventh labour, to fetch golden apples from the Hesperides ... for he did not acknowledge the labour of the cattle of Augeas nor that of the hydra.”

Hercules is assigned to fetch golden apples that are kept in a distant location and guarded by a dragon and the Hesperides.
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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 8331-8430 confidence: high

Nereus “turned himself into all kinds of shapes”; Hercules bound him until he learned where the apples and the Hesperides were.

Nereus changes into many shapes while Hercules binds him and releases him only after learning the location of the apples and the Hesperides.
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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 8331-8430 confidence: medium

Nereus “turned himself into all kinds of shapes”; Hercules bound him until he learned where the apples and the Hesperides were.

Hercules seeks and obtains information on where the apples and the Hesperides are located.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10707-10810 confidence: medium

After Europa’s disappearance, Agenor sends his sons to search for her and tells them not to return until they find her; Telephassa and Thasus are named with them in the search context.

Agenor sends his sons to search for Europa and orders them not to return until she is found.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. Q / VOL I. R / VOL. I, T / VOL. I, U; lines 10707-10810 confidence: low

The note conditionally suggests Europa as a moon personification in cow shape and the sons of Agenor’s quest as an image of Phoenician mariners steering west toward the setting moon with silver horns.

The commentator conditionally interprets Europa as the moon in cow form and the sons’ quest as a mythic image of Phoenician mariners steering westward toward the moon.
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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 8581-8686 confidence: high

Prometheus tells Hercules not to go himself after the apples, but to send Atlas after first relieving Atlas of the sphere; Hercules follows this advice in the land of the Hyperboreans.

The passage centers on Hercules obtaining the apples through Prometheus's advice and Atlas's help, with a variant in which Hercules obtains them himself after killing the guardian snake.
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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, E / VOL. I. G / VOL, I. H / VOL. 1. K; lines 6277-6404 confidence: medium

Under Hermes’ and Athena’s guidance, Perseus reaches Enyo, Pephredo, and Dino, daughters of Phorcus by Ceto, sisters of the Gorgons, old from birth, sharing one eye and one tooth.

Hermes and Athena guide Perseus; nymphs supply sandals, wallet, and cap; Hermes gives a sickle before Perseus approaches the Gorgons.
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Telephus is raised by neatherds of Corythus, goes to Delphi seeking his parents, receives information from the god, goes to Mysia, becomes Teuthras’s adopted son, and succeeds him.

Telephus goes to Delphi seeking his parents and receives information from the god before going to Mysia.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4399-4490 confidence: medium

At dawn Odysseus tells the men they are in difficulty, do not know where the sun rises or sets, and are on a low island surrounded by sea with smoke rising from a thick forest.

Odysseus says the crew does not know east from west and must find a way out on an island surrounded by sea.
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The Odyssey BOOK VIII / BOOK IX / BOOK X / AEOLUS, THE LAESTRYGONES, CIRCE.; lines 4680-4781 confidence: high

Circe says no guide is needed: the North Wind will carry the ship across Oceanus to Proserpine’s shore and the dark abode of Hades near Pyriphlegethon, Cocytus, Styx, Acheron, and a rock.

Circe provides precise navigational directions to the underworld region and detailed instructions for offerings, sacrifices, and behavior before the 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

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

Circe, knowing they returned from Hades, arrives with servants bringing bread, meat, and wine; she calls their living descent to Hades bold, says they will have died twice, and promises to explain the route.

Circe explains dangers and precautions to Ulysses after knowing he has returned from Hades.
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The Odyssey BOOK XX / BOOK XXI / BOOK XXII / BOOK XXIII; lines 10213-10296 confidence: medium

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

Ulysses reports that Teiresias ordered him to travel far and wide carrying an oar until he reaches people ignorant of the sea and receives a sign from a wayfarer.
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The Odyssey HENRY FESTING JONES. / THE ODYSSEY / BOOK I / BOOK II; lines 1038-1133 confidence: high

Telemachus asks Euryclea for twelve jars of wine and twenty measures of barley meal in bags, to be kept secret, for his journey to Sparta and Pylos seeking news of his father.

Telemachus secretly provisions a ship and leaves at night to seek news of his absent father, with his mother kept unaware.
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The Odyssey PREFACE TO SECOND EDITION / HENRY FESTING JONES. / THE ODYSSEY / BOOK I; lines 589-680 confidence: high

Minerva says heaven will determine Ulysses' return, then advises Telemachus to call an assembly, order the suitors away, send Penelope to her father if she wants remarriage, sail with twenty men to Pylos and Sparta for news, perform rites and build a barrow if Ulysses is dead, and consider killing the suitors; she cites Orestes' fame for killing Aegisthus.

Minerva, later recognized as divine, instructs Telemachus to take a ship and seek information about Ulysses at Pylos and Sparta.
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The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 14389-14543 confidence: medium

The speakers liken the search for justice to huntsmen surrounding cover; Glaucon follows while the speaker notes there is no path, the wood is dark and perplexing, and then perceives a track of the quarry.

The inquiry personifies justice as a quarry sought through a dark, perplexing wood until a track is found.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17211-17397 confidence: medium

“philosophical minds always love knowledge of a sort which shows them the eternal nature not varying from generation and corruption.”

Philosophical minds are described as loving knowledge of the eternal and unchangeable and as desiring all truth from youth.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17517-17660 confidence: medium

The gentle and noble philosophical nature follows Truth and the true lover of knowledge strives after being rather than multiplicity of appearances.

The philosopher’s desire does not cease until he reaches knowledge of essence, draws near to being, mingles with it, and begets mind and truth.
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The Republic BOOK III. / BOOK IV. / BOOK V. / BOOK VI.; lines 17517-17660 confidence: medium

"Truth, as you will remember, was his leader, whom he followed always and in all things"

The lover of knowledge follows truth, strives after being, approaches and mingles with being, and reaches knowledge after travail.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 confidence: low

Glaucon accepts proceeding from prelude to chief strain and asks for the nature, divisions, and paths of dialectic, saying these paths lead to final rest.

Glaucon asks about the paths that lead to dialectic and says these paths will also lead to final rest.
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The Republic BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 19738-19854 confidence: medium

Prior studies are valuable when connected with one another; Socrates says they are only a prelude to the actual strain to be learned.

Dialectic is presented as the culmination of prior studies and as the method that reaches the first principle and the absolute good.
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The Republic BOOK VII. / BOOK VIII. / BOOK IX. / BOOK X.; lines 24483-24572 confidence: medium

The closing counsel says the saved tale can save its hearers, urges safe passage over the river of Forgetfulness, justice and virtue, and describes the soul’s thousand-year pilgrimage.

The conclusion refers to the soul’s immortal endurance and the pilgrimage of a thousand years that has been described.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2586-2659 confidence: medium

The passage discusses Plato’s “longer way,” a future metaphysic, and says Glaucon asks for the final revelation of the idea of good but is told he has not yet studied the preliminary sciences.

The passage discusses the “longer way,” the final revelation of the idea of good, preliminary sciences, and Plato’s search for the universal as the basis of knowledge.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2586-2659 confidence: medium

The passage discusses Plato's 'longer way,' compares the sixth and seventh books with the Sophist and Parmenides, and says Glaucon asks for the final revelation of the idea of good but is deferred until after preliminary sciences.

The passage describes a 'longer way,' a request for the final revelation of the idea of good, and preliminary sciences required before that revelation.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3256-3342 confidence: medium

The guardian must “take the longer road” and seek a “higher region” above the four virtues.

The guardian must not faint in the search after truth and must take the longer road toward knowledge above the four virtues.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3432-3506 confidence: low

The passage introduces three topics: the longer and more circuitous way, the heavenly pattern or idea of the state, and relations among knowledge divisions and soul faculties.

The passage identifies a longer and more circuitous way and connects the coming discussion to divisions of knowledge and faculties of the soul.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 3672-3734 confidence: medium

The passage says the Socratic-circle theme of the idea of good remains unclear; readers are dissatisfied with the claim that it is revealed through mathematical sciences, which may furnish symbols and train abstraction but may not reach a satisfactory goal.

The passage uses path and way language for reaching the idea of good through mathematical sciences, while also questioning whether that route is satisfactory.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7309-7390 confidence: low

After reaching the idea of good, Plato is said to refuse to answer questions about the nature and divisions of dialectic, implying that existing knowledge is not ready for the philosopher's final rest.

The passage describes ascent toward the idea of good, repose in divine perfection, and contemplation that warms and elevates despite incomplete knowledge.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 7640-7706 confidence: low

The self-proving unity or idea of good is called a mere vision and abstraction without parts; Aristotle perceived its vacancy, and the passage says Plato's longer or shorter road made no advance.

The idea of good is called a vision without distinct explanation, yet such visions are said to inspire future knowledge and direct thought.
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celtic welsh

The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2612-2683 confidence: medium

Madawc identifies himself as Arthur's forester in the Forest of Dean and says of the stag: "He is of pure white" and does not herd with other animals because of stateliness, pride, and royal bearing.

A forester reports an unmatched pure white stag with royal bearing; Arthur orders the court to hunt it at daybreak and the assembly departs for the forest.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3470-3549 confidence: medium

The Earl visits with twelve honourable knights; Geraint welcomes him and says he journeys only to seek adventures; the Earl notices Enid's beauty and fixes his affections on her.

Geraint explicitly states that the object of his journey is to seek adventures and follow his inclination.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3678-3757 confidence: medium

A foot-page reports a man in the wood to the Steward; Kai confronts Geraint, asks his identity and purpose, demands he come to Arthur, attacks him, and is struck down by Geraint's lance-shaft.

Geraint states that he seeks adventures and journeys for his own pleasure and to seek the adventures of the world.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 confidence: high

The party reaches a fork; a man on foot warns that one road leads below to a hedge of mist, enchanted games, and the court of Earl Owain, and that no one who has gone there has returned; Geraint chooses the lower road.

A roadside figure warns that one road leads to a place from which no one returns, yet Geraint declares that he will take that lower road.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 confidence: high

The party reaches a fork; a man on foot warns that one road leads below to a hedge of mist, enchanted games, and the court of Earl Owain, and that no one who has gone there has returned; Geraint chooses the lower road.

The lower road leads to a hedge of mist containing enchanted games, and the man says that no one who has gone there has ever returned.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 confidence: high

After feasting, Geraint arms himself and his horse; the hosts go to a very high hedge with a man's head on every stake except two, and Earl Owain says no one may enter with Geraint.

When the party reaches the high hedge, Earl Owain says that no one may enter with Geraint and that Geraint must choose his own entry way.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 confidence: high

At a divided road, a man warns that one way leads to “a hedge of mist,” “enchanted games,” and a place where “no one who has gone there has ever returned”; Earl Owain’s court is there.

A man warns that one road leads to a hedge of mist and enchanted games from which none return, and Geraint deliberately chooses that lower road.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 confidence: medium

At a divided road, a man warns that one way leads to “a hedge of mist,” “enchanted games,” and a place where “no one who has gone there has ever returned”; Earl Owain’s court is there.

The games are described as enchanted, enclosed by a hedge of mist, and associated with the disappearance or non-return of previous entrants; Geraint insists on going to them.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3844-3928 confidence: high

The Earl perceives Geraint’s concern, regrets having established the games, offers that Geraint and others of his rank need not go, but Geraint says he prefers to go and be shown the way.

Earl Owain offers that Geraint need not go to the games, but Geraint says he wants nothing better than to go and be shown the way.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3930-4021 confidence: high

Geraint enters the mist and reaches an orchard with an open red satin tent, an apple-tree before the door, and a large hunting-horn hanging from a branch; inside are a maiden in a golden chair and an empty chair.

Geraint enters mist, confronts the chair's claimant, wins combat, and makes the mist, magic, and enchantment end by sounding the horn.
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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 3930-4021 confidence: medium

Geraint enters the mist and reaches a large orchard with an open space, a red satin tent, an apple-tree, and a huge hunting-horn hanging from a branch.

Geraint deliberately enters the mist and emerges at an orchard-tent setting that leads to a chair challenge and combat.
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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 3930-4021 confidence: high

The defeated knight asks mercy; Geraint asks that the game, hedge of mist, magic, and enchantment cease. The knight says the horn must be blown by his vanquisher; Geraint sounds it and the mist vanishes.

The defeated knight says the mist will vanish only when the horn is blown by the knight who vanquished him; Geraint sounds it and the mist vanishes.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4023-4092 confidence: medium

The lady asks the king about concealed children; the king summons his son; the stepmother declares that the youth must obtain Olwen, daughter of Yspaddaden Penkawr, and the father directs him to seek Arthur's boon.

The youth is told that he cannot have a wife until he obtains Olwen, and he immediately loves her though he has never seen her.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4023-4092 confidence: medium

The lady returns, asks the king about concealed children, the king summons his son, and the stepmother says the youth is destined not to have a wife until he obtains Olwen, daughter of Yspaddaden Penkawr; the youth loves her though he has never seen her.

The youth is told by his stepmother that he will not have a wife until he obtains Olwen, and he feels love for her despite never having seen her.
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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 4143-4227 confidence: medium

Arthur pledges to grant whatever boon Kilhwch names; Kilhwch asks him to obtain Olwen, daughter of Yspaddaden Penkawr, and seeks the same boon from Arthur's warriors.

Kilhwch asks Arthur and Arthur's warriors to obtain Olwen, making the desired woman the object of an anticipated undertaking by a heroic court.
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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 4143-4227 confidence: medium

Kilhwch asks Arthur to obtain Olwen, daughter of Yspaddaden Penkawr, and says he also seeks this boon from Arthur's warriors, beginning the list with Kai and Bedwyr.

Kilhwch names Olwen as the desired boon and asks Arthur and the warriors to obtain her for him.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 confidence: high

Arthur says he has not heard of Olwen or her kindred, asks for time, and sends messengers through his dominions; after a year they return with no knowledge of her.

Kilhwch seeks Olwen, Arthur’s messengers cannot find knowledge of her, and a party is formed to continue until she is obtained or proven not to exist.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 confidence: high

Kai can endure nine nights and days under water and without sleep; wounds from his sword cannot be healed; he can become as tall as a tree and gives off protective heat.

Arthur calls companions with distinct powers: endurance and heat, swiftness and battle ability, guidance, knowledge of tongues, reliable success in adventures, and illusion-casting.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 confidence: medium

The party journeys across a vast plain toward a fair castle; after a day they are no nearer, and only after further days can they reach it.

The questers travel across a vast plain toward a beautiful castle that remains unreachable for several days, then meet a dangerous guardian setting before it.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 confidence: high

Arthur says he has not heard of the maiden or her kindred, sends messengers throughout his dominions for a year, receives no knowledge of Olwen, and is challenged by Kilhwch; Kai says they will not part until the maiden is either disproved or obtained.

Arthur does not know Olwen, a year-long search fails, and Kai commits the party to continue until the maiden is obtained or shown not to exist.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 confidence: high

Kai is described as able to endure nine nights and days under water and without sleep, inflict unhealable sword wounds, grow as tall as the highest tree, keep what he carries dry, and warm cold companions like fuel for fire.

The expedition includes companions selected for specific extraordinary or specialized abilities: Kai's endurance and heat, Bedwyr's prowess, Kynddelig's guidance, Gwrhyr's languages, Gwalchmai's success in adventures, and Menw's illusion.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4312-4396 confidence: medium

The travellers reach a vast open plain and see a great castle described as the fairest in the world; after travelling until evening they are no nearer than in the morning, and only after further days can they scarcely reach it.

The party sees the fairest castle in the world across a vast plain, yet after a day's travel they are no nearer than in the morning and need further days to approach it.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4398-4488 confidence: high

“We are an embassy from Arthur, come to seek Olwen the daughter of Yspaddaden Penkawr.” Custennin warns that none who came on the quest returned alive.

The embassy comes from Arthur to seek Olwen for Kilhwch; both Custennin and his wife warn that previous seekers did not survive, and Olwen directs Kilhwch toward demands from her father.
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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 4398-4488 confidence: high

Kai, Gwrhyr, and Menw approach the man on the mound; Menw offers to spell the dog. The man identifies Yspaddaden's castle and himself as Custennin, brother of Yspaddaden, and the visitors say they are Arthur's embassy seeking Olwen. Custennin warns that no previous seeker has returned alive.

The embassy from Arthur seeks Olwen, Custennin and his spouse warn that previous seekers did not return alive, and Olwen says Kilhwch must ask her father and meet his requirements or risk his life.
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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 4490-4601 confidence: medium

The visitors greet Yspaddaden, ask for his daughter Olwen for Kilhwch, and Yspaddaden calls for servants to lift his fallen eyebrows so he can see the son-in-law.

Kilhwch seeks Olwen, and Yspaddaden requires pledges and tasks before granting his daughter.
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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 4490-4601 confidence: medium

Yspaddaden says Amaethon son of Don alone can prepare the wild land and will not come willingly, and that Govannon son of Don must rid the iron but works willingly only for a lawful king.

Yspaddaden names Amaethon and Govannon as necessary workers who will not come or work freely under ordinary circumstances.
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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 4603-4735 confidence: high

The speaker recalls meeting the maiden's mother when nine bushels of flax were sown; he requires that flax for new land so it can make a white wimple for his daughter's wedding day.

The passage presents a long sequence of rare or uniquely obtainable requirements connected to the daughter's wedding, with repeated claims that owners will not give items freely or cannot be compelled.
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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 4603-4735 confidence: medium

The speaker requires Yskithyrwyn Penbaedd's tusk for shaving, plucked alive; only Odgar son of Aedd can pluck it, and only Gado of North Britain is trusted to keep it.

The tusk must be plucked alive from Yskithyrwyn Penbaedd, and the comb and scissors needed for hair arrangement are between Twrch Trwyth's ears, requiring a hunt and special equipment.
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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 4603-4735 confidence: medium

The speaker says nine bushels of flax were sown when he first met the maiden’s mother, that none has sprung up, and that he needs it for a white wimple for his daughter’s head on the wedding day.

The passage repeatedly frames each required object or act as something the addressee will not get, yet the addressee answers that it will be easy; the requirements are tied to the daughter becoming the addressee’s bride.
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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 4603-4735 confidence: high

The speaker says no comb or scissors can arrange his hair except the comb and scissors between the two ears of Twrch Trwyth, son of Prince Tared.

To obtain the comb and scissors from Twrch Trwyth, the passage says he cannot be hunted without Drudwyn, and Drudwyn requires a unique leash and collar.
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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 4737-4866 confidence: medium

The dialogue repeats the pattern: one side claims a task will be easy, while the other adds another requirement, including the chain of Kilydd Canhastyr for fastening a collar to a leash.

The passage presents a repeated sequence of difficult or impossible requirements and states that failure to obtain them means the addressee will not get the demand-setter's daughter.
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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 4737-4866 confidence: high

Gwynn Mygdwn, the horse of Gweddw, swift as the wave, is required to carry Mabon in the hunt of the boar Trwyth, but Gweddw will not give the horse freely and cannot be compelled.

The Twrch Trwyth hunt requires many exceptional figures, mounts, hounds, implements, and Arthur's company.
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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 4737-4866 confidence: high

Repeated exchange: “It will be easy for me to compass this” / “there is yet that which thou wilt not get.”

The passage repeatedly alternates between the claim that another requirement cannot be obtained and the respondent’s assertion that it will be easy.
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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 4737-4866 confidence: high

The chain of Kilydd Canhastyr is required to fasten the collar to the leash.

The hunt for Twrch Trwyth is made dependent on named huntsmen, rulers, animals, kin, and special objects that are each said to be uniquely necessary or difficult to obtain.
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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 4868-4965 confidence: medium

A condition-setter says further difficult things must be obtained before the seeker may have his daughter; the seeker says Arthur will obtain them, and the speaker says the daughter will be his wife after the marvels are accomplished.

The daughter is promised only after the seeker completes difficult marvels, and Arthur's company pursues the required objects and persons.
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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 4868-4965 confidence: high

After polishing the sword, Kai asks for the scabbard to repair it, stands as if to sheathe the sword, cuts off Gwrnach's head, despoils the castle, and returns to Arthur's court with Gwrnach's sword.

Kai kills Gwrnach the Giant and the company carries Gwrnach's sword back to Arthur's court as one of the required marvels.
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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 4868-4965 confidence: medium

Arthur asks which marvel to seek first; the company says to seek Mabon son of Modron, who cannot be found unless they first find his kinsman Eidoel son of Aer; Arthur and the warriors go to the Castle of Glivi, where Eidoel is imprisoned.

Arthur's company must find Eidoel, Mabon's kinsman, before Mabon can be found; Eidoel is held prisoner by Glivi.
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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 4868-4965 confidence: high

A task-setter warns of hardship, sleepless nights, and failure to obtain his daughter unless the required things are obtained; the seeker invokes Arthur, and the task-setter promises the daughter as wife when the marvels are completed.

The daughter is made obtainable only through difficult searching and completion of marvels, and Arthur later organizes the order of marvels to seek.
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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 4868-4965 confidence: high

Arthur asks which marvel to seek first; the company chooses Mabon son of Modron and says he cannot be found unless Eidoel son of Aer, his kinsman, is found first.

Mabon cannot be found unless Eidoel is first found; Eidoel is imprisoned in Glivi’s castle and is yielded to Arthur.
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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 4967-5059 confidence: high

Arthur tells Gwrhyr, Eidoel, Kai, and Bedwyr to pursue the quest; Gwrhyr is singled out as knowing all languages, including those of birds and beasts.

Arthur's envoys pursue a difficult search by questioning successive ancient animals, each guiding them to an older or better-informed being until the captive's location is found.
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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 4967-5059 confidence: high

Arthur’s followers advise him to go home; Arthur sends Gwrhyr, Eidoel, Kai, and Bedwyr to achieve the adventure, noting Gwrhyr’s knowledge of languages, including birds and beasts.

Arthur commissions a quest for Mabon; the envoys seek information from extraordinary animal witnesses until Mabon is located in prison.
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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 5061-5163 confidence: high

Kai says Drudwyn can only be held by a leash made from Dillus Varvawc's beard, and that the beard must be plucked alive with wooden tweezers or it will be brittle.

A leash must be made from Dillus Varvawc's beard, plucked while he is alive; Kai and Bedwyr obtain it and deliver it to Arthur.
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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 5061-5163 confidence: high

Arthur obtains needed animals and implements, travels through Armorica, Ireland, and the North, gathers dogs and Drudwyn, and hunts Yskithyrwyn Penbaedd; Kaw attacks the boar, takes the tusk, and the passage says Cavall was the dog by which the boar was overcome.

Arthur gathers special animals and companions for the chase of Yskithyrwyn Penbaedd; Kaw attacks the boar and takes its tusk.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5165-5254 confidence: high

Arthur sends Menw to check for the precious things between Twrch Trwyth's ears; Menw becomes a bird, takes only a bristle, and is harmed by the boar's venom.

Arthur seeks the comb, razor, and scissors located between Twrch Trwyth's ears and pursues the boar across Ireland and Wales to obtain them.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 5165-5254 confidence: medium

Arthur sends Menw to inspect whether precious things are between Twrch Trwyth's ears; Twrch has ravaged Ireland; Menw takes bird form, attempts to seize an object, obtains a bristle, and is injured by venom from the boar.

Arthur seeks precious things between Twrch Trwyth's ears; Menw tries to snatch one, and Grugyn says the comb, razor, and scissors cannot be obtained unless Twrch's life is first taken.
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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 5256-5344 confidence: medium

Twrch Trwyth makes a stand, kills several of Arthur's champions, makes a second stand, kills Gwydre son of Arthur and others, and is wounded.

Arthur organizes a large pursuit of Twrch Trwyth, a deadly boar who kills many warriors and is followed across many named places until driven into the sea.
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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 5256-5344 confidence: high

Mabon snatches the razor from Twrch Trwyth in the Severn, and Kyledyr Wyllt takes the scissors; before the comb is obtained, the boar regains footing and reaches shore.

The razor, scissors, and comb are obtained only through violent pursuit, seizure in water, and later struggle in Cornwall.
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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 5256-5344 confidence: medium

At the Severn, Mabon, Goreu, Menw, Arthur, and other champions confront Twrch; men seize him by the feet and plunge him in the Severn. Mabon takes the razor, Kyledyr takes the scissors, but Twrch escapes to Cornwall before the comb is obtained.

The passage centers on the difficult taking of the razor, scissors, and comb from Twrch Trwyth; two are seized in the Severn and the comb is later obtained in Cornwall after greater trouble.
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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 5346-5386 confidence: high

Arthur asks if any marvel remains, and a man answers that it is "the blood of the witch Orddu" from "the confines of Hell."

The passage presents a remaining marvel to be obtained, its acquisition by Arthur's party, delivery of the marvels to Yspaddaden, and Kilhwch's subsequent marriage to Olwen.
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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 5346-5386 confidence: high

Arthur asks if any marvel remains, and a man answers that it is "the blood of the witch Orddu" from "the confines of Hell."

The blood of the witch is required as a marvel; the witch violently resists and is killed, after which Kaw keeps the blood.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 1086-1177 confidence: medium

The voice identifies herself as Luned, handmaiden of the Countess of the Fountain; she says she is imprisoned because she defended Owain and will be put to death unless Owain son of Urien comes to rescue her by the appointed day.

Within the passage Owain moves from Luned's peril, to the Earl's castle and the giant's captives, then back to Luned's threatened burning.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 352-444 confidence: medium

Kynon describes himself as an only son, aspiring and daring, who completed adventures in his own country, equipped himself, and journeyed through deserts and distant regions.

Kynon's daring journey leads through a fair valley with river, trees, and path to a large lustrous castle with richly adorned inhabitants.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 352-444 confidence: medium

Kynon says he was his parents’ only son, exceedingly aspiring and daring; after completing local adventures he equips himself and travels through deserts and distant regions to a fair valley with equal-growth trees, a river, and a path.

Kynon’s journey proceeds through distant regions to a beautiful valley with river path and then to a lustrous castle with striking inhabitants and lavish reception.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 446-525 confidence: medium

The narrator tells the man who he is and says that the cause of his journey is to find whether anyone is superior to him or whether he can gain mastery over all.

The narrator explicitly frames his journey as seeking whether anyone is superior to him or whether he can gain mastery over all, and he is directed through a sequence of encounters.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 446-525 confidence: medium

At the moment of greatest delight in the birdsong, murmuring and complaining approach, and a knight on a coal-black horse, clothed in black velvet with a black linen pennon, rides toward the narrator to encounter him.

After the storm and birdsong, a black knight will approach to encounter the narrator, and the narrator is warned that fleeing will not avert the encounter.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 446-525 confidence: high

The narrator explains his journey as a search for superiority or mastery; the man says he can show what is sought or show the narrator's disadvantage and tells him to stay the night and depart early.

The narrator explicitly says he is seeking whether anyone is superior to him or whether he can gain mastery over all, and he is then sent through a sequence of marvelous encounters.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 527-624 confidence: high

Kynon remarks that the adventure is within Arthur's dominions; Owain proposes discovering the place, Kai speaks skeptically, Gwenhwyvar rebukes Kai, Arthur wakes, and after the meal Owain prepares horse and arms.

The place is difficult enough that Kynon says no one else knows of it; Owain later sets out specifically to find the knight who guards the fountain.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 527-624 confidence: high

Kynon says no one else has found the adventure in Arthur's dominions; Owain proposes to discover it, Kai criticizes him, Gwenhwyvar rebukes Kai, Arthur wakes, the household eats, and Owain prepares horse and arms.

Owain explicitly sets out to discover the place and states that he is in quest of the knight who guards the fountain.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 626-711 confidence: high

Owain's horse is prepared by damsels; he goes to the glade, sees the black man, asks the road, follows it, and reaches the green tree, fountain, slab, and bowl.

Owain follows a directed road to a distinct landscape marker of green tree, fountain, slab, and bowl, where his action initiates an extraordinary sequence and an encounter.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 626-711 confidence: medium

Damsels prepare Owain's horse; Owain comes to the black man, asks for the road, follows it as Kynon had done, and reaches the green tree, fountain, slab, and bowl.

A traveller reaches a fountain, tree, slab, and bowl; pouring water on the slab triggers thunder, a violent shower, a brightened sky, the leafless tree, birdsong, and a knightly encounter.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 713-797 confidence: medium

Luned tells the Countess that her possessions can only be preserved by warfare and arms, that the fountain must be defended, and that only a knight of Arthur's household can defend it; she promises to go to Arthur's Court and return with a warrior.

Luned promises to go to Arthur's Court and return with a warrior who can guard the fountain.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: high

Owain defends the Fountain with lance and sword for three years, overthrowing knights who come there and distributing the proceeds among his barons and knights.

Owain defends the Fountain for three years by overthrowing knights who come there.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: high

Arthur is sorrowful over Owain’s three-year absence; Gwalchmai advises taking the household to avenge, free, or recover Owain; Arthur departs with three thousand men and Kynon as guide.

Arthur grieves Owain’s absence and sets out with his household, guided by Kynon, to determine whether Owain is dead, imprisoned, or alive and to bring him back if possible.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: high

Arthur’s party reaches the black man, wooded steep, valley, green tree, fountain, bowl, and slab; Kai asks to throw water on the slab and receive the first adventure.

Kai pours water on the slab at the fountain, after which thunder, a deadly shower, transformed tree, birdsong, and a black-clad knight appear; Kai is then overthrown.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: high

Arthur is sorrowful over losing Owain for three years; Gwalchmai advises that Arthur and his household can avenge, free, or bring Owain back, and Arthur accepts this plan.

Arthur grieves over Owain’s long absence and sets out with his household, guided by Kynon, to avenge, free, or bring Owain back.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: high

Arthur’s party reaches the place of the black man, whose stature exceeds report, then goes through the wooded steep and valley to the green tree, fountain, bowl, and slab.

Kai pours a bowlful of water on the slab by the fountain; thunder and a deadly shower follow, then birdsong, then a black knight who defeats Kai.
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The Mabinogion CONTENTS / INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN; lines 799-896 confidence: medium

Owain defends the Fountain with lance and sword, overthrows knights who come there, sells them, distributes gains among his barons and knights, and remains beloved by his subjects for three years.

Owain defends the Fountain by overthrowing knights, and later a black knight appears after the fountain-water act and overthrows Kai.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8142-8238 confidence: high

In his dream Maxen journeys toward a river source, reaches the highest mountain in the world, crosses into fair regions, and sees great rivers, a city, a castle, and a fleet at a river mouth.

Maxen's sleep contains a long journey through extraordinary landscapes to a splendid hall where he encounters a beautiful maiden who becomes the focus of his desire after waking.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8142-8238 confidence: medium

In the heat, Maxen falls asleep; attendants set shields on spears to shade him and place a gold-enamelled shield under his head.

Maxen's sleeping vision sends him along a long itinerary through river, mountain, sea, islands, and finally into a richly adorned castle hall.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8240-8329 confidence: medium

The emperor tells the wise men of Rome that he saw a maiden in a dream and has no life, spirit, or existence because of her; they advise sending messengers for three years to the three parts of the world to seek the dream.

The emperor sees a maiden in a dream, loses normal vitality because of her, sends messengers to seek the dream, and eventually travels to her and marries her.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8240-8329 confidence: high

The king of the Romans advises hunting by the way the emperor seemed to go in the dream; the emperor reaches the riverbank and identifies it as the place from which he went westward toward the river's source.

The route in the dream is recovered through the riverbank and then verified step by step by the messengers as they identify the mountain, rivers, city, sea crossing, Britain, and the castle hall.
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The Mabinogion GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG; lines 8240-8329 confidence: medium

The emperor tells the sages that he dreamed of a maiden and lacks life, spirit, or existence because of her; the sages advise sending messengers for three years to the three parts of the world to seek the dream.

The emperor sees a maiden in sleep, becomes unable to live normally because of her, and dispatches messengers to find the dream’s real-world counterpart.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1454-1529 confidence: medium

Two youths enter carrying a mighty spear with three streams of blood flowing from its point to the ground; the company wails, the host continues speaking, and Peredur does not ask because the meaning is not told.

A bleeding spear and a salver with a man's head are carried through the hall, provoking wailing and outcry from the court while their meaning remains unexplained to Peredur.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1454-1529 confidence: medium

Two youths enter the hall carrying a mighty spear with three streams of blood flowing from its point; the company begins wailing and lamenting.

A bleeding spear and a salver with a bloody man's head are carried through the hall, causing wailing and outcry, while their meaning remains unexplained to Peredur.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1531-1610 confidence: medium

Peredur rides to a desert wood without tracks of humans or animals, full of bushes and weeds, and sees a vast castle with strong towers and taller weeds at the gate.

Peredur enters a trackless desert wood and a vast castle populated by strangely uniform youths and an impoverished but beautiful maiden.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1694-1778 confidence: medium

Peredur meets the wife of the Lord of the Glade, confronts the knight who has wronged her, defeats him, grants mercy, and requires him to declare the maiden innocent and acknowledge his defeat.

The passage follows Peredur as he rides from one encounter to another: a distressed lady, a threatened castle, a sorceress's palace, a hermit's cell, and Arthur's searching household.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1943-2000 confidence: medium

Peredur crosses a desert without dwellings, hears of a serpent lying on a gold ring and preventing habitation for seven miles, fights and kills the serpent, and takes the ring.

Peredur rides through an uninhabited desert tract before reaching the habitation and serpent episode.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2002-2071 confidence: high

Peredur fights the black man, forces him to crave mercy, and asks who he is and who put out his eye; the man says he lost it fighting the Black Serpent of the Carn.

After being defeated, the black man tells Peredur his identity, the cause of his lost eye, the serpent's treasure, and the route to further places.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2002-2071 confidence: medium

The Black Oppressor describes the route onward: the Palace of the Sons of the King of the Tortures, whom the Addanc of the Lake slays daily; the Court of the Countess of the Achievements with three hundred household men; and the Mound of Mourning guarded by owners of three hundred tents.

The Black Oppressor gives Peredur a route to named places involving the Addanc of the Lake, the Court of the Countess of the Achievements, and the guarded Mound of Mourning.
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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 goes to his palace, another to a nearby town, and the narrower road goes toward the cave of the Addanc; Peredur chooses the narrow road.

Of three roads from the mound, the narrower road leads toward the cave of the Addanc, and Peredur chooses it.
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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

Peredur goes to the cave with the stone in his left hand and lance in his right, perceives the Addanc, pierces it, and cuts off its head; three companions say a prediction foretold he would slay the monster and offer him marriage and half the kingdom.

After Peredur kills the Addanc, the companions say there was a prediction that he should slay that monster.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2073-2161 confidence: medium

A fair lady says the Addanc kills by craft from behind a stone pillar with a poisonous dart; after Peredur pledges love, she gives him a stone enabling him to see the Addanc while unseen, then vanishes.

The fair lady gives Peredur a stone that will allow him to see the hidden Addanc after he pledges to love her above all women.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2163-2228 confidence: medium

At the Countess's court, a man who overthrows the three hundred household men may sit next to her and be loved by her. Peredur has done so, but he reveals Etlym as the Countess's beloved and gives her to him; she becomes Etlym's bride.

Peredur passes from the Countess's court to the Mound of Mourning and then to the valley of mills, encountering successive tests and social situations.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2298-2357 confidence: high

Peredur vows not to rest until he knows the story and meaning of the lance spoken of by the black maiden.

After the rebuke, Peredur vows not to rest until he learns the story and meaning of the lance.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2298-2357 confidence: medium

The maiden says there is a castle on a lofty mountain with a maiden detained prisoner inside, and that her liberator will attain the summit of worldly fame.

The black maiden describes a detained maiden in a castle on a lofty mountain and says that whoever frees her will gain the summit of fame; Gwalchmai vows to attempt her release.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2298-2357 confidence: medium

The maiden tells Arthur of her distant stately castle containing 566 knights of chivalry, each with the lady he loves best, where fame in arms and conflicts can be won if deserved.

The maiden identifies a distant castle where one who would acquire fame in arms, encounters, and conflicts may gain it if deserving, and another quest whose completion grants the summit of fame.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2298-2357 confidence: high

The maiden says a castle on a lofty mountain contains a maiden detained as a prisoner, and whoever frees her will attain the summit of worldly fame; she then rides away.

The black maiden describes a castle on a lofty mountain where a maiden is detained prisoner and says whoever frees her will gain the summit of fame.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2298-2357 confidence: high

Gwalchmai vows he will not rest until he has tested whether he can release the maiden, and many of Arthur's household join him.

Gwalchmai vows not to rest until he attempts the maiden's release, and Peredur vows not to rest until he learns the lance's meaning; they later equip themselves and set out.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2359-2434 confidence: high

Peredur wanders seeking the black maiden, comes to an unknown river-watered valley, meets a priestly horseman, asks blessing, and is rebuked for wearing armor on Good Friday.

Peredur wanders seeking the black maiden and asks how to find the Castle of Wonders; the priest provides a route toward possible tidings.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2359-2434 confidence: medium

The priest keeps Peredur from traveling for several days and then directs him toward the Castle of Wonders by crossing a mountain to a river valley and a king's palace where the king stayed during Easter.

The priest directs Peredur across a mountain to a river valley and royal Easter palace as the route toward news of the Castle of Wonders.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2359-2434 confidence: high

Peredur wanders seeking the black maiden, enters an unknown river-watered valley, meets a priestly horseman who rebukes him for wearing armour on Good Friday, dismounts, follows a road through a wooded cross road to an unfortified castle, receives blessing, and lodges with the priest.

Peredur wanders over the island seeking tidings of the black maiden and asks how to find the Castle of Wonders.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2359-2434 confidence: medium

The priest says no one may journey for several days, then tells Peredur how to seek the Castle of Wonders: cross a mountain, come to a river, and find a king's palace in the river valley where the king stayed during Easter.

The priest directs Peredur over a mountain to a river valley and a king's palace where he may hear tidings of the Castle of Wonders.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2436-2513 confidence: high

The king offers Peredur marriage to his daughter, half the kingdom, and the two Earldoms; Peredur says he seeks tidings of the Castle of Wonders, and the maiden directs him over a mountain to a lake with the castle in its middle.

Peredur refuses a major worldly reward because he seeks tidings of the Castle of Wonders, and the maiden provides route information to reach it.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2436-2513 confidence: high

The king offers Peredur marriage to his daughter, half the kingdom, and the two Earldoms; Peredur says he seeks tidings of the Castle of Wonders, and the maiden directs him over a mountain to a lake with the castle in its middle.

Peredur declines the king's offer of daughter, half kingdom, and Earldoms, stating instead that he seeks news of the Castle of Wonders.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2436-2513 confidence: high

The king salutes Peredur, offers rewards including his daughter, half the kingdom, and the two earldoms. Peredur refuses wooing and says he seeks tidings of the Castle of Wonders.

Peredur rejects the marriage-and-land reward because he seeks tidings of the Castle of Wonders, which is located beyond a mountain in the middle of a lake and whose wonders are unknown.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2436-2513 confidence: high

The maiden asks the king why Peredur is imprisoned, visits Peredur, offers comfort and conversation, and provides him treatment not inferior to the king's.

The maiden comforts Peredur in prison, gives him horse and arms, identifies his deeds, and later provides tidings, provisions, and a guide for the Castle of Wonders.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2515-2569 confidence: medium

Peredur enters the open castle and hall, sees chessmen playing by themselves, hears the winners shout as if alive, and throws the chessboard into the lake.

Peredur's casting of the chessboard into the lake leads to a required journey and combat to recover or restore it.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2515-2569 confidence: medium

Peredur enters the open castle hall, sees chessmen playing by themselves and shouting, becomes angry, and casts the chessboard into the lake.

Peredur throws the chessboard into the lake, after which the black maiden says it must be recovered by going to Ysbidinongyl and slaying the black man.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2515-2569 confidence: medium

The black maiden rebukes Peredur, says he has caused the Empress the loss of her chessboard, and directs him to the Castle of Ysbidinongyl, where a black man lays waste the Empress's dominions; slaying him is said to recover the board.

The black maiden directs Peredur first against the black man and then against the forest stag, while the later lady sets another combat challenge at the cromlech.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2571-2609 confidence: medium

A yellow-haired youth kneels to Peredur, asks friendship, says he appeared as the black maiden and at earlier events, says he carried the bloody head and bleeding lance, identifies the head as Peredur's cousin killed by the sorceresses, says they lamed Peredur's uncle, identifies himself as Peredur's cousin, and states a prediction of vengeance.

The youth recalls bringing a bloody head in a salver and a lance streaming with blood, then explains the head's kinship meaning and the vengeance prediction.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2571-2609 confidence: medium

Peredur goes along the mountain, sees a castle in a valley with a river, enters the hall, finds a lame grey-headed man with Gwalchmai beside him, and sees his horse in the same stall as Gwalchmai's.

Peredur travels over the mountain to a castle later called the Castle of Wonders, where the youth reveals the meaning of the bloody head, bleeding lance, kinship, and predicted vengeance.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5881-5976 confidence: high

Pwyll is lord of the seven Cantrevs of Dyved at Narberth and sets out to hunt in Glyn Cuch, releasing dogs and sounding the horn.

Pwyll departs to hunt, becomes separated, encounters extraordinary hounds, and meets Arawn of Annwvyn, who sends him onward to Annwvyn.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5881-5976 confidence: medium

Arawn says that Havgan, a king of Annwvyn whose dominions are opposite his, is always warring against him.

Pwyll agrees to leave his own kingdom and go to Arawn's dominions for a year in order to resolve Arawn's conflict with Havgan.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5978-6073 confidence: high

At Narberth, Pwyll goes to the mound Gorsedd Arberth and is told that whoever sits on it cannot leave without wounds or blows, or else seeing a wonder; Pwyll chooses to sit there.

Pwyll sits on Gorsedd Arberth after hearing that a sitter cannot leave without wounds, blows, or seeing a wonder; the lady on the white horse appears immediately afterward.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5978-6073 confidence: high

While Pwyll sits on the mound, he and his men see an unknown lady on a large pure white horse, wearing a shining gold garment and moving at a slow, even pace.

The lady's horse seems to move slowly, yet a pursuer on foot falls farther behind the faster he runs.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 5978-6073 confidence: medium

At Narberth, Pwyll leaves a feast and goes to Gorsedd Arberth, the mound above the palace. A court member says anyone sitting there must receive wounds or blows or see a wonder, and Pwyll chooses to sit to see the wonder.

Gorsedd Arberth is said to prevent departure without wounds or blows or else the sight of a wonder; Pwyll sits there and immediately sees the unknown horsewoman.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6075-6159 confidence: medium

An unnamed rider pursues the lady across an open plain; the more he urges his horse, the farther she is from him, though she keeps the same pace, and his horse fails.

The lady repeatedly appears to ride at the same pace, yet swift horses cannot overtake her; Pwyll suspects illusion, and she stops only when addressed.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6075-6159 confidence: low

The next day Pwyll's party returns to the mound; the lady appears in the same manner, and a young man on the swiftest horse cannot overtake her despite increasing speed.

Pwyll and his party repeatedly sit on a mound to observe the passing lady, and the encounter leads to Rhiannon's declared quest to seek him.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6075-6159 confidence: medium

Pwyll follows but cannot gain on her; he says, "O maiden, for the sake of him whom thou best lovest, stay for me." She replies that she will stay gladly and that it would have been better for his horse had he asked sooner.

Rhiannon explicitly describes her chief quest as seeking Pwyll, reversing the expected direction of pursuit after Pwyll and his men try to reach her.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6937-7016 confidence: medium

At Harlech the companions eat and drink; three birds sing an incomparable song, seem far over the sea yet appear close, and the repast lasts seven years.

The companions feast for seven years while birds sing from a seeming distance over the sea yet appear close and distinct.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6937-7016 confidence: high

At Gwales they enter a hall with two open doors and a closed third door toward Cornwall; Manawyddan says it may not be opened. They feast joyfully, forget sorrow, feel no weariness, lose awareness of time, and remain eighty years with the head.

At Gwales the companions forget sorrow, feel no weariness, do not know the time spent there, and remain eighty years.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7114-7206 confidence: medium

During a hunt, dogs reach a small bush, retreat with bristling hair, and a pure white wild boar rises from the bush.

A pure white boar rises from a bush, retreats before the hunters, and is pursued to a castle where no building had previously been seen.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7114-7206 confidence: high

During a hunt, dogs recoil from a small bush with bristling hair; a pure white boar rises from it, draws pursuit, and runs into a newly appeared vast castle where the dogs follow and then cannot be heard.

A pure white boar appears from a bush, draws the dogs and men in pursuit, and runs into a newly appeared castle where the dogs vanish from hearing.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7114-7206 confidence: medium

During a hunt, dogs recoil from a small bush with bristling hair; a pure white boar rises from it, draws pursuit, and runs into a newly appeared vast castle where the dogs follow and then cannot be heard.

The castle appears where none had been seen before, Manawyddan says it was caused by whoever cast a spell over the land, and he warns Pryderi not to enter.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7114-7206 confidence: medium

Inside the castle, Pryderi sees no people, animals, boar, dogs, house, or dwelling, but sees a central fountain with marble work, a golden bowl on a marble slab, and chains hanging from the air with no visible end.

Upon entering the castle, Pryderi finds no living beings or dwellings but sees a central fountain, a golden bowl on marble, and chains hanging from the air with no visible end.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7955-8056 confidence: medium

At a vassal's house, the swineherd reports that a sow leaves the sty every day and no one knows where she goes; Gwydion asks that the sty not be opened until he is present.

Gwydion follows the sow's otherwise unknown path to the brook and tree where the eagle associated with Llew is found.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8917-9040 confidence: medium

Taliesin says he will journey to a gate, enter a hall, sing, speak, silence royal bards, and free Elphin.

Taliesin states that he will journey to the hall, confront the royal bards, and free Elphin from tyrants' bonds.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 9042-9221 confidence: medium

Taliesin says his prophetic strain and spell-song seek to recover loss, because Elphin is in trouble in Teganwy, secured by thirteen locks; Taliesin will loosen him from a golden fetter.

Taliesin says three hundred songs and more are combined in his spell and that he will loosen Elphin from locks, tower, and a golden fetter.
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The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5452-5541 confidence: medium

Rhonabwy falls asleep and seems to journey with companions across Argyngroeg toward Rhyd y Groes on the Severn.

The episode begins with sleep and a seeming journey that leads Rhonabwy to Arthur’s encampment and requires a special ring-stone for later remembrance.
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The Mabinogion THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY; lines 5452-5541 confidence: medium

Rhonabwy sleeps and seems to journey with companions across Argyngroeg toward Rhyd y Groes; after a mighty noise he sees a yellow-haired youth on a chestnut horse, dressed and equipped in yellow and green with a gold-hilted sword.

The passage begins with sleep and a seeming journey that brings Rhonabwy to Arthur, a host, and a memory-preserving object.
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gnostic

Fragments of a Faith Forgotten AN ANONYMOUS SYSTEM FROM IRENJEUS. / ANONYMOUS SYSTEM FROM IRENJEUS. / THE NAASSENI. / THE NAASSENI. 199; lines 12710-12795 confidence: high

The spirit or mind of man is imprisoned in the soul, and the soul in the body; the soul’s nature and evolution were said to be set forth in the lost Gospel according to the Egyptians.

The spirit or mind is imprisoned in soul and body, and the real man strives to abandon animal nature and return to the eternal essence above.
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Fragments of a Faith Forgotten ANONYMOUS SYSTEM FROM IRENJEUS. / THE NAASSENI. / THE NAASSENI. 199 / THE NAASSENI. 201; lines 12798-12839 confidence: high

The kingdom of heaven is to be sought within a man and is identified with the Phrygian Mysteries' blessed nature of all things.

The kingdom of heaven is sought within a man, and a Gospel saying is interpreted as representative of the Logos in man.
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Fragments of a Faith Forgotten BARDESANES. 399 / BARDESANES. 401 / BARDESANES. 403 / BARDESANES. 405; lines 20913-20941 confidence: high

The poet sang of “the consummation of the Gnostic life” and “the crown of victory at the end of the Path.”

The poem is said to concern the consummation of the Gnostic life and the definite goal of the Path, expressed through the wedding garment or robe of initiation.
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Fragments of a Faith Forgotten BARDESANES. 399 / BARDESANES. 401 / BARDESANES. 403 / BARDESANES. 405; lines 20913-20941 confidence: medium

The poet sang of “the consummation of the Gnostic life” and “the crown of victory at the end of the Path.”

The commentator describes the poem’s goal as the crown of victory at the end of the Path.
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Fragments of a Faith Forgotten BARDESANES. 401 / BARDESANES. 403 / BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY.; lines 20944-20986 confidence: medium

“From the East, our home, / My parents, having equipped me, sent me forth.”

The child is sent from the eastern home, and the notes state that the East and geographic names refer to spiritual realms or higher planes and that the whole is allegorical.
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Fragments of a Faith Forgotten BARDESANES. 403 / BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407; lines 20989-21092 confidence: high

The speaker’s robe and purple toga are made; a compact is written in his heart: if he goes down into Egypt and brings the pearl from the sea near the serpent, he will put on the robe and inherit the kingdom with his Brother.

The speaker leaves the East, goes down into Egypt, and is tasked with bringing the pearl from near the serpent along a dangerous route.
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Fragments of a Faith Forgotten BARDESANES. 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 pearl is located near the loud-breathing serpent, and the speaker waits for the serpent to sleep so he can take the pearl.
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Fragments of a Faith Forgotten BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409; lines 21095-21202 confidence: high

"And I forgot the pearl" and "I lay in a deep sleep."

The speaker has been sent for the pearl in Egypt but forgets it and falls into sleep.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 525 / O IT / BOOK OF THE GREAT LOGOS. 527 / BOOK OF THE GREAT LOGOS. 529; lines 26251-26329 confidence: high

“Still upwards and inwards are they to soar to the Space of the Great Light”; Ieou is there and is identified as the Great Light and the Second or inner Light Treasure.

The passage explicitly describes upward and inward movement through the Great Light, Gates, orders, and Light-Treasure toward the Space of the True God.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 521 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 523 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 26030-26076 confidence: medium

The passage describes movement inward through the Orders of the Parentless, the Order of the Thrice-spiritual, the space of leou, the inner Treasures, the Silences, Peace Eternal, and Everlasting Spaces.

The passage presents an inward sequence through ordered sacred spaces, Treasures, Silences, Peace Eternal, and Everlasting Spaces.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 529 / BOOK OF THE GREAT LOGOS. 531 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 533; lines 26434-26515 confidence: medium

Jesus, the Living One, apparently has taken his disciples through the inner spaces of the unseen world to the plane of the True God, where he gives mystic instruction on the creative dispensation of the universe in the Realm of Light.

Jesus is said apparently to take his disciples through the inner spaces of the unseen world to the plane of the True God, where instruction is given.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 533 / BOOK OF THE GREAT LOGOS. 535 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537; lines 26603-26694 confidence: medium

Two parallel lines cut through the top and bottom sides of the six squares and denote paths by which one must travel to enter the space of the father of the treasure.

The diagrams specify paths to be traveled, veils before the father, Gates or Doors, and Guardians or Watchers, forming a mapped sequence of entry into a sacred or hidden space.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 535 / FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537 / BOOK OF THE GREAT LOGOS. 539; lines 26697-26775 confidence: high

Jesus takes his Order, the twelve disciples, through the Treasures of the Middle Light-world and gives them seals, numbers, and authentic names by which the Treasures can be entered and passed through.

Jesus leads the twelve disciples through the Treasures of the Middle Light-world and gives them seals, numbers, and authentic names for entering and passing through them.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 537 / BOOK OF THE GREAT LOGOS. 539 / BOOK OF THE GREAT LOGOS. 541 / BOOK OF THE GREAT LOGOS. 543; lines 26865-26903 confidence: medium

Jesus commands the disciples to follow him farther within into a seventh treasure, to surround him, and to answer every praise-giving with a threefold Amen while he sings to the Father.

Jesus leads the disciples farther within into a seventh treasure and gives them a prescribed responsive role around him during the hymn.
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Fragments of a Faith Forgotten BOOK OF THE GREAT LOGOS. 539 / BOOK OF THE GREAT LOGOS. 541 / BOOK OF THE GREAT LOGOS. 543 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 26906-26951 confidence: medium

"we should draw nigh Thee" and "we have drawn near in this Great Logos according to the Mystery of Ieou."

The hymn says the speakers are to draw near to the Unapproachable God and have drawn near in the Great Logos according to the Mystery of Ieou.
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Fragments of a Faith Forgotten E S68B3. T) 6 . / PHILO ON THE CONTEMPLATIVE LIFE. 67 / PHILO ON THE CONTEMPLATIVE LIFE. 69 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 7749-7801 confidence: medium

They pray twice daily, at dawn and evening: at sunrise for real sunshine and heavenly Light in their minds, and at sunset for the soul to be lightened of sense-desire and withdraw to its own council-chamber to track out truth.

The contemplatives pray for minds to be filled with heavenly Light and for the soul to withdraw from sense-desire to track out truth, while practicing daylong sacred exercises.
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Fragments of a Faith Forgotten EGYPT. 65 / PHILO ON THE CONTEMPLATIVE LIFE. / E S68B3. T) 6 . / PHILO ON THE CONTEMPLATIVE LIFE. 67; lines 7622-7701 confidence: medium

The Therapeuts are taught to see, strive for intuition of That which is, transcend the perceived sun toward the Light beyond, enter divine service through heavenly love like Bacchic and Corybantic initiates, and are afire with God until beholding the object of love.

The Therapeuts are urged to transcend the sun perceived by men and gaze toward a higher Light in pursuit of perfect blessedness.
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Fragments of a Faith Forgotten EGYPT. 65 / PHILO ON THE CONTEMPLATIVE LIFE. / E S68B3. T) 6 . / PHILO ON THE CONTEMPLATIVE LIFE. 67; lines 7622-7701 confidence: high

They do not emigrate to another city; every city is described as full of tumults, destruction, and disorders intolerable to one guided by wisdom.

They avoid cities and dwell outside the walls in woods or enclosed lands in pursuit of solitude.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 549 / FRAGMENTS OF A FAITH FORGOTTEN. / THE UNTITLED APOCALYPSE. 551; lines 27217-27296 confidence: medium

The holy Pleroma is described with four Gates; each Gate has a Monad, supporters, powers, numerical groupings, and an Overseer with three faces.

The passage maps inner spaces of the Pleroma, upper regions, inward holy spaces, and a hidden being, and the commentator frames this as a series of visions of the same mystery from various aspects.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 515 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 517; lines 25746-25771 confidence: high

A soul is prevented from falling asleep and forgetting by a cup of prudence; it remains pure, seeks the mysteries of light, and may inherit the Light forever by order of the Virgin of Light.

The soul remains pure in heart and seeks the mysteries of light until it finds them.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473; lines 23717-23794 confidence: high

The passage connects the appointed time with seven cycles or ages, perfected humanity, a state called interplanetary Nirvana, spiritual contemplation, and the opening of the Gates of the Treasure of the Great Light for the pilgrim crossing the heights.

The passage describes perfected humanity, a timeless state called interplanetary Nirvana, the opening of the Gates of the Treasure of the Great Light, and the pilgrim crossing the heights.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTTS SOPHIA. 485 / THE PISTIS SOPHIA. 487 / THE PISTIS SOPHIA. 489; lines 24416-24459 confidence: high

The addressees are told to preach to the whole human race: people should seek day and night for the purifying mysteries, renounce the world and matter, and avoid accumulating fresh matter through worldly activity; each will be examined according to purity.

The preached message tells people not to cease seeking day and night until they find the purifying mysteries.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 88 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 85; lines 8400-8464 confidence: medium

The passage concludes that numerous communities of mystics and ascetics devoted to holy life and sacred science were scattered throughout the world, and that Philo’s Mareotic community was one of them.

The passage describes numerous communities scattered throughout the world, devoted to holy life and sacred science, with limited direct propagandizing.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / THE ESSENES. 135 / THE TENDENCIES OF GNOSTICISM. / THE TENDENCIES OF GNOSTICISM. 139; lines 10500-10578 confidence: medium

The final revelation is said not to be fully revealed in treatises but communicated by word of mouth in the body and by vision out of the body.

The passage says treatises did not reveal the whole matter and that the final revelation was communicated by word of mouth in the body and by vision out of the body.
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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: high

Sophia is in the Thirteenth Aeon, gazes upward by order of the First Mystery, sees the light of the veil of the Treasure of Light, desires ascent, cannot ascend, and sings hymns to the Light.

Sophia sees the Light above, desires to ascend to it, ceases the lower mystery, and sings hymns to the Light.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537 / BOOK OF THE GREAT LOGOS. 539 / BOOK OF THE GREAT LOGOS. 541; lines 26778-26862 confidence: high

Seals, diagrams, numbers, and names disperse Guardians, Orders, and Veils so that the innermost space of the father of the treasure is reached and his authentic name is revealed.

The passage describes disciples being empowered to pass through multiple spaces, gates, guardians, veils, and rulers toward the innermost space of the True God.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537 / BOOK OF THE GREAT LOGOS. 539 / BOOK OF THE GREAT LOGOS. 541; lines 26778-26862 confidence: high

The name is described as cipher-like with the seven vowels repeated three times; it is invoked in the Space of the True God while turning to the four corners, after which paths are opened, veils withdrawn, and rulers dispersed.

The Great Name is invoked with orientation to the four corners, after which paths are made free, veils withdraw, and rulers disperse.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / BOOK OF THE GREAT LOGOS. 537 / BOOK OF THE GREAT LOGOS. 539 / BOOK OF THE GREAT LOGOS. 541; lines 26778-26862 confidence: medium

Seals, diagrams, numbers, and names disperse Guardians, Orders, and Veils so that the innermost space of the father of the treasure is reached and his authentic name is revealed.

The movement through spaces culminates in an innermost space associated with the ruler of all, the True God, and with revealed names.
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Fragments of a Faith Forgotten FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 513 / FRAGMENTS OF A FAITH FORGOTTEN. / EXTRACTS FROM BOOKS OF THE SAVIOUR. 515; lines 25644-25686 confidence: medium

The disciples ask about the Baptism of Incense or Fire, the Baptism of the Holy Spirit, the Spiritual Chrism, and the Mystery of the Light of the Father.

The disciples ask for the Mystery of the Light of the Father, and Jesus answers that the sought mysteries have no higher mystery above them.
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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 beloved are exhorted to convert their nature and life, turn from error to faith, strive toward the peace that calls from above, and ascend the Cross with Jesus Christ, who is the way.

The beloved are told to strive toward what calls from above and to ascend the Cross with Jesus Christ, who is identified as the way.
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Fragments of a Faith Forgotten FROM THE TRAVELS OF PETER. 449 / THE ASKEW AND BRUCE CODICES. / THE ASKEW AND BRUCE CODICES. 455 / THE ASKEW AND BRUCE CODICES. 457; lines 23031-23142 confidence: high

The editor says the arrangement should lead from lower to higher grades of Gnosis; higher mysteries are discussed in Pistis Sophia, while in other materials some mysteries are given and the disciples are made to see face to face.

The passage describes lower and higher grades of Gnosis, withheld higher mysteries, and disciples receiving some mysteries face to face.
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Fragments of a Faith Forgotten FROM THE ACTS OF ANDREW. / FROM THE TRAVELS OF PETER. / FROM THE TRAVELS OF PETER. 447 / FROM THE TRAVELS OF PETER. 449; lines 22830-22882 confidence: medium

The author states that the ideas were put forward by men nearer the origins, devoted to Christ, seeking purification, inner experience of unseen truths, and realization of the Master’s teachings.

The author describes early devotees as striving to purify themselves and to experience truths of the unseen world within themselves.
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Fragments of a Faith Forgotten GREECE. 41 / GREECE. 43 / GREECE. / GREECE. 47; lines 6787-6872 confidence: medium

Corruption enters; humanity must win divinity through self-conquest, while the teachers remain unseen, ready to help, and no longer visible among humans.

Humanity is described as left to win divinity through self-conquest and persistent struggle against lower elements in human nature.
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Fragments of a Faith Forgotten GREECE. 47 / GREECE. 49 / GREECE. 51 / GREECE. 53; lines 7037-7117 confidence: medium

As scepticism increases, some desire to withdraw from the clash of opinions and seek refuge in contemplative life that offers knowledge.

The passage says that as scepticism increased, some desired to withdraw from the clash of opinions and seek refuge in contemplative life that offered knowledge.
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Fragments of a Faith Forgotten GREECE. / GREECE. 47 / GREECE. 49 / GREECE. 51; lines 6953-7034 confidence: medium

Plato is said to have cleared misconceptions so that the intellect might be purified and brought into a fit state to contemplate 'the things-that-are.'

Plato's task is described as clearing misconceptions so the intellect may be purified and made fit to contemplate things-that-are and receive inherited wisdom.
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Fragments of a Faith Forgotten GREECE. / GREECE. 47 / GREECE. 49 / GREECE. 51; lines 6953-7034 confidence: medium

Plato is said to have cleared misconceptions so that the intellect might be purified and brought into a fit state to contemplate 'the things-that-are.'

The passage contrasts living the life of philosophy and seeking true initiation with empty argument and mere dialectic.
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Fragments of a Faith Forgotten INDEX. / FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / FRAGMENTS OF A FAITH FORGOTTEN.; lines 4767-4910 confidence: low

Way entries include way of error, way of the first man, way of midst, and way to god.

The way entry includes way of error, way of the first man, way of midst, and way to god.
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Fragments of a Faith Forgotten INDEX. / XXXIV. FRAGMENTS OF A FAITH FORGOTTEN. / INDEX. / XXXV.; lines 1979-2123 confidence: low

“Cease not to seek.”

The index includes the quoted entry “Cease not to seek.”
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Fragments of a Faith Forgotten INTRODUCTION. / PROLEGOMENA. / PROLEGOMENA. 5 / PROLEGOMENA. 7; lines 5188-5261 confidence: medium

A person may have learned of the Path from “Krishna,” “the Buddha,” “Mohammed,” “Zoroaster,” or “the Christ,” provided that he sets his foot upon that Path.

The passage treats Krishna, the Buddha, Mohammed, Zoroaster, and Christ as teachers from whom one may learn the same Path.
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Fragments of a Faith Forgotten MENANDER. / SATURNINUS. 177 / SATURNINUS. / SATURNINUS. 179; lines 12168-12288 confidence: high

The Myth of the Going-forth was common to several schools and ascribed by Hippolytus to the Peratae; Egypt means the body, Egyptians the body-identified ignorant, leaving Egypt means leaving the body, and Red Sea means ocean of generation within blood.

The Going-forth interprets Egypt as body, Red Sea as generation, Desert as lower mind, and Promised Land as spiritual mind.
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Fragments of a Faith Forgotten NOTES ON THE A. AND B. CODICES. 575 / NOTES ON THE A. AND B. CODICES. 577 / NOTES ON THE A. AND B. CODICES. 579 / THE AKHMIM CODEX.; lines 28400-28476 confidence: medium

John says, "I went away from the temple to the mountain unto a solitary place," was sorrowful, and asked how the Saviour was chosen, why he was sent to the world by his Father, who the Father is, and what is the formation of the aeon to which "we shall go."

John leaves the temple for a mountain and solitary place, sorrowful in heart, and asks questions about the Saviour, the Father, and an aeon.
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Fragments of a Faith Forgotten PEOLEGOMENA. 25 / PROLEGOMENA. 27 / PRELIMINARY CONSIDERATIONS. / PRELIMINARY CONSIDERATIONS. 31; lines 6140-6214 confidence: high

They strove for knowledge of God, the science of realities, the Gnosis of the things-that-are; wisdom was their goal and holy things of life their study.

The passage says the Gnostics strove for knowledge of God, Gnosis, and wisdom, and used Gnosis as the beginning of the Way to God.
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Fragments of a Faith Forgotten PEOLEGOMENA. 25 / PROLEGOMENA. 27 / PRELIMINARY CONSIDERATIONS. / PRELIMINARY CONSIDERATIONS. 31; lines 6140-6214 confidence: medium

Their efforts are described as “heaven-storming,” aspiring to stupendous realities difficult to express in human language.

The passage calls their efforts “heaven-storming” and says they aspired to realities difficult to express in human language.
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Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. 81 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 88 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 8353-8397 confidence: medium

Philo says he often left kindred, friends, and country for wilderness or solitude to comprehend “things worthy to be seen,” but profited nothing and his soul lapsed into the “opposite current.”

Philo leaves kin, friends, and country for wilderness or solitude in order to comprehend things worthy to be seen.
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Fragments of a Faith Forgotten PHILO ON THE CONTEMPLATIVE LIFE. 81 / FRAGMENTS OF A FAITH FORGOTTEN. / PHILO ON THE CONTEMPLATIVE LIFE. 88 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 8353-8397 confidence: medium

Philo says he often left kindred, friends, and country for wilderness or solitude to comprehend “things worthy to be seen,” but profited nothing and his soul lapsed into the “opposite current.”

Philo reports that his withdrawal profited him nothing and that his soul was scattered or stung with passion and lapsed into an opposite current.
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Fragments of a Faith Forgotten PROLEGOMENA. 13 / PROLEGOMENA. 15 / PROLEGOMENA. 17 / PROLEGOMENA. 19; lines 5658-5732 confidence: medium

Criticism is "but a means"; solution requires a faculty passing beyond "things seen" to "the gnosis of things unseen."

The deepest religious problems are said to require a higher faculty beyond the science of visible things and oriented toward the gnosis of unseen things.
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Fragments of a Faith Forgotten PROLEGOMENA. 19 / PROLEGOMENA. 21 / PROLEGOMENA. 23 / PEOLEGOMENA. 25; lines 5899-5979 confidence: medium

"That reconciliation will come; Heaven and Earth will once more kiss each other." The passage also says that if the human heart seeks the Light, the Light will pour into it.

The human heart and men are said to seek the Light, and the Light responds by pouring in or coming in answer to prayer.
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Fragments of a Faith Forgotten PROLEGOMENA. 7 / PROLEGOMENA. 9 / FRAGMENTS OF A FAITH FORGOTTEN. / PROLEGOMENA. 11; lines 5349-5421 confidence: low

The student, committed to the unity of religion and universal nature of Christ’s teaching, gains little help from rationalists or apologists and confronts contradictory books.

The student works through contradictory books, rejects preconceptions, and reaches an unimpeded view of first- and second-century remains.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597; lines 29136-29222 confidence: high

The narrator stands on a lofty mountain, sees “a gigantic man” and “a dwarf,” hears a voice like thunder say, “I am thou and thou art I,” and hears that the speaker is scattered in all and gathered by the hearer.

The narrator stands on a lofty mountain, sees a gigantic man and a dwarf, and the editor calls this a mountain of initiation where the initiate beholds the Heavenly Man and himself.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597; lines 29136-29222 confidence: high

The narrator stands on a lofty mountain, sees “a gigantic man” and “a dwarf,” hears a voice like thunder say, “I am thou and thou art I,” and hears that the speaker is scattered in all and gathered by the hearer.

The thunder-like voice says “I am thou and thou art I” and describes being scattered in all and gathered by the hearer, who thereby gathers himself.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597 / SOME FORGOTTEN SAYINGS. 599 / SOME FORGOTTEN SAYINGS. 601; lines 29316-29396 confidence: medium

“Except ye fast to the world, ye shall in no wise find the Kingdom of God; and except ye sabbatize the Sabbath, ye shall not see the Father.”

The saying requires fasting to the world in order to find the Kingdom of God and sabbatizing the Sabbath in order to see the Father.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597 / SOME FORGOTTEN SAYINGS. 599 / SOME FORGOTTEN SAYINGS. 601; lines 29316-29396 confidence: high

“Let not him who seeketh ... cease until he findeth, and when he findeth he shall wonder; wondering he shall reign, and reigning shall rest.”

The saying gives a sequence from seeking to finding, wondering, reigning, and resting.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 595 / SOME FORGOTTEN SAYINGS. 597 / SOME FORGOTTEN SAYINGS. 599 / SOME FORGOTTEN SAYINGS. 601; lines 29316-29396 confidence: high

A fragmentary saying mentions fowls of the air, beasts under or upon the earth, and fishes of the sea, then says the Kingdom of Heaven is within the hearers and whoever knows himself shall find it.

The saying states that the Kingdom of Heaven is within the hearers and that whoever knows himself shall find it.
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Fragments of a Faith Forgotten SOME GREEK ORIGINAL WORKS IN / THE ASKEW AND BRUCE CODICES ... ... 453 458 / SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506; lines 1149-1181 confidence: medium

"The Journey into the Height"

The contents list a journey into the Height.
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Fragments of a Faith Forgotten SOME FORGOTTEN SAYINGS. 599 / SOME FORGOTTEN SAYINGS. 601 / CONCLUSION, / AFTERWORD.; lines 29399-29470 confidence: medium

The reader may have journeyed with the author or by another way; if they have come so far on the road, the author imagines they have journeyed together to a region of light and conversed with those who loved and love the Master.

The reader and author are described as traveling together on a road to a region of light after engaging with the remembered devotees' words.
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Fragments of a Faith Forgotten SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506 / SYNOPSIS OF CONTENTS. XXV. / XXVI. FRAGMENTS OF A FAITH FORGOTTEN.; lines 1253-1321 confidence: medium

Headings include “Of Souls in Incarnation,” “The Preaching of the Mysteries,” “The Burden of the Preaching,” and boundary marks of paths of the mysteries.

The headings repeatedly refer to mysteries, their paths and boundary marks, secrecy, initiated righteous, and baptism-mysteries.
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Fragments of a Faith Forgotten SYNOPSIS OF CONTENTS. / SOME PRESS NOTICES. / THE THEOSOPHICAL PUBLISHING SOCIETY, LONDON AND BENARES. / WORKS BY THE SAME AUTHOR.; lines 31053-31086 confidence: medium

"Christ ... is one of a sacred brotherhood, including Buddha, Krishna, Zoroaster, and other great enlighteners ... living spiritual energies, inspiring and guiding mankind" in its quest for truth and righteousness.

The passage explicitly describes mankind's toilsome quest for truth and righteousness under the guidance of living spiritual energies.
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Fragments of a Faith Forgotten THE AKHMIM CODEX. 589 / THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS.; lines 28954-29035 confidence: medium

“He who is near Me is near the fire”; the same saying contrasts being far from “Me” with being far from the kingdom.

The saying connects proximity to the speaker with fire and distance from the speaker with distance from the kingdom.
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Fragments of a Faith Forgotten THE AKHMIM CODEX. 589 / THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS.; lines 28954-29035 confidence: medium

“If ye observe not the little [sci., mystery], who will give you the great?”

The sayings contrast little and great mystery and require pain and suffering for those who would see the speaker and reach the speaker’s kingdom.
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Fragments of a Faith Forgotten THE ESSENES. 133 / FRAGMENTS OF A FAITH FORGOTTEN. / THE ESSENES. 135 / THE TENDENCIES OF GNOSTICISM.; lines 10386-10497 confidence: medium

Theosophic students are described as trying to shorten normal evolution and reach a mystic goal that is near within but distant along the ordinary external path.

The passage describes the mystic goal as near within and contrasts it with the long external path of normal evolution.
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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 PISTIS SOPHIA. 461 / THE PISTIS SOPHIA. 463 / THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 23406-23454 confidence: medium

Those who know the mysteries of the magic of the Thirteenth Aeon will accomplish them, because power remains in that Space by command of the First Mystery.

Those who know the mysteries of the magic of the Thirteenth Aeon can accomplish them, and souls are perfected by means of the mysteries.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477; lines 23879-23964 confidence: high

The Master promises, when taking them through the various spaces of the unseen world, to bring them into the Twin Spaces of the First Mystery as far as the supreme Space of the Ineffable, where they will see configurations as they really are.

The Master promises to bring the group through successive spaces of the unseen world, culminating in the First Mystery and the supreme Space of the Ineffable.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 471 / THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477; lines 23879-23964 confidence: medium

The Master says he will speak further of glorious beings and spaces up to the inner Space of the First Mystery, but not of those within the supernal spaces in physical consciousness, since they cannot be spoken of in this world and have no comparable quality or light.

The Master says the beings within the supernal spaces cannot be spoken of in this world and have no comparable quality or light.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 465 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN.; lines 23499-23549 confidence: medium

Pistis Sophia sees the Master's radiant light-vesture containing the whole glory of her mystery, the mystery of the Thirteenth Aeon.

Pistis Sophia sees the radiant light-vesture, sings to the light in the height, and the veils of the Thirteenth Aeon are drawn apart.
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Fragments of a Faith Forgotten THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595; lines 29038-29133 confidence: medium

The addressees are told not to grieve the Holy Spirit within them and not to put out the Light that has shone forth within them.

The addressees are told not to extinguish the Light in them and to see the speaker in themselves as they see themselves in water or a mirror.
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Fragments of a Faith Forgotten THE CARPOCRATIANS. 229 / THE CARPOCRATIANS. / FRAGMENTS OF A FAITH FORGOTTEN. / THE CARPOCRATIANS. 231; lines 14101-14200 confidence: high

Souls attain perfection through reminiscences, soaring above limitation and diversity to contemplate higher unity; faith and love are treated as essentials, with faith as mystical absorption in original unity.

Souls are described as soaring above limitation and diversity, escaping mundane spirits, being freed from matter, and ascending above the world of appearance.
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Fragments of a Faith Forgotten THE CARPOCRATIANS. 229 / THE CARPOCRATIANS. / FRAGMENTS OF A FAITH FORGOTTEN. / THE CARPOCRATIANS. 231; lines 14101-14200 confidence: medium

Souls attain perfection through reminiscences, soaring above limitation and diversity to contemplate higher unity; faith and love are treated as essentials, with faith as mystical absorption in original unity.

Perfection is attained by souls through reminiscence, contemplation of higher unity, and faith described as mystical absorption in original unity.
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Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411 / THE HYMN OF THE ROBE OF GLORY. 413; lines 21302-21414 confidence: medium

The narrator says he is promised that he will speed to the gate of the King of kings and appear before the King with his gift and pearl.

The narrator expects to appear before the King of kings while bringing his gift and pearl.
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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: high

The school is said to have Hermetic affinities and to use natural and alchemical analogies; a light-ray or human soul mingled with water or animal soul, through discipline and instruction, hastens toward the Logos and with the Logos becomes Logos, as iron hastens to a magnet.

The light-ray, after discipline and instruction, hastens toward the Logos and along with the Logos becomes Logos where the Logos has being.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479 / THE PISTIS SOPHIA. 481; lines 24050-24133 confidence: high

The speaker says the Mystery belongs to the addressed group and to anyone who listens and renounces the world, matter, evil thoughts, and the cares of the aeon.

The Mystery is promised to those who listen, renounce the world and its cares, and submit to Divinity.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471; lines 23634-23714 confidence: high

Sophia reaches the lowest depths and a limit; her path turns upward toward spirit, and she recites penitential hymns or repentances.

After reaching the lowest depths and limit, Sophia's path begins upward and her pilgrimage turns toward spirit while she yearns for the Light.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 467 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 469 / THE PISTIS SOPHIA. 471; lines 23634-23714 confidence: medium

Sophia first utters seven repentances; at the fourth she asks that the image of the Light not be turned from her and refers to those who turn in the lowest regions.

Sophia's seven, ninth-stage, and thirteenth repentances are linked with remission, aid, and three degrees of purification from chaotic elements.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 473 / THE PISTIS SOPHIA. 475 / THE PISTIS SOPHIA. 477 / THE PISTIS SOPHIA. 479; lines 23967-24047 confidence: high

The receiver of the complete mystery, described as the twelve mysteries of the First Mystery, can explore all orders and regions of the Inheritance of Light from all directions and may remain in a chosen region.

The complete recipient of the twelve mysteries can explore all orders and regions from all directions and choose a place in the Light-kingdom.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 483 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTTS SOPHIA. 485 / THE PISTIS SOPHIA. 487; lines 24335-24413 confidence: medium

Andrew is amazed and says the matter is hard for him, doubting that worldly people can have so high a destiny and reach such lofty heights.

Andrew questions how worldly humans can reach lofty heights, and the Saviour describes the addressees’ struggle, discovery of mysteries, and transformation into pure light associated with the Kingdom of Light.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 491 / THE PISTIS SOPHIA 493 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 495; lines 24719-24806 confidence: high

The disciples 'cried out together in transport' because of the 'transcendent height' revealed by the Saviour.

The disciples' souls are described as coming forth from the Saviour, becoming paths to him, and yearning to go into the height and the region of his Kingdom.
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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

Those who repented flee the matter of the lower aeon, ascend to the aeon of the self-fathered one, take a vow of renunciation, and are promised the mystery of the hidden Father.

The vow requires forsaking family and possessions, taking up the cross, following the speaker, and receiving promised mystery.
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Fragments of a Faith Forgotten THE ASKEW AND BRUCE CODICES ... ... 453 458 / SUMMARY OF THE CONTENTS OF THE SO-CALLED / PISTIS SOPHIA TREATISE ... ... 459 506 / SYNOPSIS OF CONTENTS. XXV.; lines 1184-1250 confidence: high

"The Mystery of the First Mystery"; "The Gnosis of Jesus, the Mystery of the Ineffable"

The headings repeatedly name gnosis, mysteries, the First Mystery, the Mystery of the Ineffable, and the one word of the Ineffable.
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Fragments of a Faith Forgotten THE DOCET.E. / THE DOCET.E. 219 / MONOIMUS. / MONOIMUS. 223; lines 13657-13696 confidence: high

"Cease to seek after God (as without thee) ... seek Him from out of thyself"

The letter instructs the addressee to cease outward search, seek God from within, investigate inner faculties and states, and thereby find Him in oneself.
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Fragments of a Faith Forgotten THE GNOSIS ACCORDING TO ITS / MENANDER ... ... ... ... 175 177 / SATURNINUS ... 177 180 / XV111. FRAGMENTS OF A FAITH FORGOTTEN.; lines 673-737 confidence: medium

The Sethians entry spans pages 213—216 and lists Seth, an outline of their system, and the mysteries.

The contents headings include "The Mysteries," "How to Seek after God," and "The Monadic Gnosis."
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Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411; lines 21205-21299 confidence: high

"I began to charm him, / The terrible loud-breathing serpent"; the speaker names Father, next in rank, and Mother, then "snatched away the pearl."

The speaker charms and lulls the serpent by naming the Father, next in rank, and Mother before taking the pearl.
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Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411; lines 21205-21299 confidence: high

"I began to charm him, / The terrible loud-breathing serpent"; the speaker names Father, next in rank, and Mother, then "snatched away the pearl."

The speaker is sent to Egypt, takes the pearl, and turns back toward the Father's house and the home in the East.
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Fragments of a Faith Forgotten THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407 / THE HYMN OF THE ROBE OF GLORY. 409 / THE HYMN OF THE ROBE OF GLORY. 411; lines 21205-21299 confidence: high

"my letter, my awakener" had awakened the speaker with its voice and was leading him with its light, form, voice, and guidance.

The letter is called the speaker's awakener and is described as leading by light, voice, form, and guidance.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503 / THE PISTIS SOPHIA. 505; lines 25174-25252 confidence: high

“one in a thousand and two in ten thousand” will be found for the consummation of the mysteries of the First Mystery.

Only one in a thousand and two in ten thousand are said to reach the consummation of the mysteries of the First Mystery, and disciples are promised perfection in gnosis.
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Fragments of a Faith Forgotten THE PISTIS SOPHIA. 501 / FRAGMENTS OF A FAITH FORGOTTEN. / THE PISTIS SOPHIA. 503 / THE PISTIS SOPHIA. 505; lines 25174-25252 confidence: medium

Before the First Mystery no soul of humanity, prophet, or patriarch had fully entered the Light; prophets and patriarchs will be sent back into righteous bodies to find the mysteries and inherit the Kingdom.

Prophets and patriarchs are said to be sent back into righteous bodies so that they may find the mysteries and inherit the Kingdom.
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Fragments of a Faith Forgotten VALENTINUS. 303 / VALENTINUS. 305 / VALENTINUS. 307 / VALENTINUS. 309; lines 17211-17332 confidence: high

The mind is unable to comprehend; the spirit cries, "Onward still; beyond still," and then words and thoughts cease in peace and union with the Divine and Great Deep.

The passage moves beyond comprehension, words, symbols, and thoughts into peace and union with the Divine.
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Fragments of a Faith Forgotten VALENTINUS. 307 / VALENTINUS. 309 / SOME OUTLINES OF POMOLOGY, 325 / SOME OUTLINES OF POMOLOGY. 329; lines 18006-18116 confidence: medium

Personified Wisdom is described as important in Gnostic mythology; Wisdom is the end of Gnosis, and the Sophia-Mythus is called the pivot of Gnostic mythological drama concerning the evolution of world-mind and human mind.

The cause of sorrow is Ignorance, and the removal of sorrow is the Path of Self-knowledge; initiates are said to teach the evolution of mind.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1190-1269 confidence: medium

The passage says there is a close parallel to Christian in Pilgrim’s Progress, who leaves the city of Mansoul to strive upward to the Heavenly City.

The passage draws a close parallel to Christian in Pilgrim’s Progress leaving Mansoul and striving upward to the Heavenly City.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1271-1336 confidence: medium

The Second Document is said not to continue Jesus’ upward journey but to turn to inquiries about heavenly hierarchies and their Light.

The passage repeatedly mentions Jesus’ upward journey and the possibility of steps by which humans approach divinity.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1583-1669 confidence: high

Origen is said to mention “doors opening of their own accord,” an episode the passage places in Jesus' upward journey.

The passage locates an episode of doors opening of their own accord within Jesus' upward journey and also refers to Jesus' upward flight.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 1583-1669 confidence: low

The author guesses that the interpolated fragment may have belonged to Jesus' upward flight and says a continuation to the Saviour's entry into the realms of the Ineffable One would not be too daring for a writer acquainted with Enochic literature; the Bruce Papyrus work describes the Source of All Being.

The passage speculates that the upward-flight story could have continued to the Saviour's entry into the realms of the Ineffable One and compares this daring ascent with Enochic literature and the Bruce Papyrus.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3299-3383 confidence: medium

Sophia is greatly weakened; the lion-faced power continues to take her powers of light, and the material powers afflict her. She cries a repentance to the Light of the Lights, asks to be heard and delivered, says evil thoughts came into her, says she went into darkness in Chaos below, could not fly back to her place, and that the lion-faced power took her light.

Afflicted in Chaos and unable to return to her place, Pistis Sophia cries a repentance to the Light of the Lights and asks for deliverance.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3384-3468 confidence: medium

The speaker recounts anger from the Self-willed, mockery by the Rulers of the Aeons, pursuit by the Guards of the gates of the Aeons, and her looking up to the Height and the Light.

The speaker is in darkness, Chaos, and matter, looks toward the Height and the Light, seeks light and power, and asks to be delivered.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3539-3620 confidence: high

Jesus says Pistis Sophia hymned a second repentance to the Light, asking not to be left in darkness, to be delivered through mysteries, to be taken to the high Aeons, and to be rescued from the lion-faced power and the emanations of the Self-willed.

Pistis Sophia asks the Light to deliver her from darkness and Chaos and take her to the Aeons on high.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 3962-4012 confidence: medium

She asks the Light to overlook her first transgression in ignorance, forgive through its mystery, and restore powers diminished by fear of the Self-willed's material emanations and by unmerciful ones; she says the Light's knowledges are deliverances and mysteries.

Pistis Sophia says the Light's knowledges are deliverances and mysteries for those seeking places of inheritance, and that trust in the Light leads to the Place and Treasury of the Light.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 4191-4262 confidence: medium

Jesus says 'Well (done) Maria,' speaks to his disciples, and the narrative says Pistis Sophia, oppressed in Chaos by emanations of the Self-willed, uttered the ninth repentance.

Pistis Sophia, oppressed in Chaos, repeatedly addresses the Light for rescue, restoration, and vindication.
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Her repentance is accepted; the First Mystery hears her and sends Jesus, who helps her, brings her up from Chaos because she repented and believed the Light, notes her deception by the Self-willed God through a resembling power of light, and comes secretly unknown to all powers except the First Mystery.

The First Mystery dispatches Jesus to help Pistis Sophia in concealment, unknown to other powers.
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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 gave twelve Repentances according to the twelve Aeons and then a thirteenth Repentance of the thirteenth Aeon.
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Pistis Sophia sings twelve penitential hymns to the Light of Lights or Light of the Treasure-house; Jesus recites them to the disciples, who identify them with the Canonical Psalms and Odes of Solomon.

Pistis Sophia sings penitential hymns to the Light of Lights, and Jesus sends new Powers into Chaos to aid her and crown her with light.
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Pistis Sophia 'hymned up unto the Light, until he delivered her and brought her up from the Chaos' and brought her into the twelve Aeon.

The narrative links Pistis Sophia's hymning up to the Light with her subsequent deliverance and ascent.
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"Seek that ye may find and knock that they may open to you."

Mariham cites the instruction to seek and find, to knock and have opened, and connects this seeking with knowledge of the Height taught by Jesus.
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Jesus again says no appearance, light, or shape in the world is comparable to the twenty-four Invisibles and promises to take Maria and the fellow-disciples to the Places of the Height, the three Spaces of the First Mystery, and the Space of the Ineffable to see true shapes and glory.

Jesus promises to take Maria and the fellow-disciples through multiple higher places, including the Places of the Height, First Mystery, Ineffable, Aeons, Middle, Right hand, and Treasury of the Light.
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The speaker mentions the Treasury of the Light and says he would take the addressees to the Place of those who received the Inheritance and the mysteries of the Light.

The speaker describes taking the addressees to a place associated with the Light, its mysteries, and a vision of glory.
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After Jesus finishes speaking to the disciples, Maria Magdalene rises, asks him not to be angry, and explains that they seek everything in exactness.

Maria seeks exactness, and Jesus promises to reveal what she asks without parable and with certainty.
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Jesus says he will not speak of the places above the Helpers because no worldly word, likeness, size, or light is comparable to them, and their glory and size are immeasurable.

Jesus repeatedly says higher places lack adequate words or worldly likeness, and he describes Helpers as exceeding one another in immeasurable distance, greatness, and light.
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Mary Magdalene and the other disciples question the Saviour about the Heavenly Places; he promises to lead them through all Upper worlds to the Ineffable One, with higher worlds described as greater in size and light.

The Saviour promises to lead the disciples through all Upper worlds to the Ineffable One, with higher worlds described as greater in size and light.
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The passage describes progressive beatitudes, future kingship of the Twelve with Jesus, further instruction, mysteries enabling ascent to upper universes, and Projections of the Treasure-house involved in administering salvation.

The passage says initiations or mysteries give knowledge of the universe, its origin, and its end, and enable mounting to upper universes.
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The hearers are called dregs of the Treasury, Right, Middle, Invisibles, and Rulers; they underwent tribulations and changes into various bodies, renounced the world and matter, sought mysteries, and became purified light.

The Saviour repeatedly commands seeking day and night until the mysteries of purification are found.
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Jesus continues speaking to his disciples and says that whenever he goes unto the Light they should preach to all the World and tell people not to stop seeking day and night until they find the mysteries of the kingdom of the Light.

The passage commands continual seeking until the mysteries of the kingdom of the Light are found, and describes these mysteries as purifying and making people pure light.
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The Saviour tells the disciples to preach in cities, kingdoms, and countries: seek continually until finding the mysteries of the Light, which take one into the kingdom of the Light.

The Saviour commands preaching that people should seek without ceasing until they find the mysteries of the Light, and he instructs that mysteries be given according to worthiness.
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Maria asks whether souls that come into the world for many cycles and neglect to receive mystery, trusting in another cycle, risk not attaining the mysteries.

The Saviour commands immediate reception of the mysteries of the Light and warns against postponing through days or cycles because the gate will later close.
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The speaker says he brought mysteries into the World that loosen the bonds and seals of the counterfeit spirit, free the soul, redeem it from Ruler parents, make it pure Light, and take it up to the kingdom of the Father, the First Mystery.

The mysteries loosen bonds and seals, make the soul free and pure Light, and take it up to the kingdom of the Father, the First Mystery.
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Mariham worships Jesus, kisses his hands, asks about the roads of the Middle, their punishments, escape from them, the seizure and punishment of souls, the Receivers of judgments, and inheritance of the Light of the Father.

Mariham seeks escape from punishments and inheritance of the Light of the Father; Jesus promises mysteries and knowledge related to the Treasury of the Light and the sons of the Pleroma.
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sikh

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The hymn compares the speaker’s body to the simmal tree with useless fruit and to a blind man carrying a burden on a long mountainous way, asking how he can ascend without eyes.

The hymn describes a blind man carrying a burden on a long mountainous way and asking how he can ascend and traverse the journey without eyes.
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The Guru makes converts at Kurkhetar and tells Sikhs to live in harmony, utter the Creator's name, answer with “Sat Kartar,” and reach God through four ways: holy companionship, truth, contentment, and restraint of the senses.

The Guru explicitly describes four ways or doors by which a hermit or householder may reach God when combined with repetition of God's name.
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Shaikh Sharaf, patronymic Abu Ali Qalandar, is described as a learned authority who received a call from God, threw learned books into the Jamna, travelled, met Shams-ul-din Tabrezi and Maulana Jalal-ul-Din Rumi, and threw books received from them into a river.

Shaikh Sharaf casts away books after a divine call; Nanak speaks of abandoning pleasures, affections, egotism, family, evil, and everything in order to meet the Creator.
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Asked about his loin-cloth, Nanak says his mind has peace, he restrains five senses, closes his eyes, locks the ten gates of the body, sits in its sixty-eight chambers, drinks from the waterfall of the brain, and discards low intelligence for his Guru’s wisdom.

Nanak describes locking the ten gates of the body, sitting in sixty-eight chambers, drinking from the brain waterfall, and later describes holy persons seated in the firmament with spontaneous music.
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The Guru compares faqirs to iron made red by fire in God’s love, says they cannot be constrained, refuses a royal present, and says he asks for God and nothing else.

When offered a present by the monarch, the Guru says he is hungry for God and asks for nothing else.
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The Gurus teach that eternal happiness is possible without forsaking ordinary worldly duties, and that reunion with the Absolute is the supreme object of Sikh devotion.

The Gurus are said to teach that eternal happiness can be obtained without forsaking ordinary duties, through meditation on God and conformity with Guru teachings.
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The Guru leaves Kamrup, enters a wilderness, Kaljug comes to tempt him, Mardana is afraid, and the Guru says fear should be fear of God.

Kaljug comes to tempt the Guru and offers wealth, palace, women, miracles, and sovereignty if the Guru abandons his mission; the Guru rejects the offers as distractions from remembering God.
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Nanak says dominion and regal revenue would be worthless if beholding them made him forget God; Kaljug then goes round him in adoration, falls at his feet, and departs.

Nanak states that dominion and revenue would be worthless if they made him forget God, and the hymn centers on remembering the divine Name.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter V / Chapter VI / SIKK. 1 / Chapter VII; lines 7989-8212 confidence: high

“Either seek for high position or for God. Put not thy feet on two boats lest thy property founder.”

The dialogue develops images of boats, a raft, a full river, a stream, and a terrible ocean as settings for crossing, sinking, or being carried over.
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The Guru and companions go east to an ocean island without food; the Guru composes the Jugawali on the four ages, Jhanda writes and circulates it, then returns to his country.

The narrative places the Guru's party on journeys through an island without food and a desert, while the hymn praises religious seekers who leave homes, travel, endure hunger, and seek salvation for God's sake.
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Nanak’s mother offers food, clothes, and sweets. Nanak says he requires no food and sings that obeying, hearing, uttering, and singing God’s word are flavours, and love of the one God is thirty-six dishes; other viands cause pain and sin.

Nanak’s hymns present God’s word, love, devotion, truth, charity, meditation, contentment, and the Lord’s name as true food, flavours, dishes, clothing, wealth, and youth.
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Nanak’s mother offers food, clothes, and sweets. Nanak says he requires no food and sings that obeying, hearing, uttering, and singing God’s word are flavours, and love of the one God is thirty-six dishes; other viands cause pain and sin.

Repeated hymn responses say that other viands, dress, conveyance, and intercourse afford ruinous happiness, bringing bodily pain and sin to the mind.
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The Guru tells his parents he has returned home after being a hermit and asks to depart again. His mother says he has only now returned after twelve years; after he promises consolation, she becomes silent.

The Guru says he has returned home, has been a hermit, and asks his parents to let him depart again under God's order; his mother recalls a twelve-year absence.
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The mother urges the Guru to go with them and attend worldly duties for wealth. The Guru's hymn says remembrance of the Lord prepares conveyances for a celestial journey and discusses blind mind, pain, destiny, separation from God, meeting God, and divine favour.

The hymn asks what separation there is for those separated from God and what meeting for those who have met Him, then says good destiny brings meeting and divine favour can restore meeting after separation.
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A slave who has wandered through eighty-four lakhs of existences prays for divine knowledge; God is the giver; the one God pervades all places and dwells in the heart.

The speaker has wandered through eighty-four lakhs of existences and prays for divine knowledge; the perverse continue to wander and transmigrate through eighty-four lakhs of animals.
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The world is likened to a deep terrible ocean; the speaker says there is no boat or raft and asks the Saviour King to save the drowning. The note says the Guru supplies a boat for salvation.

The text describes a deep terrible ocean, lack of boat or raft, drowning, and a plea to the Saviour King; the note says the Guru supplies a boat for salvation.
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God made the four Veds, four sources of life, and four ages; God’s shadow is over everything; doubt is His doing; those favoured by Him meet the Guru.

Those favoured meet the Guru, those who run to God by the Guru’s favour are saved, and the note says the Guru supplies a boat for salvation.
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The schoolmaster is astonished, honors Nanak as a perfect saint, and allows him to do as he pleases; Nanak leaves school for private study and meditation, remains long in the same attitude, and associates with religious men.

Nanak leaves school, undertakes private study and meditation, and seeks forest retirement and association with religious men.
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Nanak had 'undisturbed communings with nature, with his own soul, and with his Creator'; the wilderness voice 'raised Nanak’s thoughts to the summit of religious exaltation.'

The passage describes Nanak’s wilderness communion with nature, soul, and Creator, and says the voice in the wilderness raised his thoughts to religious exaltation.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 CHAPTER VII / GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I; lines 4235-4339 confidence: medium

Admonitory verses addressed to Rukn-ul-Din teach good works, self-knowledge, God's presence in the body, detachment, love of God, restraint, prayer, alms, truth, divine judgment, and finding God through service to the guru.

The verses say those whose hearts love God have no rest until they find Him, and that God is found through service to the guru.
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The Guru tells Malo and Bhago that penances such as burning in fire, abiding in water, fasting, enduring heat and cold, holding up an arm, and other austerities are works of darkness.

The Guru rejects difficult penances as works of darkness and commends recollecting the mind, discourse, and singing and listening to praise as meritorious and fruitful.
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In Baisakh, trees blossom; the woman waits at her gate and asks God to come home, have compassion, make her cross the difficult ocean, and be known as present in her heart; Nanak links finding God with meditation on the Word.

The woman asks the Guru where the Lord is, the true Guru becomes mediator, and meditation on the Word and opened understanding are presented as means of finding God.
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In Magh, a woman becomes pure by knowing the place of pilgrimage within; the speaker meets the Friend, is blended with Him, makes divine attributes ornaments, and says she will bathe in God’s tank if He pleases.

The passage locates pilgrimage within the devotee and states that sacred rivers, charity, worship, and bathing at sixty-eight pilgrimage places are contained in God’s name.
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“The shopkeeper replied that he had beheld a great being and thus secured salvation.”

The shopkeeper says that he has beheld a great being and secured salvation, and identifies this figure as Guru Nanak.
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“Sire, meditate on him in thy heart, and thou shalt meet him here.”

The shopkeeper tells the Raja to meditate on Nanak in his heart and says he will meet him there.
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The shopkeeper translates one of the Guru’s hymns; the Raja is satisfied, and joy thrills through him.

After hearing the translated hymn, Raja Shivnabh is joyful and asks to be taken to Nanak so that he too may behold him.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XI / SIKH. / Chapter XII / Chapter XIII; lines 11726-11903 confidence: medium

During the Ceylon visit the Guru composes the Pransangali, described as concerning the silent palace of God, meditation, private utterances, and soul and body; its opening verses describe the supreme state, and Saido and Gheho later write it from memory.

The Pransangali opening describes the supreme state as void, free from mourning, desire, caste-marks, sermons, and hymn-singing, and associated with heavenly meditation and self-knowledge.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XI / SIKH. / Chapter XII / Chapter XIII; lines 11905-12126 confidence: high

Asked about begging and whether he is an Udasi or hermit, Nanak says the one absorbed in the Formless need not beg and defines the hermit by knowledge, wrestling with the heart, understanding organs and passions, daily pilgrimage, and washing pride from the heart.

Nanak repeatedly defines hermit, Audhut, Jogi, and Bairagi not by outward label but by knowledge, restraint, truthful conduct, remembrance of God, and abandonment of passions.
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The pilgrim soul unites with the Supreme Essence; the ambrosial name of the Pure One, reflection as cup, divine knowledge as staff, and the Omnipresent as ashes are described.

The soul is called a pilgrim in every age and is said to unite with the Supreme Essence through the inward Jogi discipline described by the Guru.
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At Gorakh-Hatari, Jogis ask the Guru questions including what gate he sits at, how to cross the ocean, and how to be dead while alive.

The hymn asks how one may be dead while alive and answers that freedom from desires amid desires leads one to meet the one God and cross the ocean.
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After the discussion with the Jogis, the Guru decides to visit Makka, adopts the blue dress of a Muhammadan pilgrim, carries a faqir's staff, hymns, an ablution cup, and a prayer carpet, gives the Muslim call to prayer, and is accompanied by Mardana.

The Guru sets out for Makka in the blue dress of a Muhammadan pilgrim with staff, ablution cup, prayer carpet, and prayer call.
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On the road to Makka a cloud is said to accompany them; the pilgrim is alarmed, asks the Guru not to travel with him, then after going ahead can see neither the Guru nor the cloud and says God had been with him and worked illusion on him.

A cloud accompanies the Guru and the pilgrim; after the pilgrim separates from him, both Guru and cloud vanish from sight, and the pilgrim says God had been with him.
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The high priest asks if readers of the Veds and Quran should find God; Guru Nanak replies with a Kabir hymn saying the Veds and Quran are false if they do not free the mind, one should restrain the mind and search the heart, the world is a magic show, the Creator is contained in creation, and one should fix the eyes on the everywhere-present One.

The Kabir hymn tells the hearer to restrain the mind and search the heart, and Guru Nanak says God is obtained by humility and prayer.
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The Guru says he consulted the four Veds and four Muhammadan books, searched regions, every sea, rivers, streams, pilgrimage places, forests, the seven nether regions, and heavens upon heavens; he concludes that a person is true to faith by fearing God and doing good works.

The Guru describes searching scriptures, earthly regions, seas, pilgrimage waters, forests, nether regions, and heavens, yet says God's limits are not found and true faith lies in fearing God and doing good works.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 Chapter XV / SIKH. / Chapter XVI / Chapter XVII; lines 13799-13841 confidence: medium

Wherever the Guru plants his foot, a seat of worship is established; followers’ houses become temples where God’s praises and name are repeated.

The Guru establishes a simple way of salvation by repetition of God’s name and teaches continual repetition of the infinite God’s name.
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“At the ambrosial hour of morning meditate on the true Name and God's greatness”; the Kind One gives “a robe of honour,” and by favour “we shall reach the gate of salvation.”

Meditation on the true Name at the ambrosial morning hour, together with the Guru’s instruction, leads toward knowledge of God and the gate of salvation.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 GURU NANAK, THE FOUNDER OF THE SIKH RELIGION / SIKH I P. I / Chapter I / Chapter II; lines 4686-4876 confidence: medium

“Make thy hearing of the sacred books thy merchandise, truth the horses”; virtues are travelling expenses, and arrival in God’s land brings happiness in His abode.

In response to advice about horse trading and foreign travel, Nanak speaks of arriving in the land of God and obtaining happiness in His abode.
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The passage says little is known of Nanak’s married life except that he had two sons, Sri Chand and Lakhmi Das, and that he used to retire to the desert and pass time under trees in religious contemplation.

The closing prose states that Nanak used to retire to the desert and pass his time under trees in religious contemplation.
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Opening lines address God as the totally infinite Supreme Being; Nanak calls himself a slave and a sacrifice to those who serve God; meditators on God abide in happiness.

Meditation on God is explicitly linked with happiness, emancipation, the breaking of Death’s noose, and departure of fear.
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Nanak says spending the money on the holy men is the best advantage, gives them the money, identifies himself as Nanak Nirankari, and buys food for them after they had gone without food for days.

Nanak gives away trade money, arranges food for ascetics, and later gives a brass drinking vessel and wedding ring to a faqir.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH I P. I / Chapter I / Chapter II / Chapter III; lines 5240-5426 confidence: high

“One day after bathing Nanak disappeared in the forest, and was taken in a vision to God’s presence.”

Nanak disappears after bathing and is taken in a vision to God's presence.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH I P. I / Chapter I / Chapter II / Chapter III; lines 5428-5605 confidence: medium

Nanak orders Mardana to play the rebeck and sings that Nanak has become mad upon the Lord, knows none other than God, obeys the Master's order, loves the Lord, deems himself worthless, and is therefore called mad.

Nanak's song describes madness upon the Lord, knowing none other than God, obeying the Master's order, loving the Lord, and deeming oneself worthless; his later instruction also includes effacing oneself.
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“There is but one road, one door; the Guru is the ladder to reach one’s home.”

The Guru’s utterance says there is one road and one door and that the Guru is the ladder to reach one’s home.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12415-12572 confidence: low

"leaving Srinagar, penetrated the Himalaya mountains, and scaled numerous lofty peaks"

The Guru leaves Srinagar, enters the Himalaya mountains, and scales numerous lofty peaks.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12574-12686 confidence: high

While Gopi Chand bathes, Menawati watches, reflects that death took his father and will also take him, and her tears fall on him as moisture.

Menawati’s grief over death leads to the decision that Gopi Chand should become a faqir, after which he abdicates and seeks Jalandharnath’s guidance.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12574-12686 confidence: medium

Gopi Chand abdicates, goes to Jalandharnath, endures many troubles, and is said to receive instruction on how to overcome death.

Gopi Chand receives, after troubles, instruction said to teach how to overcome death.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12574-12686 confidence: high

Nanak says the True One is found by meeting a holy man, questions whether the True and Pure One is obtained by wandering, and states that there is no salvation without the True Word.

Nanak asks whether the True and Pure One is obtained by wandering and states that there is no salvation without the True Word.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XII / Chapter XIII / Chapter XIV; lines 12574-12686 confidence: high

Charpat asks: “The world is an ocean, and is said to be difficult to cross; how shall man traverse it?”

Charpat describes the world as an ocean difficult to cross and asks how man can traverse it.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. / Chapter XVI / Chapter XVII / THE JAPJP; lines 13844-13960 confidence: medium

The stanza says thinking hundreds of thousands of times, silence with fixed attention, longing, and many devices do not obtain God; it asks how to become true and answers: by walking according to the Commander’s preordained will.

Thinking, silence, hunger for God, and devices are described as insufficient; becoming true requires walking according to the Commander’s will.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKH. 1 / S0DAR2 / THE RAHIRAS / THE RAHIRAS; lines 17384-17497 confidence: medium

Under the Guru’s instruction, the Name helps the soul, and singing God’s praises is the speaker’s occupation.

The Guru’s instruction directs the soul to the Name; God’s Name satisfies devotees, saintly company reveals God’s attributes, and meeting the society of saints is associated with being saved.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 9133-9319 confidence: medium

A Sanyasi asks Nanak to define udas; Nanak says it is to use worldly things without deeming them one's own, to treat them as God's property, and to desire to meet God.

Nanak defines udas as using worldly things without owning them, treating them as God's property, and desiring to meet God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 9930-10055 confidence: high

Babar's brain is said to open to spiritual truths; he praises the Guru, opens his bhang-pouch, and offers bhang. The Guru replies that he has already taken an intoxication that will never subside.

Babar offers bhang, but the Guru replies that he has already taken a bhang that never subsides and identifies fear of God and longing for God's sight as the true intoxicant.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 SIKK. 1 / Chapter VII / Chapter VIII / Chapter IX; lines 9930-10055 confidence: medium

The Guru sings the hymn for the third time, falls into a trance, and becomes unconscious. Bystanders say the faqir suffers after beholding God's wrath, and Babar asks the people to pray for his recovery.

The Guru falls into a trance, becomes unconscious, and later stands as a light shines like a thousand suns.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE JAPJI / XVIII / THE JAPJI / THE JAPJI 207; lines 14625-14652 confidence: medium

Men grow weary searching for God's limits, and the Veds are said to teach that God has no limit.

Men are said to grow weary after searching for God's limits, while the passage affirms that God cannot be measured or described.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE JAPJI / XXXIV / XXXVI / XXXVII; lines 15243-15284 confidence: medium

“Force is the attribute of the realm of action... Incomparable are they who dwell therein.”

The passage describes named spiritual realms and their inhabitants, including warriors, heroes, Sitas, saints, and denizens under divine favor.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE JAPJI 201 / THE JAPJI / XVIII / THE JAPJI; lines 14498-14622 confidence: medium

Pilgrimage, austerities, mercy, and almsgiving may obtain little honour; one who hears, obeys, and loves God in the heart washes impurity in the inner place of pilgrimage.

External pilgrimage and austerities may bring little honour, while inward hearing, obedience, and love wash impurity in the place of pilgrimage within.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE JAPJP / THE JAPJI 197 / THE JAPJI 199 / THE JAPJI 201; lines 14229-14361 confidence: high

Hearing the Name composes the mind and fixes it on God; Nanak says the saints are ever happy and sorrow and sin are no more.

Hearing the Name fixes the mind on God, removes sorrow and sin, reveals the sea of virtue, helps the blind man find the way, and makes the unfathomable fathomable.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE JAPJP / THE JAPJI 197 / THE JAPJI 199 / THE JAPJI 201; lines 14229-14361 confidence: high

The condition of one who obeys God cannot be described; there is no paper, pen, or writer for it; God's Name is pure, and the obeyer knows the pleasure in his own heart. The note calls this pleasure incommunicable.

The state of one who obeys God cannot be described by any paper, pen, or writer, and its pleasure is known only in the heart.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS / THE RAHIRAS / THE RAHIRAS 257; lines 17620-17666 confidence: high

"Since thou hast now obtained a human body" it is "time for thee to meet God."

The passage says the addressee has obtained a human body and that it is the time to meet God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS / THE RAHIRAS / THE RAHIRAS 257; lines 17620-17666 confidence: high

"Join the company of the saints and only repeat God's name" and prepare for "crossing the terrible ocean."

The addressee is instructed to prepare for crossing the terrible ocean, in the context of joining saints and repeating God's name.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 17720-17936 confidence: high

Nanak’s mind is fascinated with God’s lotus feet like a bumble-bee with a flower, and he asks for the water of God’s favour so he may dwell in God’s name.

The passage includes longing for God’s lotus feet, woman-and-Spouse language, the distant Beloved, and warning against separation from the Spouse.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 17720-17936 confidence: high

Prema asks where God resides and how He can be found; the reply says a woman desiring her Spouse must practise truth, no boat or raft reaches the distant Beloved, and God’s palace is jeweled and surrounded by a golden fortress.

The Guru giving God’s name is called ladder, boat, and raft, while the Guru is also lake, sea, boat, and sacred stream leading toward purity and the divine palace.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18389-18595 confidence: high

The world is called a fearful, dangerous ocean with no shore or limit and no ordinary boat, raft, pole, or boatman; the true Guru has a vessel and ferries over the favoured.

The passage describes the world as a terrifying ocean without ordinary means of crossing and assigns the true Guru a vessel that ferries the favoured person across.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18597-18801 confidence: high

The Guru gives the true gift of God’s name; deliverance comes through Guru instruction; truth is supreme; the one God fashioned vessels and fills the three worlds with light.

The Guru gives instruction and God’s name; remembering the Name, acting according to the Word, and receiving Guru instruction lead to deliverance and divine happiness.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18597-18801 confidence: medium

The speaker sees a terrible steep mountain with no ladder; Guru instruction reveals the secret, causes meeting with God, and saves. The ocean of the world is difficult and formidable, and the Guru grants God’s name for deliverance.

The speaker sees a steep mountain with no ladder, but under the Guru’s instruction learns the secret, meets God, and is saved.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18597-18801 confidence: high

The speaker sees a terrible steep mountain with no ladder; Guru instruction reveals the secret, causes meeting with God, and saves. The ocean of the world is difficult and formidable, and the Guru grants God’s name for deliverance.

The world is described as a difficult and formidable ocean, and the perfect true Guru delivers the speaker by granting God’s name.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 18803-19047 confidence: medium

The perverse man perishes in the terrible ocean of the world; the holy man crosses it, though it is unfathomable.

The passage contrasts perishing in the terrible ocean of the world with the holy person's successful crossing.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 19049-19267 confidence: medium

The speaker imagines arresting moon and sun, inflicting pain by Rahu and Ketu, gaining power over bloodthirsty kings, wearing fire and frost, eating wind, and having heavenly women as wives, yet still continuing to magnify God. A note identifies Rahu and Ketu as demons associated with eclipses and affliction.

Even imagined control over sun and moon, Rahu and Ketu, kings, elements, food, and heavenly women does not exhaust the speaker’s praise of God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 19269-19509 confidence: medium

The desert is not satisfied with rain, fire’s hunger is not appeased, kings are not satisfied with dominion, and the ocean cannot be filled; Nanak says he has inquired after the True Name and not been satisfied.

Nanak says he has inquired after the True Name and not been satisfied, using images of unsatisfied rain, fire, dominion, and ocean.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 19511-19754 confidence: high

The body is described as made of wind, water, fire, and earth, with nine gates and a tenth door; the conscious soul does not die; the jewel sought by pilgrimage dwells in the heart; pandits read and argue but do not know what is within; the Guru shows God and the speaker sees no one die or be born.

The passage says the precious jewel for which people go on pilgrimages dwells within the heart, and that the Guru showed God to the speaker.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 19511-19754 confidence: high

Sant Das asks Guru Nanak whence human beings come, whence they spring, in what they are absorbed, how they are bound, how they obtain emancipation, and how they are absorbed in the Imperishable.

Sant Das asks about bondage, emancipation, and absorption in the Imperishable; the Guru replies that the Name is nectar, frees from worldly desire, and that meditation on the Word and Name delivers the pious.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 19756-19976 confidence: high

Kinganath Jogi presses Guru Nanak to become his disciple. Guru Nanak teaches that restraint of the inmost heart is earrings, the body is the patched coat, subdued senses and a pure heart constitute the way of Jog, external shaving is insufficient, and repeating the Name leads the soul to absorption in God.

Guru Nanak tells the Jogi to make inner restraint, subdued senses, and a pure heart serve as the true ascetic implements, while external head-shaving and hypocrisy are rejected.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20207-20439 confidence: high

Through the Guru's favor one knows God and has the account settled; without the Guru's instruction there is no emancipation and the way cannot be seen.

Without the Guru's instruction the way cannot be seen; through the Guru's favor one knows God, has the account settled, and attains emancipation.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20441-20663 confidence: high

The speaker tells a Brahman to make body, heart, divine knowledge, meditation, God's name, remembrance, and love of God take the place of loin-cloth, sacrificial thread, ritual grass, alms, frontal mark, worship, and incense; by the Guru's favour one may be absorbed in God.

The Brahmanical loin-cloth, sacrificial thread, grass, frontal mark, alms, worship, and incense are replaced with body, heart, divine knowledge, meditation, the Name, remembrance, love of God, and rejection of love of wealth.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20441-20663 confidence: high

A pandit asks how salvation can be obtained; the body is likened to a frail earthen vessel suffering in birth and death, and the dangerous ocean of the world cannot be crossed without the divine Guru.

The body is a frail earthen vessel suffering in birth and death, and the world is a dangerous ocean that cannot be crossed without the divine Guru.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20665-20888 confidence: medium

At Gorakhmata, Guru Nanak meets religious men of several sects; verses define pilgrimage, Sanyasi, Jogi, and Digambar through inner knowledge, corrected passions, ecstasy, desirelessness, continence, and mercy, and ask what Death can do in the next world.

The passage recasts pilgrimage, renunciation, yogic practice, and ascetic identity as inner correction of passions, desirelessness, mercy, and turning the heart to God with ecstasy.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 20890-21118 confidence: high

Guru Nanak speaks on Guru instruction and repetition of God's name; without knowing God or the Name, effort is like wandering in a wilderness without finding the way.

Without God and the Name one wanders in a wilderness without finding the way; through the Guru and Word one finds the way to God's own abode.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 21120-21347 confidence: high

A teaching to a mixed religious assembly says the speaker has no gate but God’s; Sidhs and Pirs seek supernatural power or wealth; other specialists wander, read, perform austerities, dwell at pilgrimages, or restrain the body without knowing God concealed within the heart; through the Guru the gate of the Lord’s house is known.

The passage contrasts external wandering, texts, austerities, forests, and pilgrimages with knowing the divine presence within the heart, the heart as temple, and the heart as a verdant forest where God is found everywhere.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 21120-21347 confidence: medium

Precepts for salvation: restraining mental desires crosses the terrible ocean; God is primordial, merciful, and the giver; the speaker enters God’s asylum; meditation on the Name under Guru’s instruction brings happiness in the heart’s temple; falsehood and avarice are renounced; Guru’s instruction removes greed.

The precepts state that restraining mental desires enables a person to cross the terrible ocean, in a section explicitly introduced as precepts for salvation.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 21349-21479 confidence: high

"Holy men through Thy name shall reach Thy court and Thy presence"; the note also says those who know the Name under the Guru's instruction shall reach God's court.

The passage links recognition of the true Word, practice of truth, contentment, and love, and worship of God's name to spiritual attainment.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259 / SIKH. 1; lines 21349-21479 confidence: high

Nanak asks the True One to look on him with favour so that "I who am separated from Thee may meet Thee."

The speaker asks that, being separated from God, he may meet God, and the bridal verses describe meeting the divine Spouse through favour and love.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 21482-21699 confidence: high

Instruction addressed to Pandit Ram Chand at Banaras says: 'Repeat God’s name and do good works ; thus shalt thou cross over the ocean of the world.'

The passage states that repeating God’s Name and doing good works allows the mortal to cross over the ocean of the world.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 21701-21928 confidence: high

God's place is unmixed happiness; the wise repeat God's Name; worldly love causes birth-death pain; salvation comes through the true Guru, the Name, meditation, truth, divine knowledge, and crossing the terrible ocean by attention to God's feet.

The Name is repeated as penance, placed in the heart, treated as capital, described as ambrosial and sweet, and valued above alms and good works.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 21701-21928 confidence: medium

God's place is unmixed happiness; the wise repeat God's Name; worldly love causes birth-death pain; salvation comes through the true Guru, the Name, meditation, truth, divine knowledge, and crossing the terrible ocean by attention to God's feet.

The passage says attention on God's feet enables crossing a terrible ocean and asks God to extricate the speaker from waves of avarice and covetousness; it also contrasts this with a sinking stone that cannot carry worshippers across.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 21930-22146 confidence: medium

The nectareous water of life, glossed as God's name, is with the Guru and in the heart at home; the listener is told to abandon disguises, mammon, vice, covetousness, slander, and falsehood, and to purify the heart by repeating the Pure Name under Guru instruction.

The water of life is said to be in the heart at home, the listener is told not to search abroad, and the Guru shows God in one's own home.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22148-22347 confidence: medium

A Bairagi treasures the Word in the heart, is absorbed in fear of God, serves the Guru, steadies the mind on one God, and sings praises of the True One.

The Bairagi is defined by inward retention of the Word, restraint of mind, abandonment of desires, contemplation at home, and absorption in the True One.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22349-22596 confidence: medium

The speaker says, “by Thy name shall I cross over,” declares there is “only one True Being” with “no second,” addresses the deity as Beloved, and says Nanak is the deity’s slave and sacrifice.

The passage says the speaker will cross over by the deity’s name and later states that repetition of the Name leads to worship and absorption in God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22826-23072 confidence: medium

The speaker describes Qalandar dress, the heart as temple and pilgrimage place, the one Word in the heart, no rebirth, the soul pierced by the Compassionate One, and God filling sea, land, upper and lower regions.

The speaker makes the heart a temple and pilgrimage place, holds the one Word in the heart, and describes God’s light in every heart and presence through cosmic regions.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 22826-23072 confidence: medium

Under Lunar Days, the Guru counsels disregard of mammon; God’s court is seen in one’s own home, the mammon-attached go in fetters to Death’s gate, suffer transmigration, and are struck by the god of death; emancipation requires Guru instruction.

The passage counsels disregard of mammon, compares the world to a frail cord, and urges the mind to fix on the True One.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23074-23315 confidence: high

"God is in man's heart and ought not to be sought for elsewhere."

The passage explicitly states that God is in the human heart and should not be sought elsewhere.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23317-23545 confidence: high

The addressee bathes, washes, worships stones, is called filthy without God, and is told to abandon pride and repeat God’s name for emancipation.

The passage repeatedly states that the Guru gives understanding and protection, and that remembrance of the Name leads to salvation, emancipation, or God.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23547-23761 confidence: high

A Brahman reads texts and puts a sacrificial thread on a boy; sin after the thread is not remedied by ablutions. The Musalman may praise himself, but without a guru or priest is not accepted; few travel the road, and heaven is not obtained without good works.

The text says few travel the road, describes the proper Sanyasi as following the Guru's instruction, loving God's name, and being satisfied with it, and states that one repeating the Name is not examined hereafter.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23763-23971 confidence: high

A householder, Sanyasi, or Jogi is blessed by fixing attention on God’s feet; the seeker searches the house of the body under the Guru; Brahma, Vishnu, and Shiv contemplate the Name; God’s light pervades all regions and creatures; happiness, deliverance, and swimming across come through the true Name.

The Guru gives instruction, enables the search of the body-house, unites the devotee with the Beloved, places people in the boat, and gives or procures emancipation.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 23973-24210 confidence: high

The passage urges departure with the merchandise of God's Name, says this leads to God's court, and teaches that the Guru's word brings absorption in God.

Under the Guru's instruction a seeker searches for God, beholds Him, learns the Guru's word, and is shown inner light.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24212-24426 confidence: medium

The world is called a terrible ocean, crossed through Guru’s instruction and dispelling the heart’s doubts.

The world is explicitly called a terrible ocean, and the passage says it is crossed by Guru’s instruction and by dispelling heart-doubts.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24212-24426 confidence: high

The Fearless One and true Guru are protector; God is invisible, transcendent, unborn, self-existent, and obtained by Guru’s instruction.

The passage states that by the wisdom or instruction of the Guru, the Unseen is seen, God within is beheld, and salvation is obtained.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24656-24874 confidence: high

In Malar Ashtapadi, the Guru uses familiar Indian examples: the chakwi longing for her mate, the lotus rejoicing in sunbeams, the chatrik thirsting for special raindrops, the fish depending on water, and the woman separated from her Beloved sending a message through the true Guru.

The passage addresses God as Beloved and uses multiple images of longing for mate, sun, rain, water, or absent beloved to express devotion.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24656-24874 confidence: medium

The impenitent wicked are described with chains and prison, but recognition of the True One frees bonds; fate is by God's order; the Word enables crossing the terrible ocean; thieves, adulterers, gamblers, slanderers, and backbiters receive punishments; the pious are known in God's court.

The passage says to recognize the Word, which will cause the hearer to cross the terrible ocean.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24876-25109 confidence: high

Jogis assert that breath can be drawn from the lower vertebral column to the brain, suspended, and moved through the serpent’s way; when it reaches the brain it distils nectar producing exaltation.

Breath moves upward from the lower vertebral column to the brain through a path called the serpent’s way, where nectar produces exaltation.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE SOHILA' / THE SOHILA 259 / SIKH. 1 / SIKH. 1; lines 24876-25109 confidence: high

In spiritual matters one should consult the holy; for crossing water, consult skilled crossers who avoid the whirlpool. The waters have showers, squalls, torrents, and many waves; addressing the True Guru keeps the bark from foundering.

Spiritual guidance is framed as crossing dangerous waters by consulting skilled crossers and addressing the True Guru so the bark will not founder.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME IV / VOLUME V / VOLUME VI / CHAPTER I; lines 1309-1456 confidence: medium

During Muhammadan conquests, some Hindus converted, while others sought safety from persecution and death in desert or forest and lived as single-minded investigators of religious truth.

The passage describes some Hindus seeking safety from persecution in desert or forest and living as investigators of religious truth.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 VOLUME IV / VOLUME V / VOLUME VI / CHAPTER I; lines 1458-1594 confidence: medium

“This age is a knife, kings are butchers; justice hath taken wings and fled. In this completely dark night of falsehood the moon of truth is never seen to rise.” The verse continues with the speaker searching in darkness, finding no way, weeping in sorrow, and asking how deliverance may be obtained.

The quoted speaker says he searches, finds no way in the darkness, weeps in sorrow, and asks how deliverance may be obtained.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXVHI 2 / THE JAPJI / XXXII / XXXIII; lines 15100-15147 confidence: medium

The speaker denies having strength to speak, be silent, ask, give, live, die, gain empire or wealth, meditate, ponder divine knowledge, or find the way to escape from the world.

The speaker refers to meditation, pondering divine knowledge, and finding the way to escape from the world, while denying independent strength for these acts.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVI / XXXVII / THE JAPJI / XXXVIII; lines 15287-15518 confidence: medium

Continence is a furnace, resignation a goldsmith, understanding an anvil, divine knowledge tools, fear of God bellows, austerities fire, divine love a crucible; God’s name is melted and the Word coined in a true mint by those receiving God’s favour.

The passage casts disciplined practice as a furnace, fire, crucible, mint, and coining process in which God’s name and the Word are central.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVI / XXXVII / THE JAPJI / XXXVIII; lines 15287-15518 confidence: medium

Merits and demerits are read in the Judge’s presence; acts determine nearness or distance from God; those who ponder the Name and depart after toil have bright countenances and emancipate many in their company.

Those who ponder the Name and depart after completing their toil receive bright countenances, and many are emancipated in their company.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVI / XXXVII / THE JAPJI / XXXVIII; lines 15743-15827 confidence: medium

Musalmans praise, read, and reflect on the Shariat; God’s servants employ themselves in service in order to behold Him.

God’s servants serve in order to behold Him, and Jogis meditate on God the Creator whom they call the Unseen and Bright One.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVII / THE JAPJI / XXXVIII / SIKH. 1; lines 16073-16319 confidence: medium

A series of external austerities is described: avoiding corn, lacking clothes, silence, barefoot walking, eating filth, ashes on the head, and wilderness or cremation-ground dwelling; without the Name the person gains no abiding place or knowledge of God.

The passage rejects reliance on outward austerities and emphasizes the Name, true Guru, inward remembrance, and divine favour.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVII / THE JAPJI / XXXVIII / SIKH. 1; lines 16764-17004 confidence: medium

The True Guru is praised; if he causes people to meet God they behold God’s greatness, his hand is placed on foreheads, evil is removed, and the nine treasures are obtained when God is pleased.

Pauri XVIII says the True Guru can cause meeting with God, place a hand on foreheads, and remove evil from within.
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The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 XXXVIII / SIKH. 1 / S0DAR2 / THE RAHIRAS; lines 17258-17381 confidence: medium

The speaker says repeating the true Name brings life and forgetting it brings death; hunger for the true Name, once satisfied, removes pain. God is true, incomparable, deathless, giver of unfailing daily bread, maker of day and night, and is called Spouse in relation to those who forget Him.

Repeating the true Name brings life, forgetting it brings death, hunger for it is satisfied, and God's name is requested as enlightenment.
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native american northwest coast

Chinook Texts Chinook Texts / BOAS J / BOAS J / HOW CULTEE'S GRANDFATHER ACQUIRED A GUARDIAN SPIRIT.; lines 2593-2677 confidence: high

At the third fire the father stops him, asks whether he has found all his guardian spirits and wants to take a wife, throws him a cape, orders him to climb the mountain and stay away five nights, identifies Ut; o'naqan as the female guardian spirit of the ancestors, and the aunt asks for grass from the mountain top.

The father orders the young man to climb the mountain for five nights to the place of the female ancestral guardian spirit, and the young man undergoes a fearful supernatural encounter there.
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Chinook Texts Chinook Texts / BOAS J / BOAS J / HOW CULTEE'S GRANDFATHER ACQUIRED A GUARDIAN SPIRIT.; lines 2593-2677 confidence: high

Ut; o'naqan pursues him; her howling makes him weak. He thinks of guardian spirits and gains distance, throws away his cape, watches her circle it, and later thinks of the wolf guardian spirit and becomes fresh again.

During the pursuit, the young man thinks of guardian spirits, specifically the wolf and the bitch, and gains enough strength or freshness to leave Ut; o'naqan far behind.
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Chinook Texts Chinook Texts / BOAS J; lines 2000-2078 confidence: medium

Blue-Jay cuts off his hair, cries for his wife, reaches supernatural beings, and is directed onward to a town able to cure those dead one day.

Blue-Jay travels through a sequence of supernatural towns, each associated with a different interval since death and a different stage in the curing process.
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Chinook Texts Chinook Texts; lines 738-797 confidence: high

Crow tells her grandnephew to bathe so he may see spirits. He bathes in the river, then the sea, then mountain ponds, and becomes a young man.

Crow instructs the boy to bathe so he may see spirits; he bathes repeatedly in river, sea, and mountain ponds before demonstrating spirit power.
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Ethnology of the Kwakiutl, Part 1 III. PRESERVATION OF FOOD / IV. RECIPES / HUNTING TABOOS / B0AS3 BELIEFS AND CUSTOMS 661; lines 15870-15979 confidence: high

After the clothes and four kinds of food are put into the fire, the shaman is asked to think of this while asleep and goes into the woods to meet what made him supernatural; the sick child and parents are also told to attend to what the spirits and Sitting-on-Fire say in sleep.

The shaman is asked to dream, reads dream signs of life or death, sings a sacred song, and goes into the woods to search for the sick child’s soul and bring it back.
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Ethnology of the Kwakiutl, Part 2 BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES; lines 10026-10123 confidence: medium

"led farther along into the woods by the magic power ... to the place where the magic power walks about"; the passage says this is a sacred song used before and after dancing, followed by a wordless song.

The quoted song says he has been led farther into the woods by magic power to the place where magic power walks about, in the context of the great dance and sacred songs.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES; lines 9078-9165 confidence: high

K!wak!wabalas runs up the Wawale River, follows it inland, and washes in the river in the evening.

K!wak!wabalas repeatedly washes, remains at a supernatural lake, builds a temporary shelter, and states that he seeks supernatural power.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829 / FAMILY HISTORIES; lines 9167-9189 confidence: medium

The short man asks why K!wak!wabalas came to the supernatural place, and K!wak!wabalas replies that he came because he wanted to get supernatural power from it.

K!wak!wabalas explicitly says he came to the supernatural place to obtain supernatural power, and the dream visitor gives instructions for continuing the process.
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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 2795-2889 confidence: medium

HoLelid asks the song-leaders to sing with fast and slow beating; Hanag'atsle says the two songs are songs of supernatural power obtained by Q!ex"sesElas when she went to the house of the supernatural power.

Hanag'atsle states that the songs of supernatural power were obtained by Q!ex"sesElas when she went to the house of the supernatural power.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 3420-3511 confidence: medium

Llaqwagila sprinkles himself with water four times on each side of the neck, sits in the water, and hears the cry “Wip, wip, wip.”

A distant cry and then a quiet voice redirect Llaqwagila from going home to going upriver for a promised supernatural treasure.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 3420-3511 confidence: medium

After sprinkling and turning toward the upper end of the river, Llaqwagila sees a great painted-front house with a copper on each side of the door; a hamshamts!es runs around outside and behind the house.

The painted house appears after Llaqwagila’s repeated bathing and disappears after he has looked at everything inside.
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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 3513-3612 confidence: medium

In a dream, the old speaker of the large winter-dance house praises Llaqwagila for not going home, explains that the disappearance was a test, says Hamsbe will be tamed for four nights, and says the house will be taken to the father's village.

Hamsbe is repeatedly called a supernatural treasure friend or great dance, must be tamed for four nights, and is then taken with the named house toward Llaqwagila's father’s village.
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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 7778-7868 confidence: high

After the fourth dive, an unseen man says Xaxosenaso has done well and will soon see his treasure; Xaxosenaso answers but does not try to see who is speaking.

An unseen speaker says Xaxosenaso will see his treasure, and Xaxosenaso explicitly asks to obtain Thunderbird as a treasure; Thunderbird then carries and instructs him.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 7964-8072 confidence: medium

Sacred song summary and short excerpt: "I was taken to the other side of the world" by great supernatural power; "I received everything" and "I have everything" belonging to that supernatural power.

The sacred song says Xaxosenaso^ was taken to the other side of the world by great supernatural power and received everything; he then returns to the village area and sings before his people.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 8074-8168 confidence: medium

The tribe discusses Xaxosenaso, who had been in the woods for four years and returned without showing his treasure; wise men and Waxaplalaso believe he has a great treasure and connect this with his sacred song and the request to clear the house.

The passage says Xaxosenaso had been in the woods for four years, had come home, sang a sacred song, and was believed by his father and wise men to possess a great treasure; Ex'agid then identifies him under another name as having great magic power.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 8170-8252 confidence: low

Exagid asks the groups to change positions for a reciprocal demonstration; ^wilEnkulagilis sings that he was taken to the other side of the world by supernatural power and enters Waxaplalaso's house in a hemlock-branch dress.

^wilEnkulagilis's sacred song repeatedly says he was taken to the other side of the world by supernatural power.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2 / BOAS) SOCIAL DIVISIONS OF THE KWAG-IIL 829; lines 8639-8721 confidence: medium

The speaker calls for a full-initiate shaman as Listener; the shaman says he is Quick-Spark, pretends to be Mouse-Woman, says he will go around the world seeking what they came for, turns right, and leaves.

The Listener says he will go around the world looking for what they came for in the winter dance-house, later reports hearing the cries, and heralds announce that they are walking to capture the supernatural power.
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Ethnology of the Kwakiutl, Part 2 Ethnology of the Kwakiutl, Part 2; lines 60-165 confidence: medium

Llaqwalal's house has no painting, but seven birds sit on the top edge of the outside front; this was obtained as supernatural treasure by LaleliLla.

The seven birds on the house front are explicitly said to have been obtained as supernatural treasure by LaleliLla, and the passage begins the narrative of his sea-hunting encounter.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10125-10210 confidence: medium

PlasElal, called Yag'is as a warrior, carries a bone-edged club to kill what is taking his people but does not come home; the three sons of NEnwaqawa decide to look for him despite NEnwaqawa's warning.

The three brothers leave despite warning, prepare weapons, follow PlasElal's tracks, and encounter an advising woman and supernatural destinations.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A; lines 10767-10879 confidence: medium

The young woman walks day and night, bathes each morning to purify herself, expects a supernatural being, dreams of a handsome man, and washes with hemlock branches.

The young woman travels under famine conditions, repeatedly bathes to purify herself, expects a supernatural being, dreams of a handsome man, and then encounters him.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS; lines 11469-11553 confidence: medium

The dream man identifies himself as Pearl-Shell-Maker and Abalone-Maker-of-the-World, says XwelageLas has found him by good luck, tells him to paddle to GEyaxste for his dress, and changes his shell blanket from abalone to pearl shells.

A named dream figure tells XwelageLas to paddle to GEyaxste to obtain his dress; XwelageLas departs by canoe, finds the abalone shells, and returns home with them.
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Ethnology of the Kwakiutl, Part 2 FAMILY HISTORIES / KWKXAOII.A / F.UULY HISTORIKS / SOXGS; lines 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 10705-10818 confidence: medium

While going down the inlet, he meets a creature in a broad blue hat from Qꜝᴀ′kun with two duck skins on its back; he seizes one, loses consciousness, wakes in a house, hears an order to throw him out with what he wants, loses consciousness again, and wakes near the ocean beside a whale.

Qonā′ts goes in search of something, meets the broad-blue-hatted creature from Qꜝᴀ′kun, loses consciousness after seizing a duck skin, and wakes beside a whale that becomes food.
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Haida Texts and Myths: Skidegate Dialect A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED; lines 9616-9724 confidence: high

After hearing his mother, he asks his sister for the mother’s stone boxes; she fills them with water, he crawls into them, she presses him down with a poker, and he bursts several by stretching or with his knees.

The passage explicitly says others view him as trying to obtain power, and he undergoes water immersion, impacts from trees, ice, and rocks, and whipping by a supernatural-seeming examiner.
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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 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 states that after further disappearances of the brothers and renewed pursuit, the protagonist will keep going forever as one with supernatural power.
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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 14871-14982 confidence: medium

The hunter buys hide trousers and moccasins, returns to the place where he used to set the wolf down, and follows the wolf's snowy footprints for many nights until he hears people and reaches a town.

The hunter follows the wolf's footprints in snow for many nights and reaches a town of humanlike wolf people where his son receives him.
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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

A Tlingit supernatural power speaks through Cloud-watcher; later the son of the chief of the salmon speaks through him, and salmon come to an island where there had been none.

The passage repeatedly describes powers or voices speaking through shamans, spirit songs, dancing, regalia, and public performance in which the community sings or dances.
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Haida Texts and Myths: Skidegate Dialect HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER; lines 14047-14159 confidence: high

The Sea-grass town chiefs resist letting him sleep, then allow it because they fear what supernatural beings might say if they refuse.

The man sleeps in a prepared sail house and recounts traveling with Sᴀqaiyū′ł to a mountain, a city, and back in a wheeled thing; editorial notes identify the account as a shaman's spiritual experience.
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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 HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL.; lines 13548-13656 confidence: high

Supernatural-being-people-always-go-to asks Big-tail to visit his elder brother, launches a square canoe, places Big-tail inside his clothing, and takes him seaward toward a white ocean object like a mountain, identified as the elder brother’s house; a strong wind sends them back.

Big-tail is carried seaward in a square canoe to a white house like a mountain in the ocean, but wind from the house prevents entry on both attempts.
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Haida Texts and Myths: Skidegate Dialect HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL.; lines 13548-13656 confidence: high

Yä′yū speaks through Big-tail, makes things happen through him, and four whales float about; Big-tail says he wants to see why a drum sounds in the house of Supernatural-being-looking-landward, another name for Yä′yū.

Yä′yū speaks through Big-tail; Big-tail lies down or chews tobacco and enters the house of Supernatural-being-looking-landward to investigate the drum.
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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 2982-3071 confidence: medium

Tcꜝaawu′nkꜝa takes his drum and rotted urine; he and his nephew lie face down in the canoe; the escorts’ wet fur is linked with cleaning the canoe; kelp touches their heads as otters dive with them toward the town.

The passage describes Tcꜝaawu′nkꜝa being transported by otters under kelp to a town where he performs a cure.
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Haida Texts and Myths: Skidegate Dialect INTRODUCTION / ALPHABET / TEXTS WITH FREE AND INTERLINEAR TRANSLATION / MOLDY-FOREHEAD; lines 668-814 confidence: medium

Travelers go to the edges of the sky; when it shuts, the canoe is broken in half and crushed, and only a few remain.

The travelers reach the edges of the sky, survive the breaking of the canoe, see a place like many stars, and disembark at inlet mouths.
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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 8727-8841 confidence: medium

Behind the ferns he finds a painted house front; the shrew invites him in, says he wants to borrow something, gives him part of something, and instructs him to shoot a mallard at Gū′łga lake, inflate its stomach, put grease in it, and restore his brothers from the destroyer living there.

The shrew says the younger brothers were destroyed by something living at Gū′łga lake and tells the protagonist that he is going to restore them, giving instructions for a mallard-grease procedure.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 8953-9065 confidence: medium

Stone-ribs travels on the island, tells his mother someone is calling and wailing for him toward Cape G̣ᴀ′ñxet, and decides to go help her despite his mother's warning.

Stone-ribs repeatedly hears someone wailing for him from a distant direction and leaves to help her despite his mother's warning.
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Haida Texts and Myths: Skidegate Dialect RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY / THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD; lines 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 THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES / HE WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF / THOSE WHO WERE FASTING TO BECOME SHAMANS; lines 13230-13326 confidence: medium

The younger brother is put in a box and placed on a point; the elder cries nearby; a drum sound comes from the ocean and a canoe lands bow first before Skedans.

The elder brother secretly travels seaward in the canoe of ocean-associated shamans, hears repeated references to the other side, and is returned to Skedans by the great shaman.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 10850-10958 confidence: medium

Greatest Hopper carries him. When the capes ahead are burning, he spits medicine on them and Greatest Hopper quickly hops over with him; near Mā′g̣ᴀn he feels extremely sweet because many stick-potatoes are there.

Greatest Hopper carries the protagonist, and after the protagonist spits medicine on burning capes, the helper hops quickly over them toward Many-ledges’ town.
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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 11287-11379 confidence: high

Sʟᴇg̣otsg̣ā′noē hears of the great chief T’êckoa′nayē and his beautiful daughter; the chief rejects and kills suitors by heating four stones red-hot in the fire and making them swallow the stones.

The chief's daughter is sought by chiefs, but her father kills suitors by making them swallow red-hot stones; Sʟᴇg̣otsg̣ā′noē seeks her and uses crane medicine to survive the ordeal.
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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 11287-11379 confidence: medium

At rock slides he chews xu′ntsd’ala medicine, then throws a mountain-goat wool strap over Skidegate straits and steps across it as a bridge, reaching the girl's house and wishing she would come outside.

The shaman chews medicine at rock slides and crosses Skidegate straits by throwing a mountain-goat wool strap over it as a bridge.
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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 11676-11775 confidence: medium

The mother says Djugî′tg̣a’s head is going to be hung in front of the menstruant sister; the group asks an old man about it, gives him cedar limbs, bones for gimlets, and tobacco, and he tells them where the being sleeps.

The group consults Heron, receives directions on weather and the being's shining eyes, travels by a special canoe, beheads the being, and returns with the head.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11886-11992 confidence: medium

After elder brothers vanish, the one with medicine in his mouth follows footprints, is caught in a snare below a feather, meets a face-painted snare owner, and is carried to a house where his elder brothers are cut up and hung.

After the elder brothers repeatedly vanish, the brother with medicine follows signs or searches, finds them dead or dismembered, revives them, and returns home with them.
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Haida Texts and Myths: Skidegate Dialect THE ONE ABANDONED FOR EATING THE FLIPPER OF A HAIR SEAL / SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UPWARD / SUPERNATURAL-BEING-WHO-WENT-NAKED / HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER; lines 11995-12096 confidence: medium

The husband wails and asks an old man for the trail to his wife; the old man says she is daughter of a very great supernatural being, instructs him to gather many objects, and directs him to an inland trail behind his house.

The husband seeks the trail to his wife, is told she is daughter of a great supernatural being, gathers instructed objects, and starts on an inland trail.
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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 12098-12199 confidence: medium

A woman tries to carry large flat stones, saying she was made to carry the mountains of the Haida island; the traveler binds the load with thongs, she thanks him, and she points out the trail to his wife’s place.

The traveler repeatedly follows trails and receives help until he reaches the town and house of his wife, who is the chief’s daughter.
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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: low

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 passage identifies the hero as a shaman after narrating his capture, residence among devilfish people, return with wealth, and final disappearance.
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Haida Texts and Myths: Skidegate Dialect THE STORY OF ONE WHO SAW AN EAGLE TOWN / THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR SEA LIONS / THE MAN WHO MARRIED A KILLER-WHALE WOMAN / HE WHO WAS ABANDONED BY HIS UNCLES; lines 13037-13156 confidence: medium

A man and his sister are abandoned by his nine uncles, build a small house under a tree, and repeatedly see two ravens come from the west coast, perch, wipe their bills, and fly back over a mountain.

The siblings notice the repeated ravens’ flight path and follow it toward the mountain and Ku′ndi.
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Haida Texts and Myths: Skidegate Dialect THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES; lines 14207-14321 confidence: medium

The half-crazy son of the House-point town chief encounters a rolling thing with four faces, throws stones at it, chases it into the ocean along a trail, and finds it waiting on a beach.

The man chases the being into the ocean along a trail, receives instruction, and afterward returns home to report what he learned.
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Haida Texts and Myths: Skidegate Dialect THOSE WHO WERE FASTING TO BECOME SHAMANS / BIG-TAIL. / CLOUD-WATCHER / STORY OF THE HOUSE-POINT FAMILIES; lines 14324-14432 confidence: medium

Gasî′na-ᴀ′ndju gambles while his father is away inviting the Tsimshian, loses all his father’s property, places a bladder full of grease in his gambling-stick bag, puts it on his back, and leaves.

After a crisis caused by gambling loss, Gasî′na-ᴀ′ndju departs, passes bones and fatal waters, drinks the blue stream, loses consciousness, enters a special house, undergoes eye treatment, receives named objects, instructions, and a helper, then returns.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 6933-7039 confidence: high

The child's father and mother cry for her; the father then tells his head slave to find where his child went, and the slave agrees to determine the proper time to go.

The head slave is ordered to discover where the vanished child went, ritually prepares with bath, fire, hellebore, and face-marking, and travels through extraordinary sea and sky-edge barriers.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 6933-7039 confidence: high

The canoe twice sticks after long travel because long seaweed has grown on it and on the travelers; after a whole year is noted, the searcher cleans the canoe, the chief's wife, and himself with his cape and continues.

The journey crosses obstructions including long seaweed growth, floating charcoal parted by old spruce roots, a closed passage, and the shutting edge of the sky.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7041-7143 confidence: medium

Property-woman says she knows him, asks if he seeks the chief’s child, explains that the chief’s child lies in a cave, and instructs him to go behind the screen in the chief’s house to hear news.

After following instructions, the traveler passes behind the screen in the chief’s house and sees an unexpected large lake, cranberry-red gravel points, canoe songs, and a fire for salt water.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7145-7250 confidence: high

The chief’s wife tells her husband about his daughter; the slave reports to his master. The chief summons the town, feeds everyone, says he will look for his daughter, and orders ten canoes.

The chief announces that he will look for his daughter, the town prepares ten canoes, and the people wait because they want to restore their sister; at the destination the chief’s child is still absent.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7458-7558 confidence: medium

The chief-woman takes “something blue” from her box and says that if anything has too much power for him, he should swallow it and spit it upon himself.

Before the elder brother travels down the inlet to the woman he came to marry, the chief-woman gives him a blue substance to use if something has too much power for him.
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Haida Texts and Myths: Skidegate Dialect WAR BETWEEN THE WEST COAST HAIDA AND THE TLINGIT / ENGLISH TRANSLATIONS / RAVEN TRAVELING / A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY; lines 7458-7558 confidence: high

The elder brother goes down with the current to a large town, enters Sqä′g̣ał’s house, and sees the chief’s child sitting between rear screens while women with bunched hair watch her at her father’s command.

The chief’s child is guarded by armed attendants, and bones at the bathing place are explained as belonging to earlier fascinated men who seized her and were killed.
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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 5893-5996 confidence: medium

Raven starts out by canoe, takes Snowbird and Blue-jay as attempted companions, and finally uses a drawing on a toadstool near a reef of stacked short objects.

Raven repeatedly seeks a companion for a canoe approach to a reef whose influence affects Snowbird, Blue-jay, and the toadstool drawing.
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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

In the upper countries there are berries, salmon rivers, and singing people; women singers explain that the song concerns Nenk·îlsʟasʟîñgai′, who loves his uncle’s wife, and the boy receives that name and wanders in heaven singing.

After entering the upper countries, the boy searches for singers, learns the song’s subject, receives the name Nenk·îlsʟasʟîñgai′, and wanders in heaven for years singing.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 37 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS, 39 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 41 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 43; lines 3140-3237 confidence: medium

A couple’s three elder sons and then the parents die, leaving the youngest son alone; he leaves the village, lives in the mountains on mountain-goat meat, builds a small hut, cries and prays, and asks the Sun for a gift to restore happiness.

The bereaved young man leaves society, lives in the mountains, prays to the rising Sun, ascends the mountain, and receives supernatural aid.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 51 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 55 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 59; lines 4111-4212 confidence: high

In the Stsk‘e’il tradition, Alk’ala’lis and three brothers are sent down from heaven to Skoldo’k‘L and settle. Raven and his tribe visit; seeing Raven’s people have abundant abalone shells, the brothers set out by canoe to find shells.

The brothers set out to find abalone shells, become lost, receive supernatural power and directions from the Raven Qa”xaxsila, pass through a cave, and return with shells.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 59 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 61 / TRADITION OF SENXL. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 63; lines 4319-4426 confidence: medium

The Sun is dim; Raven ascends the river, reaches Kowa’msta’, cuts down the hanging sun-box, carries it away, and the present Sun emerges when he touches the box.

Raven ascends the river because the Sun is dim and seeks a better Sun, then reaches a special house containing the sun-box.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 71 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 73 / THE SALMON.! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 75; lines 4956-5050 confidence: medium

The canoe goes downriver to the Salmon country; the boy is unseen by other passengers until landing, and the Salmon boy calls him his brother.

The youth passes through successive nonhuman fish territories and survives dangers by following the Salmon boy's warnings and gestures.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 73 / THE SALMON.! / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 75 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 77; lines 5053-5143 confidence: high

The young man tells his brother he will visit the Sun and heaven; after being covered with down, a large feather flies upward and disappears.

The young man is covered with eagle-down; a large feather rises in circles and disappears into the sky, after which he is in heaven and resumes human shape.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 307 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 309 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 311 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 313; lines 18713-18760 confidence: medium

"alone with his guardian spirit in the mountains, fasting, sweating, and praying, until he gained the desired knowledge"

The opening lines describe prolonged mountain isolation alone with a guardian spirit, with fasting, sweating, and prayer until knowledge is gained.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 309 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 311 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 313 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 319; lines 18763-18848 confidence: high

The rites continue until the lad dreams of an animal or bird; that being becomes a lifelong protector or guardian spirit, offers help and danger-protection, imparts power, magic, and knowledge of the living and dead worlds, and provides a summoning song.

The rites continue until the lad dreams of an animal or bird, which becomes a lifelong protector and source of song, power, magic, and knowledge.
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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 21209-21292 confidence: high

When game is lacking, a shaman or hunter makes Suppleauels: naked night vigil on brush near a fire, expected vision, morning washing, prayer, song at a stream, communal washing and song, directed hunting, delayed eating, and later game abundance.

A practitioner performs an all-night vigil, expects a vision, washes and prays at a stream, sings with the hunters, then provides directions that lead to game abundance.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 371 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 373 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 375 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 379; lines 21983-22119 confidence: high

Girls’ drinking tubes used in puberty ceremonials carry symbols of trail crossings, trenches, stars, and other ceremonial objects; one old robe or pouch design is said to have unknown meaning.

Girls’ and boys’ puberty ceremonial objects are decorated with meaningful markings, and the boy’s apron maps solitude, prayer, travel, and the attempt to obtain a guardian spirit.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 371 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 373 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA, 375 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 379; lines 21983-22119 confidence: medium

A blanket dream design contains mountains, suns, beetles, a deer pursued by two Indians, grizzly bears, two large loons as the wearer’s principal guardian spirits, a lake with trees, canoe, man, trail lines, and the owner’s pipe.

The blanket and apron designs display dreams, guardian spirits, travel lines, mountains, lakes, and figures connected with the wearer’s or boy’s spiritual and future life.
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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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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

An old Beaver appears at the bluff and tells the man that his wife and son entered a cave; he follows and finds their tracks on a grassy slope.

The old Beaver first points to a cave and later instructs the man to enter water that will lead him to another world.
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The Mythology of the Bella Coola Indians THE WOMAN WHO MARRIED THE STUMP. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 103 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 105 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 107; lines 6713-6746 confidence: high

The youth resolves to stay in the mountains and die rather than return without seeing a supernatural being; he stays nearly a whole year.

The youth leaves home, stays in the mountains nearly a year, and refuses to return without seeing a supernatural being.
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The Mythology of the Bella Coola Indians TRADITION OF SATSQ. / TRADITION OF ANOTHER VILLAGE. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 69 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 71; lines 4750-4848 confidence: medium

Raven reaches a green-blue place covered with abalone shells; Chief Prlxané’mx: offers shells for Raven’s dance, gives him a shell-covered hat and a name, and Raven later gives many shells to his brother.

Raven desires the beautiful green-blue color, finds abalone shells covering the ground, and receives shells and a shell-covered hat from Prlxané’mx:.
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Tlingit Myths and Texts FOOTNOTES: / ABSTRACTS OF MYTHS / MYTHS RECORDED IN ENGLISH AT SITKA / FOOTNOTES:; lines 24541-24660 confidence: high

Four brothers follow their dog and a cloud into the sky, descend beyond the world, encounter a one-legged salmon spearer, steal his spear point, suffer the death of three brothers, and are restored by the fourth with aid of red paint, a rattle, and the dog.

The brothers follow their dog and a cloud into the sky and emerge at a steep place on the other side of the world.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10651-10748 confidence: high

The girl says her grandmother sent her; the old woman asks why the boy came, and he says it is for his playmate who was taken up. She says the playmate is in the moon's house.

The youth states that he came because his playmate was taken up, learns the playmate is in the moon's house, and rescues him through the smoke hole.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 10851-10953 confidence: medium

Gᴀmnāˊtckǃî grieves and wonders how to search under water; before eating he takes red and black paints, raises the edge of the water like a blanket, and walks underneath as on land.

Gᴀmnāˊtckǃî raises the edge of the water like a blanket and travels beneath it in search of his wife.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 14833-14948 confidence: medium

The elder says, 'My mother said we could not marry Mountain Dweller.' The host says he is 'very difficult' to approach and names Crushing-mountain, fighting dogs, kelps, a knife, and a whetstone.

The sisters explain their journey in terms of marrying Mountain Dweller, whom the host calls very difficult to get near; the host then gives obstacle instructions.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 14950-15074 confidence: medium

The visitors answer that they came because Mountain Dweller had been said not to marry them; the grandmother says he is very difficult to approach.

The visitors travel because it was said Mountain Dweller would not marry them; a helper says he is difficult to approach, and after they cross obstacles he marries both.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1925-2021 confidence: medium

The youth reaches a large lake with a long town across it, hears people playing, wonders how to cross, then sees smoke under his feet and enters a door to the dwelling of Woman-always-wondering.

The youth follows the lost helper to a large lake, learns from an old woman that the animal’s people live across it, and receives instructions for a canoe that enlarges and crosses by wishing.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 2023-2116 confidence: high

The man lands on the other side, makes the canoe small and pockets it, then watches boys playing with a round twisted thing called gîtcxᴀnag̣āˊt, translated as rainbow.

The man travels to the wolf-chief’s village, is recognized as human, receives empowered objects and instructions, experiences an anomalous duration, and returns to his town.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 9871-9972 confidence: medium

Strength sends the boy to another village to call for his uncle’s life and his village people’s life; if they allow it, they will hand him a box, and he must not strike unless they refuse.

Strength sends the boy to demand the lives of his uncle and village people from another village, where a box may be handed over.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6845-6926 confidence: high

The chief asks the grouse how it knows dancing; the grouse says a person on an island knows medicine for dancing and fighting, and tells the chief to fast to see this great medicine-man.

After fasting, the chief dreams that a man gives precise instructions for making medicine from natural and animal components and placing it in a windy tree.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 6928-7021 confidence: medium

Four boys from Klawak hunt black ducks that draw them out to sea until their canoe upsets. A shaman named Tuxstā is given property, sends his spirit, and says the boys' spirits took the road to the land-otters' dens.

Property is given to Tuxstā, who sends his spirit after the missing boys and reports their route to the land-otter dens.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL; lines 7457-7552 confidence: high

A spirit says nonhuman beings will invite Sǃāwᴀˊn; a canoe arrives, he packs his things, enters, is covered with a mat, and reaches a village with fine painted houses.

Sǃāwᴀˊn is summoned by nonhuman land otters, travels covered by mat to their village, cures a patient, receives spirit knowledge, and is taken back home covered again.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12453-12542 confidence: medium

After the elder girl marries, she tells her husband about good copper in Copper Creek from Tsauda; the prince and three young men go by canoe upriver and smell increasingly fragrant odors.

The prince travels with companions to the head of Skeena River after hearing of good copper at Copper Creek.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12639-12748 confidence: high

The mother tells of an arrow with a living reptile-head and supernatural power, far away in the northwest in the house of Gutginsa'; many brave men have failed to gain it.

The mother tells of a supernatural arrow in the remote northwest; the son gathers companions, prepares a canoe, loads provisions, and departs to seek it.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 12750-12858 confidence: high

The prince bathes alone in a brook or pool to gain success; a supernatural young man claims the bathing-place; the prince apologizes, states his wish for revenge, and says Gutginsa' has a life arrow.

The prince seeks the life arrow held by Chief Gutginsa' in a far, difficult-to-reach place and follows supernatural directions to reach it.
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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 seeks a great shaman, witnesses ritual performance, receives powers from multiple shamans, and has his eyes rubbed by the chief before returning changed.
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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 / BOAS J / TSIMSHIAN MYTHS; lines 10440-10591 confidence: medium

Omen puts on sea-otter and marten garments and dancing blankets, arranges coppers and elk skins, leaves in sorrow, and sings a mourning song mentioning spearing fish, a fallen cormorant hat, the destruction of Dzi'gwa, and a shining garment.

Omen leaves the burned village and travels to a lake where she encounters a glittering garment and a supernatural halibut rising from the water.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS / BOAS J; lines 9753-9854 confidence: medium

The prince notices a large lake, travels on its ice in winter, climbs a mountain, sees smoke in a valley on the other side, returns late, and tells his crying wife what he saw.

The prince sees smoke beyond a mountain after crossing a frozen lake, and the family later crosses the lake and mountain toward a house and settlement.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 4517-4618 confidence: medium

The rest of the brothers set out one at a time, meet the same dangers, and leave their widows in camp. Only the youngest brother remains, mourning nine lost brothers; the widows try to keep him from going.

After nine brothers are lost by going in the same direction and meeting the same dangers, the youngest sets out, avoids the porcupine, and receives knowledge that his brothers lacked.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5264-5366 confidence: medium

The chief rewards the female shaman with a boy-slave, tells his six sons to purify themselves to bring back their only sister, and the family weeps.

The chief instructs his sons to purify themselves before bringing back their sister; the brothers isolate themselves, search hills and mountains, and the youngest departs with equipment and companions.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 5368-5411 confidence: medium

The young man travels and each evening burns something good in the fire while praying to supernatural powers to direct him to the place where his only sister lives.

The group travels day after day across mountains, valleys, rivers, and difficulties while seeking the sister with supernatural guidance.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6027-6137 confidence: medium

A new tale begins by saying that people long ago used to marry animals, birds, frogs, snails, mice, and so on; a wife-less chief asks for a woman of the Robin tribe or Sawbill Ducks.

The chief requests women of the Robin and Sawbill Duck groups, and selected hunters fast before departing to search mountains and sea.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6562-6664 confidence: medium

The old woman says the prince will reach Chief Pestilence's large house across a brook, should leave his companion by the brook, enter alone, announce he has come to be made beautiful, avoid the maimed people calling from both sides, and follow Chief Pestilence's call from the rear.

The prince follows special instructions, crosses a brook, avoids dangerous callers, reaches the chief, and undergoes a perilous transformation that grants beauty.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6666-6768 confidence: medium

Ashamed, the princess leaves with her maid, wishes to hang herself, is comforted, and travels toward Chief Pestilence's house to ask to be made beautiful.

The princess and maid leave home, travel through mountains, rivers, valleys, and a plain to Chief Pestilence's house seeking beauty, are maimed there, and return home unsuccessfully.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 6877-6983 confidence: medium

Villagers come out with bark and pitch-wood torches and search the woods and river for the prince, but do not find him; he sees their torch lights though they do not see him.

The prince leaves home at night and is taken by canoe to the home of the Spring Salmon out at sea.
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Tsimshian Mythology Tsimshian Mythology / TSIMSHIAN MYTHS; lines 7094-7198 confidence: medium

The great shaman Neswa-ye'°tk is brought with property. He puts on a grizzly-claw crown with eagle's down, dancing apron, red paint, rattle, and white eagle tail, while companions strike batons on a cedar board and he dances around the fire.

The named great shaman performs ritual songs and dances, declares the prince alive in the Salmon people's house, and later uses visions to track the Spring Salmon party's movement upriver.
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Tsimshian Mythology Tsimshian Mythology; lines 2130-2222 confidence: medium

A young man of the upper Skeena River gambles away his goods and those of his wife and two children; his wife has nothing to wear, the children have no food, and he leaves his empty house.

After losing everything, the young man leaves home, wanders over many mountains, follows a narrow trail, and finds a deep valley with TxamsEm's hut.
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Tsimshian Mythology Tsimshian Mythology; lines 2224-2294 confidence: medium

In his story, he says he wandered among mountains, rivers, and lakes, reached a great plain with grass and flowers, found a narrow trail, and walked almost fifteen days after reaching the plain.

The man's narrated route passes mountains, rivers, lakes, a great plain, and a valley, leading to a hut where a large man by the fire identifies himself as TxamsEm.
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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 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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Tsimshian Texts Tsimshian Texts; lines 66-154 confidence: high

The bird-skin and woodpecker-skin travelers fly upward through towns; people direct them farther if they want to find the place where the heavens meet.

The travelers fly upward through many towns and finally reach the hole in the sky at the place where the heavens meet.
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Tsimshian Texts Tsimshian Texts; lines 66-154 confidence: medium

Sucking-intestines hears of a chief's daughter beyond the hole where the heavens meet; he skins a bird, wears its skin, and flies. He then shoots a woodpecker, and another person wears that skin to accompany him.

Sucking-intestines begins the journey after hearing of a chief's daughter on the other side of the hole where the heavens meet.
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taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 481. / CHAPTER XL / K 2 / CHAPTER XII.; lines 6744-6910 confidence: high

The Yellow Emperor travels north of the Red Lake, ascends the K'un-lun Mountains, returns south, and loses his magic pearl; a note glosses it as his spiritual part or soul.

The Yellow Emperor loses a magic pearl glossed as his spiritual part or soul; ordinary faculties fail to find it, while Nothing gets it.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer B.C. 481. / CHAPTER XL / K 2 / CHAPTER XII.; lines 6744-6910 confidence: medium

The Yellow Emperor travels north of the Red Lake, ascends the K'un-lun Mountains, returns south, and loses his magic pearl; a note glosses it as his spiritual part or soul.

The Yellow Emperor ascends the K'un-lun Mountains and, on returning south, loses the magic pearl.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CAP. XII / CHAPTER XIII. / M 2 / CHAPTER XIV.; lines 8286-8441 confidence: medium

The speaker plays sounds producing no amazement: the law of spontaneity, like countless buds, formless joy, deep soundless bass, beginning nowhere and resting in void; the world enquires of the Sage, who follows eternal law.

The music of God is complete without machinery, cannot be heard or seen, fills heaven and earth, and is linked with the Sage and eternal law.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CAP. XII / CHAPTER XIII. / M 2 / CHAPTER XIV.; lines 8443-8585 confidence: medium

Confucius, aged fifty-one and not having heard Tao, travels south to P'ei to see Lao Tzu; Lao Tzu asks whether he has got Tao, and Confucius answers that he has not.

Confucius travels to Lao Tzu and reports long but unsuccessful searches for Tao in numbers and in Yin-Yang.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CAP. XII / CHAPTER XIII. / M 2 / CHAPTER XIV.; lines 8443-8585 confidence: medium

Lao Tzu says reputation is public property and charity and duty to one's neighbour are like caravanserais where one may stop for a night but not for long.

Charity and duty are compared to caravanserais where one may stop briefly, and the perfect men pass through them while going toward transcendental space.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CAP. XII / CHAPTER XIII. / M 2 / CHAPTER XIV.; lines 8443-8585 confidence: medium

The perfect men of old are described as passing through charity and duty to ramble in transcendental space, feeding on non-cultivation, living in no obligations, and enjoying transcendental inaction.

The perfect men of old feed on non-cultivation, establish themselves in no obligations, and enjoy transcendental inaction.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CAP. XII / CHAPTER XIII. / M 2 / CHAPTER XIV.; lines 8741-8807 confidence: medium

Lao Tzu cites fish-hawks, insects, and a self-producing hermaphroditic animal, then says nature, destiny, time, and Tao cannot be forced and that attainment of Tao enables accomplishment.

After Lao Tzu's teaching about Tao, Confucius stays inside for three months, returns saying he has attained, and Lao Tzu confirms the attainment.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 4821-4990 confidence: medium

T'ien K^n travels south of the Yin mountain to the river Liao and asks a Sage about governing the empire. The Sage rejects the question, says God has just turned him out a man, and speaks of soaring on light pinions beyond the cardinal points to Nowhere and Nothingness.

The Sage says he can be borne on light pinions beyond the cardinal points to the land of nowhere and the domain of nothingness.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI.; lines 15622-15791 confidence: medium

Lao Lai Tzu tells Confucius to get rid of dogmatism and specious knowledge; Confucius asks if he can enter Tao; Lao Lai Tzu questions his taking on the sorrows of all time.

Lao Lai Tzu tells Confucius to abandon dogmatism and specious knowledge, Confucius asks about entering Tao, and Confucius later says to get rid of small wisdom so that great wisdom will shine.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI.; lines 15622-15791 confidence: medium

Chuang Tzu discusses transcending human limits, says renouncing the world is not the fruit of perfect wisdom or virtue, mentions cataclysms and devouring flame, and says the perfect man leaves no trace.

Chuang Tzu describes the perfect man as transcending human limits, not withdrawing from the world, living in accord with mankind, suffering no injury, and being independent of others.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI.; lines 15793-15903 confidence: medium

Man has a spacious domain and the mind may roam to heaven; without room, faculties conflict, and some become hermits in forests or mountains.

The mind may roam to heaven, and those in deep forests or lofty mountains are described as becoming hermits.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CHAPTER XXVII.; lines 15906-16065 confidence: high

Yen Ch'eng Tzu Yu tells Tung Kuo Tzu Chi that after receiving instruction he became simple after one year, adapted after two, understood after three, developed intelligence after four, completed it after five, received spirit after six, knew God after seven, no longer had life and death after eight, and reached perfection after nine.

Yen Ch'eng Tzu Yu’s nine-year sequence after instruction moves through simplicity, adaptation, understanding, developed intelligence, spirit entering, knowing God, life and death no longer existing for him, and perfection.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 6085-6240 confidence: high

The Yellow Emperor has ruled for nineteen years; hearing that Kuang Ch'eng Tzu lives on Mount K'ung-t'ung and possesses perfect Tao, he visits and asks how to use heaven and earth for harvests and control the Two Powers of nature to protect living things.

The Yellow Emperor travels to Mount K'ung-t'ung to ask Kuang Ch'eng Tzu, reputed possessor of perfect Tao, about the nature of perfect Tao.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 6243-6406 confidence: high

A petitioner asks Kuang Ch'eng Tzu, said to possess perfect Tao, how the self may be preserved; Kuang Ch'eng Tzu says he will speak of perfect Tao.

The Yellow Emperor asks Kuang Ch'eng Tzu how to preserve the self, and Kuang Ch'eng Tzu gives instruction on perfect Tao.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 6243-6406 confidence: medium

Kuang Ch'eng Tzu describes the self as eternal and infinite, contrasts possessors and non-possessors of Tao in the hereafter, speaks of dust returning to dust, and offers to lead the petitioner through portals of Eternity into Infinity; he identifies his light with sun and moon and his life with heaven and earth.

Kuang Ch'eng Tzu offers to lead the petitioner through portals of Eternity into the domain of Infinity.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER IX. / CHAPTER X. / B.C. 481. / CHAPTER XL; lines 6408-6457 confidence: medium

The Spirit of the Clouds says he rarely meets the Vital Principle’s Holiness and asks to receive advice.

The Spirit of the Clouds asks for advice and later says that what he had long sought he has now found.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XII. / CAP. XII / CHAPTER XIII. / M 2; lines 7912-8067 confidence: medium

Shih Ch'eng Ch'i says he heard Lao Tzu was a Sage, travelled many stages to visit him, but now sees he is not a Sage; he accuses him of letting rats eat leavings, turning out his sister, lacking charity, and being stingy.

Shih Ch'eng Ch'i says he travelled many stages to visit Lao Tzu after hearing he was a Sage, then questions and criticizes him before asking about cultivation.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII.; lines 19302-19484 confidence: medium

Chuang Tzu is described as in accord with the spirit of the universe, at peace with creation, not judging right and wrong, living quietly, roaming with God above, and consorting below with those beyond life and death.

Chuang Tzu is described as in accord with the spirit of the universe, at peace with all creation, roaming with God, consorting with those beyond life and death, speaking of the root or origin, and harmonizing man with higher powers.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXV. / CHAPTER XXVI. / CHAPTER XXVII. / CHAPTER XXVIII.; lines 16617-16788 confidence: medium

At the rise of Chou, Po I and Shu Ch'i live in Ku-tu, go west to see men apparently possessing Tao, arrive at Ch'i-yang, and Wu Wang sends Shu Tan to make a treaty granting rank and emoluments, sealed with blood and buried.

Po I and Shu Ch'i decide to go west after hearing that men there are apparently in possession of Tao.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXVII. / CHAPTER XXVIII. / CHAPTER XXIX. / CHAPTER XXXI.; lines 18057-18201 confidence: medium

Confucius prostrates himself twice again, calls the meeting a godsend, and asks to follow the fisherman as a servant so that he may benefit from the teaching and learn the great doctrine.

After receiving the fisherman's teaching, Confucius prostrates himself, calls the meeting a godsend, and asks to follow as a servant in order to learn the great doctrine.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXVIII. / CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII.; lines 18443-18608 confidence: medium

Chuang Tzu distinguishes natural Tao without speech from artificial Tao with speech; Chu P'ing Man masters dragon-killing under Chih Li I but cannot use the skill.

The passage says knowledge of Tao without speech is natural and that speech belongs to the artificial.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXVIII. / CHAPTER XXIX. / CHAPTER XXXI. / CHAPTER XXXII.; lines 18443-18608 confidence: medium

The perfect man carries his mind back before the beginning, rests in nowhere, passes like flowing water, and merges with the infinite.

The perfect man carries his mind back before the beginning, rests in nowhere, passes like water, and is merged in the clear depths of the infinite.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4358-4517 confidence: medium

Tzu Sang Hu, Meng Tzu Fan, and Tzu Ch'in Chang discuss being and not being, doing and not doing, mounting to heaven, roaming through clouds, passing beyond space, and oblivion of existence; they smile and become friends.

The three companions ask who can mount to heaven, roam through clouds, pass beyond space, and remain oblivious of existence without end.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4698-4818 confidence: medium

I Erh Tzu says, “I should like to be on its confines”; Hsii Yu replies that one who has lost his eyes or has a film over them cannot appreciate beauty or distinguish a blue sacrificial robe from a yellow one.

I Erh Tzu expresses a desire to approach the confines, and Hsii Yu responds by describing the Master who sustains heaven, earth, and all forms, saying that this is whom I Erh Tzu should seek.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 4698-4818 confidence: high

Yen Hui tells Confucius he is getting on because he has got rid of charity and duty; Confucius says this is very good but not perfect.

Yen Hui’s stages move from renouncing ethical and ritual categories to renouncing body and reasoning powers, after which he says he has become One with the Infinite; Confucius describes this as freedom from bias and passing into beginningless and endless space.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER X. / B.C. 481. / CHAPTER XL / K 2; lines 6459-6583 confidence: medium

Given territory, there is Man; Man is not to be managed as a mere thing. Those who understand this may wander between the six limits of space and travel over earth unrestrained.

The passage describes free wandering between the six limits of space and spiritual sight beyond the natural horizon.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIII. / M 2 / CHAPTER XIV. / CHAPTER XV.; lines 8974-9008 confidence: medium

The Tao of the pure and simple consists in preserving spirituality; preserving it leads to unity with spirituality and due relationship with God.

The passage says that preserving spirituality leads a person to become one with that spirituality and to enter relation with God.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12318-12482 confidence: high

Knowledge travels north across Black Water and over Dark-Steep Mountain, meets Do-nothing Say-nothing, and asks how Tao may be known, approached, and attained.

Knowledge travels to several figures and repeatedly asks how Tao can be known, approached, and attained.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12318-12482 confidence: high

Knowledge asks the Yellow Emperor, who says Tao may be known, approached, and attained through no thoughts, no cogitations, resting in nothing, according in nothing, following nothing, and pursuing nothing.

The Yellow Emperor states that Tao is known and attained through no thought, no resting, no according, no following, and no pursuing, and links practice with loss leading to inaction.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12484-12655 confidence: high

Yeh Ch'iieh asks P'i I about Tao; P'i I instructs him to control the body, concentrate on One, restrain knowledge, and become aimless as a new-born calf.

The passage repeatedly advises concentration on One, keeping back or discarding knowledge, fasting and discipline, and rejects extensive study and dialectic as the means to Tao.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12657-12823 confidence: medium

Chuang Tzu invites the interlocutor to the palace of Nowhere, to practice inaction, and to move up and down the realms of Infinity where even the greatest intellect finds no end.

Chuang Tzu invites the interlocutor to the palace of Nowhere, to practice inaction, and to move through the realms of Infinity beyond ordinary goals.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL / CHAPTER XXII.; lines 12825-13001 confidence: medium

Light asks Nothing whether it exists or does not exist, and receives no answer.

Light questions Nothing, waits for its appearance, and cannot see, hear, or seize it.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL; lines 11672-11842 confidence: low

Yen Yuan says he can follow Confucius walking, trotting, galloping, speaking, arguing, and preaching Tao, but cannot follow when Confucius goes beyond the bounds of mortality.

Yen Yuan says he can follow Confucius in ordinary actions and teaching but can only stand staring behind when Confucius dashes beyond the bounds of mortality.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX. / CHAPTER XXL; lines 11844-12016 confidence: medium

Confucius visits Lao Tzu, whose washed hair hangs down to dry and whose frame seems like dry wood or a lifeless body; Lao Tzu says, "I was wandering ... in the unborn."

Lao Tzu says he was wandering in the unborn, and a note links familiarity with life before birth to concentration on life after death.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13069-13226 confidence: high

Nan Yung Ch'u straightens his seat and asks what one of his age should do to attain this teaching.

Nan Yung Ch'u asks how to attain the teaching, and Keng Sang Ch'u instructs him to preserve form, secure vitality, and let no anxious thoughts intrude for three years.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13069-13226 confidence: medium

Keng Sang Ch'u says, "I cannot transform you" and asks, "Why not go south and see Lao Tzu?"

Keng Sang Ch'u says he cannot transform Nan Yung Ch'u and tells him to go south to see Lao Tzu.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13228-13388 confidence: high

Nan Yung takes provisions, journeys seven days to Lao Tzu's abode, says he has come from Keng Sang Ch'u, and Lao Tzu asks why he has brought “all these people,” glossed as his intended questions.

Nan Yung makes a seven-day journey to Lao Tzu, presents dilemmas about conduct and knowledge, and asks for advice and later for the art of preserving life.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XX. / CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII.; lines 13555-13727 confidence: medium

The speaker instructs discarding stimuli of purpose, freeing the mind, removing virtue-entanglements, and piercing Tao-obstructions; twenty-four listed impediments are followed by a sequence ending in inaction that accomplishes.

The sequence from rejecting twenty-four impediments to ordered mind, repose, clear perception, unconditionedness, and effective inaction presents an inward cultivation pattern.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 14761-14923 confidence: medium

The true Sage is free from embarrassments; all things are to him as One, though he does not know it as such; he remains the same amid action.

Jen Hsiang Shih reaches the centre where infinities converge, recognizes no ordinary measures, and is described as part of One; the true Sage also treats all things as One.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 15095-15257 confidence: medium

Poh Chii studies under Lao Tzu and proposes wandering over the world; Lao Tzu refuses and says the world is the same there as here.

Poh Chii proposes wandering the world and beginning by confronting and mourning executed malefactors in Ch'i.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 15423-15460 confidence: medium

"When I seek for a beginning, I find only time infinite. When I look forward to an end, I see only time infinite."

The speaker frames an inquiry into beginning and end, but both directions lead to infinite time and the rejection of finite explanatory origins.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 13928-14100 confidence: high

The Yellow Emperor goes to see Tao upon Chu-tz'u Mountain with named attendants. In the wilds of Hsiang-cheng, the seven sages lose the road and have no one to ask.

The Yellow Emperor travels to see Tao at Chu-tz'u Mountain, reaches the wilds, loses the way, and must ask a guide who knows where Tao abides.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 13928-14100 confidence: medium

The boy says that an old man advised him to mount the chariot of the sun and visit the wilds of Hsiang-cheng; his sight improved, and he now dwells without the points of the compass.

The boy recounts dim sight, an old man’s advice to mount the chariot of the sun and visit the wilds, improved sight, and dwelling outside the compass points.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 14274-14448 confidence: medium

Tzu Chi sits leaning on a table, looks to heaven, sighs, and is asked how his body is like dry wood and his mind like dead ashes.

Tzu Chi's cave dwelling, dry-wood/dead-ashes image, concern that he manifested himself for recognition, and movement farther away support a pattern of withdrawing from public identity.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXL / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 14612-14758 confidence: high

Destruction of states and slaughter are attributed to failure to examine; walking depends on ground not trodden, and limited knowledge depends on what is not known to apprehend God.

The passage states that limited knowledge depends on what is not known to apprehend God, and that from the unknowable one reaches the known through investigation.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII. / INDEX; lines 20399-20753 confidence: low

The index includes Perfect Man, Pure Man, True Sage, Wise Ruler, and related sage headings.

The index includes Magic Circle, Portal of God, Secret of existence, Perfect Man, and True Sage.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXXI. / CHAPTER XXXII. / CHAPTER XXXIII. / INDEX; lines 20755-21074 confidence: low

The Tao entry lists subtopics including axis of Tao, perfect Tao, Tao giving form, man born in Tao, Tao in everything, eternal Tao, how to reach Tao, Tao everywhere, Tao and Te, and Tao and fatalism.

The Tao entry includes subtopics such as the axis of Tao, perfect Tao, man born in Tao, eternal Tao, how to reach Tao, Tao everywhere, and Tao with Te.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XV. / CHAPTER XVI. / O 2 / CHAPTER XVII.; lines 9192-9331 confidence: medium

The Spirit of the River laughs for joy, journeys downstream eastward, reaches the ocean, and changes countenance after seeing no limit to its waves.

The River Spirit journeys downstream to the ocean and receives instruction after emerging from a narrow sphere.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer Chuang Tzŭ: Mystic, Moralist, and Social Reformer / TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS,; lines 571-688 confidence: medium

The passage questions including the Tao-Te-Ching among sacred books, says it contains some Lao Tzu sayings and later material, links it with alchemical research and the elixir of life, and describes modern Taoism as mixed with nature-worship and Buddhistic ceremonial.

The passage links a later Taoist textual period with alchemical research and gropings after the elixir of life.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11038-11195 confidence: medium

I Liao says the State of Lu is the prince's skin and urges him to put away body and skin, cleanse the heart, purge passion, and go to the land where mortality is not.

I Liao urges the prince to discard power, leave the world behind, trust in Tao, and go to the land where mortality is not.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11038-11195 confidence: medium

The prince objects that the road is long and dangerous, with rivers and hills to cross and no boat or chariot; I Liao replies that, unhindered by body and unfettered in mind, the prince will be a chariot to himself.

When the prince lacks boat or chariot for the long dangerous road, I Liao says that unhindered by body and unfettered in mind he will be a chariot to himself.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer O 2 / CHAPTER XVII. / CHAPTER XIX. / CHAPTER XX.; lines 11197-11347 confidence: medium

The philosopher advises decreasing expenditure and desires; without provisions there will be enough, and the Highness will travel through river and sea into shoreless illimitable space after escorts return.

The Highness is told to lessen desires, travel through river and sea beyond the border-land, and roam with Tao alone through Infinite Nought.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 1039-1121 confidence: medium

The passage says mysticism and scepticism flourish in the same atmosphere; the sceptic accepts things as they are, while the mystic retires inward and dreams of a state opposed to the world of fact.

The passage says the mystic retires into himself and contrasts Lao Tzu's hidden, inward Tao with Confucius's practical social duties.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 690-784 confidence: low

Moore states that the doctrine of relativity is common in Greek and modern philosophy, and that it may lead either to skepticism about real knowledge or to idealism that turns from sense toward reason and the inward voice; he names the Sophists and Heracleitus as Greek representatives.

Moore states that the relativity of sense knowledge may lead one to turn from the outward in order to listen to the inward voice.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 867-949 confidence: medium

Confucius, speaking as a disciple of Lao Tzu, rebukes a follower with the teaching of heart-fasting; Tao abides only where self is gone, and the Duke of She is told destiny is higher than duty.

The passage distinguishes bodily fasting from fasting of the heart and says Tao can abide only in a life rid of self.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer TRANSLATED FROM THE CHINESE / HERBERT A. GILES / CONTENTS, / HERBERT A. GILES.; lines 951-1037 confidence: high

The passage says Chuang Tzu protests against externality; Christianity also teaches inwardness; Taoism contrasts with Confucianism’s finite, worldly prudentialism; and the sage seeks the Absolute, the Infinite, the Eternal, and Tao.

The sage seeks the Absolute and Tao, and the road to Tao is described as abstraction from self rather than external action or finite practical systems.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH RI. THE TAO TEH KING. 55 / CH. XVI. THE TAO TEH KING. 59 / CH. XVIII. THE TAO TEH KING. 61 / CH. XXIII. THE TAO TEH KING. 65; lines 4064-4156 confidence: medium

One making the Tao his business agrees with those pursuing the Tao, those pursuing its manifestation, and those failing in both; each group has happiness of attaining, while insufficient faith leads to want of faith.

The passage describes making the Tao one's business, agreeing with other pursuers and even failures, and attaining happiness in relation to the Tao; the commentary calls this entire conformity to the Tao.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. I. INTRODUCTION. 5 / CHI, INTRODUCTION, 9 / CHAPTER Ih: / CH, II1. INTRODUCTION. 19; lines 2118-2255 confidence: high

The passage describes breath management and animal-like exercises and reports Kwang-3ze's disapproval of practitioners who use such methods because they desire longevity.

Multiple examples connect obtaining, knowing, or cultivating the Tao with long life, youthful appearance, or absence of bodily decay.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH. I. INTRODUCTION. 5 / CHI, INTRODUCTION, 9 / CHAPTER Ih: / CH, II1. INTRODUCTION. 19; lines 2118-2255 confidence: medium

Kwang-3ze narrates interviews between Hwang-Ti and Kwang Khang-yze, who teaches that the Perfect Tao is obscure, dark, and silent, and instructs the sovereign to be still and pure, avoid bodily toil and vital agitation, still the senses and mind, guard the inner, and close external avenues so the body may live long.

Kwang Khang-yze instructs Hwang-Ti in the hidden Perfect Tao, requiring stillness, purity, non-agitation of vital force, inward guarding, and shutting external avenues.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH.V. INTRODUCTION. 39 / CH. V, INTRODUCTION. 4I / CH. VI. THE TAO TEH KING, 51 / CH RI. THE TAO TEH KING. 55; lines 3560-3710 confidence: medium

The Tao is looked at but not seen, listened to but not heard, and grasped at but not held; these qualities are named the Equable, the Inaudible, and the Subtle, then blended as The One.

The Tao is sought through seeing, hearing, grasping, meeting, and following, yet remains unseen, unheard, ungrasped, formless, and ancient.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CHAP. / V. ON THE TRACTATE OF ACTIONS AND THEIR RETRIBUTIONS / CONTENTS. 1X / PREFACE.; lines 394-520 confidence: medium

The passage lists “the cultivation of the Tao as a rule of life favourable to longevity,” “Alchemy,” “the search for the pills of Immortality and the Elixir vitae,” “visions of Spirits,” “Magical arts to control them,” and “Purgatory and everlasting Hell.”

The passage explicitly mentions Taoist searches for pills of immortality and the elixir vitae.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) COAPTER IV. / CHAPTER V. / CH.V. INTRODUCTION. 39 / CH. V, INTRODUCTION. 4I; lines 2970-3091 confidence: high

The Kang family’s Taoist headship is described as hereditary; Kang Liang supports Lid Pang by wisdom and bravery, then abandons politics for a vain quest for the elixir of life.

Kang Liang spends his latter years in a vain quest for the elixir of life, while Kang Tao-ling later compounds the grand elixir or pill.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) COAPTER IV. / CHAPTER V. / CH.V. INTRODUCTION. 39 / CH. V, INTRODUCTION. 4I; lines 3093-3246 confidence: medium

The passage says one must be without desire to sound the deep mystery, whereas desire sees only its outer fringe; the two aspects are really the same, receive different names, and together are called Mystery, whose deepest place is the gate of the subtle and wonderful.

The text says that without desire one may sound the deep mystery, while desire allows only the outer fringe to be seen.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 301; lines 14816-14898 confidence: medium

Three years later, while rambling east and passing the wild of Sung, Yiin Kiang meets Hung Mung, addresses him as Heaven, bows twice with his head to the ground, and seeks instruction.

Yiin Kiang repeatedly seeks Hung Mung, bows to receive instruction, and asks for a word; Hung Mung answers with teachings about non-action, chaos, and return.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 1. SECT.VI. THE WRITINGS OF KWANG-8ZE. 239 / PT, IOSECT.VI, THE WRITINGS OF KWANG-38ZE, 241 / PT.I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 243 / PT, I. SECT.VI. THE WRITINGS OF KWANG-8ZE. 245; lines 12411-12502 confidence: high

Nii Yii says Pt-liang had the abilities of a sagely man but not the Tao, while Nii Yii had the Tao but not the abilities, and that he wished to teach him deliberately.

Nii Yii deliberately teaches Pt-liang through staged periods of three, seven, and nine days, each marked by deeper renunciation and insight.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 301 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 303; lines 14901-14983 confidence: medium

Yin Kiang says: Heaven has conferred knowledge of its operation, revealed its mystery, and what he sought all his life he has now obtained.

Yin Kiang describes a lifelong search for Heaven's operation and its mystery, now obtained.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. 11, -THE WRITINGS OF KWANG-3ZE. 285 / PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295; lines 14550-14687 confidence: medium

After nineteen years on the throne, Hwang-Ti hears that Kwang Khang-3ze lives on the summit of Khung-thung and goes to see him.

Hwang-Ti travels to the summit of Khung-thung to consult Kwang Khang-3ze, whom he believes to know the perfect Tao.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. 11, -THE WRITINGS OF KWANG-3ZE. 285 / PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295; lines 14690-14813 confidence: medium

The speaker uses premature rain, leaf-fall, and extinction of sun and moon to criticize Hwang-Ti's government and says he is not fit to be told the perfect Tao.

Hwang-Ti first receives rejection, then gives up government, undertakes solitary withdrawal, returns with prostrations, and asks for instruction about the body and Tao.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II, SECT. 11, -THE WRITINGS OF KWANG-3ZE. 285 / PT, II, SECT. 111. THE WRITINGS OF KWANG-8ZE. 287 / PT. 11. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 291 / PT, II. SECT.IV. THE WRITINGS OF KWANG-8ZE. 295; lines 14690-14813 confidence: high

Kwang Kang-ze rises, calls the question good, and says the perfect Tao's essence is deepest obscurity, its reach darkness and silence, with nothing seen or heard; spirit held in stillness corrects the body.

The perfect Tao is described as obscure, dark, and silent; Kwang Kang-ze instructs stillness, purity, closed senses, inward watching, and avoidance of excessive knowledge.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 301 / PT. II. SECT. IV. THE WRITINGS OF KWANG-8ZE. 303 / PT, I. SECT. 1V. THE WRITINGS OF KWANG-8ZE. 305 / PT. II. SECT. V. THE WRITINGS OF KWANG-38ZE. UY; lines 15257-15351 confidence: high

Hwang-Ti employs Wisdom, Li A, and Ahieh Kau to search for the pearl, and each is unable to find it.

The pearl, identified in a note with the Tao, is not found by Wisdom, clear-sightedness, or debate, but is found by Purposeless.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. II. SECT. V. THE WRITINGS OF KWANG-38ZE. UY / PT. II, SECT. V. THE WRITINGS OF KWANG-38ZE, 313 / PT. II. SECT. V. THE WRITINGS OF KWANG-8ZE, 315 / PT. W. SECT. V. THE WRITINGS OF KWANG-3ZE. 317; lines 15675-15795 confidence: low

A new paragraph says Kun Mang, on his way to the ocean, meets Yiian Fung on the shore of the eastern sea. The attached note says these are not names of men, compares them with Yiin Kiang and Hung Mung in the preceding book, and says Kun Mang is understood as the great primal ether; the supplied passage cuts off the explanation after 'by Yiian'.

The passage begins a new episode in which Kun Mang is on the way to the ocean and meets Yiian Fung on the eastern sea shore.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT. U.SECT.VI. THE WRITINGS OF KWANG-8ZE., 341 / PT.IL,SECT.VII. THE WRITINGS OF KWANG-8ZE. 345 / PT, I. SECT. VII. THE WRITINGS OF KWANG-8ZE. 347 / PT, I.SECT.VIIL. THE WRITINGS OF KWANG-8ZE. 351; lines 17177-17298 confidence: high

Confucius, in his fifty-first year and not having heard of the Tao, goes south to see Lao Tan, who asks whether he has got the Tao.

Confucius seeks the Tao through formal categories and consults Lao Tan, who says the Tao cannot be transmitted unless the receiver has the necessary inner and outer conditions.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) PT.I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 243 / PT, I. SECT.VI. THE WRITINGS OF KWANG-8ZE. 245 / PT.I.SECT.VI. THE WRITINGS OF KWANG-8ZE. 247 / PT. I, SECT.VI. THE WRITINGS OF KWANG-8ZE. 249; lines 12599-12691 confidence: medium

3ze-sang Hii, Mang 3ze-fan, and 3ze-#/in Kang are named as three friends; one asks about association without thought, action without evident cooperation, mounting into the sky, enjoying the mists, and going beyond limits.

One of the friends asks who can mount into the sky, enjoy himself among the mists, and disport beyond the utmost limits of things.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) ACTIONS AND THEIR RETRIBUTIONS. 243 / ACTIONS AND THEIR RETRIBUTIONS. 245 / APPENDIXES. / APPENDIX I.; lines 10115-10197 confidence: medium

The work is called one of the mystical canons of Taoism; Taoist mysticism is contrasted with Christian and Mohammedan contexts, theosophy, and Sufism; Wylie says it treats the subjection of mental faculties, leading to a condition corresponding to Lao-jze's nothingness before positive existence.

The text is described as a mystical canon involving subjection of mental faculties; Ko obtains the true Tao after ten thousand recitations, and scholars who understand or cultivate the text receive heavenly or immortal status.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APP. III. CLASSIC OF THE PIVOT OF JADE. 267 / APPENDIX IV. / APPENDIX V. / Book I.; lines 11214-11324 confidence: medium

The marsh-quail's laughter at the phang is likened to the earlier small creatures' comments; Yung-jze and Lieh-^ze are dismissed as not Great; the Perfect, Spirit-like, or Sage Man rides Yin and Yang, moves with the six elements, and enjoys himself at the gate of death.

The Perfect, Spirit-like, or Sage Man rides the twofold primal ether of Yin and Yang, moves with the six elements through change, and enjoys himself at the gate of death.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APP. III. CLASSIC OF THE PIVOT OF JADE. 267 / APPENDIX IV. / APPENDIX V. / Book I.; lines 11214-11324 confidence: medium

The appendix presents analyses by Lin Hst-/^ung; Book I's title is explained as perfect ease and mental wandering, associated with Old iTwang's life, and with a mind freed by expansive images of sea and air; the word Great is emphasized.

The title is explained as mental wandering or rambling in perfect ease, requiring freedom from restraint and worldly entanglement.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) APPENDIXES. / APPENDIX I. / CH. I, THE CLASSIC OF PURITY. 249 / CH. I. THE CLASSIC OF PURITY. 25 1; lines 10296-10384 confidence: high

The spirit of man loves Purity but the mind disturbs it; the mind loves stillness but desires draw it away. Sending desires away makes the mind still; cleansing the mind makes the spirit pure.

The passage presents a disciplined sequence: send desires away, cleanse the mind, purify the spirit, attain True stillness, and enter the True Tao.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) BOOK XIX. / Part II. Section XII. / PT. 11. SECT. XII. THE WRITINGS OF ZWANG-3ZE. 1 9 / C 2; lines 1400-1513 confidence: medium

The ruler describes a distant difficult route with rivers and hills and no boat or carriage; the officer says abandoning personal state and the wish to remain will serve as a carriage.

The ruler's distant journey becomes possible when the officer counsels abandoning personal state, reducing wants, crossing waters, and enjoying the Tao in Great Vacuity.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI.; lines 11624-11703 confidence: high

Getting the Tao is called difficult; Nii Yii's account to Nan-po 3ze-khwei includes three, seven, and nine days of attainment, inward withdrawal, disregard of time, and seeing death and life as phenomena.

The passage describes timed degrees of attainment, rejection of worldly matters, disregard of time, inward movement, and comprehension of life and death as phenomena.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book IL / BK. II. ANALYSES OF BOOKS OF XWANG-3ZE. 277 / BK. II. ANALYSES OF BOOKS OF ZWANG-3ZE. 279 / Book VI.; lines 11624-11703 confidence: high

Mang-sun 3hai waits for future transformation and obtains the Tao through mental unconsciousness; l-r 3ze wishes branding effaced and dismemberment removed by hearing the substance of the Tao.

Yen Hui separates body and mind, puts away knowledge, and becomes one with the Great Pervader; other examples stress mental unconsciousness and obliviousness.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book IX. / Book XI. / BK. XI. ANALYSES OF BOOKS OF ZWANG-3ZE. 287 / Book XX.; lines 11903-11921 confidence: medium

"must begin by emptying himself"; "Rip your skin from your body, cleanse your heart, and put away your desires"; afterward "you can enjoy yourself in the land of Great Vacuity."

The seeker must empty himself, cleanse the heart, put away desires, and only afterward enjoy himself in the land of Great Vacuity.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXI. / Book XXH. / Book XXIII. / Book XXIV.; lines 12773-12826 confidence: high

“Hwang-Ti, with six attending sages, in quest of the Tao, meets with a wise boy herding horses.”

Hwang-Ti travels with six attending sages in quest of the Tao and meets a wise boy herding horses.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Book XXI. / Book XXH. / Book XXIII. / Book XXIV.; lines 12773-12826 confidence: high

Nan-po Tze-khi and his attendant Yen Cheng-tze are named; trance is called the highest result of the Tao, with a practical lesson to be drawn from it.

The passage states that trance is the highest result of the Tao and that a practical lesson is to be drawn from it.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. I, THE CLASSIC OF PURITY. 249 / CH. I. THE CLASSIC OF PURITY. 25 1 / CH. II. THE CLASSIC OF PURITY. 253 / APPENDIX II.; lines 10469-10548 confidence: high

Li K/iwan copied the text but did not understand it until "an old woman" made it clear "at the foot of mount Li"; he later died wandering "in quest of the Tao."

Li K/iwan wanders in the distant West before receiving explanation and later dies wandering among the hills in quest of the Tao.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. I. HARMONY OF THE SEEN AND UNSEEN. 259 / CH.III. HARMONY OF THE SEEN AND UNSEEN. 26 1 / CH. III. HARMONY OF THE SEEN AND UNSEEN. 263 / APPENDIX III.; lines 10894-10968 confidence: medium

Wylie says the Pivot of Jade is frequently read in assemblies of Taoist monks; Li Hsi-yueh says its object is to teach men to discipline and refine their spirit.

The treatise is said to teach discipline and refinement of the spirit, and the Pivot of Jade is explained through the North Star as a cosmic pivot and through the perfected spirit as jade-like.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. I. THE CLASSIC OF PURITY. 25 1 / CH. II. THE CLASSIC OF PURITY. 253 / APPENDIX II. / CH. I. HARMONY OF THE SEEN AND UNSEEN. 257; lines 10551-10638 confidence: medium

Wylie says the Treatise professes to reconcile Heaven’s decrees with mundane affairs; Li Hsi-yueh calls it a book of culture and refining; the editor says this suggests a Taoist devotee sublimated until ready for Immortality, while also noting fragmentary condition.

The editor states that Li Hsi-yueh’s description of the book as culture and refining suggests a Taoist devotee sublimated by study until ready to pass into the state of an Immortal.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. III. HARMONY OF THE SEEN AND UNSEEN. 263 / APPENDIX III. / APP. III. CLASSIC OF THE PIVOT OF JADE. 267 / APPENDIX IV.; lines 11057-11169 confidence: high

Introductory material identifies the work, states that author and date are unknown, notes Buddhist expressions, compares it with the K'ing Kang King category, and emphasizes all-day purity of body and mind.

The introductory note and practice instructions emphasize not leaving the Tao for any hour, purity of body and mind, cessation of thought, sensory restraint, and inward watchfulness.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. III. HARMONY OF THE SEEN AND UNSEEN. 263 / APPENDIX III. / APP. III. CLASSIC OF THE PIVOT OF JADE. 267 / APPENDIX IV.; lines 11057-11169 confidence: high

Section 1 instructs the practitioner to sit straight, close the mouth, stop thoughts, withdraw from seeing and hearing, watch inwardly, regulate long breaths, and thereby produce internal effects leading to prolonging life.

Breath regulation is followed by disappearance of mental excitement, rising kidney water, saliva production, efficaciousness attaching to the body, and acquisition of the way of prolonging life.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) CH. III. HARMONY OF THE SEEN AND UNSEEN. 263 / APPENDIX III. / APP. III. CLASSIC OF THE PIVOT OF JADE. 267 / APPENDIX IV.; lines 11057-11169 confidence: high

The true powers of the five elements unite into a boat-like cup of jade; bodily harmony spreads like chrismal unguent, and the practitioner experiences wind-like flexibility, thunder-like belly sound, and songs of Immortals.

The practitioner hears songs of Immortals, sees inner scenes and vacuous things, receives speech from Spirits, and dwells with the Immortals.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) FT. III. SECT. VII. THE WRITINGS OF A'WANG-SZE. 1 73 / PT. III. SECT. VII. THE WRITINGS OF KWANG-3ZE. 1 83 / PT. III. SECT. IX. THE WRITINGS OF A'WANG-3ZE. 1 93 / PT. III. SECT. IX. THE WRITINGS OF A'WANG-SZE. 1 99; lines 8255-8331 confidence: medium

Confucius bows twice, says meeting the fisherman is like the happiness of getting to heaven, asks to be his servant, and asks where he may receive instruction and complete his learning of the Great Way.

Confucius asks where the teacher lives so that he may receive further instruction and finish learning the Great Way; the stranger speaks of the subtlest mysteries of the Tao.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59 / BOOK XXIII. / Part III. Section I.; lines 3324-3445 confidence: high

Nan-yung asks how to become the Perfect man; Kang-sang instructs him to keep the body complete, hold life close, stop anxious thoughts, and practice for three years.

Nan-yung asks how to become the Perfect man, tries to learn the Way, and is sent to Lao-jze for further instruction.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59 / BOOK XXIII. / Part III. Section I.; lines 3324-3445 confidence: medium

Kang-sang says small flies cannot transform the bean caterpillar; Yueh fowls cannot hatch goose eggs but Lu fowls can; he attributes this to capacity and tells Nan-yung to go south to Lao-jze.

Kang-sang says his capacity is too small to transform Nan-yung and tells him to go south to Lao-jze.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59 / BOOK XXIII. / Part III. Section I.; lines 3324-3445 confidence: medium

Nan-yung takes rations and after seven days and nights reaches Lao-jze's abode; Lao-jze asks why he has come with many attendants, and Nan-yung turns to look behind him in fright.

Nan-yung takes rations and arrives at Lao-jze's abode after seven days and seven nights.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59 / BOOK XXIII. / Part III. Section I.; lines 3324-3445 confidence: medium

Lao-jze says he understood Nan-yung by looking into his eyes; he describes him as frightened, amazed, astray, and trying to recover his proper nature, like someone searching for lost parents at the bottom of the sea with a pole.

Lao-jze says Nan-yung wishes to recover his proper nature and compares him to someone seeking lost parents at the bottom of the sea with a pole.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF A'WANG-3ZE. 47 / PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV.; lines 2468-2549 confidence: medium

Knowledge goes north to Dark Water, ascends Imperceptible Slope, meets Dumb Inaction, asks three questions about the Tao, and receives no answer.

Knowledge travels through named regions and heights and repeatedly asks how to know, rest in, and make the Tao his own.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF A'WANG-3ZE. 47 / PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV.; lines 2468-2549 confidence: medium

At the palace of the Ti, Hwang-Ti says that no thought, no anxious consideration, dwelling nowhere, doing nothing, starting nowhere, and pursuing no path are first steps toward the Tao.

Hwang-Ti says the first steps toward the Tao are no anxious thought, dwelling nowhere, doing nothing, starting from nowhere, and pursuing no path.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2552-2676 confidence: medium

Nieh A'^ueh asks Phei-i about Tao; Phei-i instructs him to keep his body properly, attend to one thing, call in knowledge, make measures uniform, and says the spiritual will lodge with him, Tao will be his dwelling-place, and he will look like a new-born calf.

Nieh A'^ueh asks about Tao and Phei-i gives a set of instructions culminating in spiritual lodging, Tao as dwelling-place, and the look of a new-born calf.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2815-2937 confidence: medium

A'wang-jze imagines roaming in the palace of No-where and the region of Non-action, where the will is aimless in a vast waste; he describes the Tao as the limit of the unlimited and the boundlessness of the unbounded.

The speaker imagines roaming in the palace of No-where and being in the region of Non-action, with endless discussion, aimless will, and vague uncertainty in a vast waste.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. II. SECT. XIV. THE WRITINGS OF ZWANG-BZE. 49 / BOOK XXII. / Part II. Section XV. / PT. II. SECT. XV. THE WRITINGS OF A'WANG-SZE. 59; lines 2939-3058 confidence: medium

No-beginning says asking and answering about the Tao show lack of knowledge; those without internal knowledge cannot cross Khwan-lun or roam in the Grand Void.

The passage links internal knowledge to crossing Khwan-lun and roaming in the Grand Void, and Starlight attempts to apprehend Non-entity but can neither see, hear, nor grasp anything.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3 / PT. III. SECT. III. THE WRITINGS OF X-WANG-3ZE. 121 / PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35; lines 6151-6270 confidence: medium

The first-person speaker describes yearly progress: becoming docile, comprehending teaching, becoming plastic, advancing, receiving spirit, perfecting Heaven-given nature, knowing no difference between death and life, and attaining the Great Mystery.

The first-person sequence presents progressive years of transformation through teaching, culminating in the Great Mystery.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF X-WANG-3ZE. 9 1 / PT. III. SECT. II. THE WRITINGS OF XWANG-3ZE. 99 / H 2 / PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3; lines 4375-4470 confidence: medium

Nan-po Tzu-kh'i says he formerly lived in a grotto on a hill; Thien Ho came to see him, the multitudes of Khi congratulated Thien Ho, and Nan-po says recognition came because he had shown or sold what he had.

Nan-po Tzu-kh'i describes former self-display and being sought out, while the note glosses his later state as abjuring desire for worldly honour and desiring attainment in the Tao.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF X-WANG-3ZE. 9 1 / PT. III. SECT. II. THE WRITINGS OF XWANG-3ZE. 99 / H 2 / PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3; lines 4717-4824 confidence: medium

Human feet tread a small space but can go beyond it; knowledge is small but can go beyond what is already known to know Heaven, named as Great Unity, Mystery, Illuminator, Framer, Boundlessness, Truth, and Determiner.

The passage describes inquiry into Heaven and the Tao, gives multiple names for the object of knowledge, and urges inquiry until perplexity ceases.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. IX. THE WRITINGS OF A'WANG-3ZE. 1 93 / PT. III. SECT. IX. THE WRITINGS OF A'WANG-SZE. 1 99 / PT. III. SECT. IX. THE WRITINGS OF X-WANG-3ZE. 20I / PT. III. SECT. X. THE WRITINGS OF S:WANG-3ZE. 205; lines 8493-8579 confidence: medium

The small man’s wisdom is confined to presents, memoranda, and trivial matters; he goes astray regarding space and time and is kept by embodied matter from knowing the Grand Beginning; the perfect man directs his spirit to what preceded the Beginning.

The perfect man directs his spirit to what was before the Beginning, in contrast with the small man’s confinement by embodied matter and trivial concerns.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) S6 THE TEXTS OF TAOISM. BK. XXIII. / THE TEXTS OF TAOISM. BK. XXIII. / PT. III. SECT. I. THE WRITINGS OF A'WANG-3ZE. 89 / PT. III. SECT. II. THE WRITINGS OF X-WANG-3ZE. 9 1; lines 4001-4105 confidence: medium

Hwang-Ti goes to see Ta-kwei at a hill; Fang Ming is charioteer, another attendant occupies the third carriage place, two go before the horses, and two follow the carriage.

Hwang-Ti travels to see Ta-kwei at a hill, but the party of sages becomes lost and must ask a horse-tending boy who knows the way and the dwelling place.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 205 / PHILO OF ALEXANDRIA 207 / PHILO OP ALEXANDRIA 209 / PHILO OF ALEXANDRIA 211; lines 12100-12208 confidence: medium

Philo says the Divine Spirit does not remain among the many but is present with those who strip off things in genesis and come to God with unclothed and naked minds.

Those fit for the Divine Spirit strip off things in genesis and approach God with unclothed and naked minds.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 205 / PHILO OF ALEXANDRIA 207 / PHILO OP ALEXANDRIA 209 / PHILO OF ALEXANDRIA 211; lines 12100-12208 confidence: high

Moses fixes his tent outside the camp/body, makes his mind firm, worships God, enters darkness and the unseen land, abides there, and becomes mystes, hierophant, and teacher of divine things.

Moses enters darkness, described as the unseen land, abides there, and is initiated into the most holy mysteries.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 227 / PHILO OF ALEXANDRIA 229 / PHILO OF ALEXANDRIA 231 / PHILO OF ALEXANDRIA 233; lines 13266-13376 confidence: high

Divine Vision is identified as the object of the contemplative life and as connected with service of That-which-is.

The passage describes devotees ascending by rational faculties to the height of the aether in pursuit of divine vision.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 227 / PHILO OF ALEXANDRIA 229 / PHILO OF ALEXANDRIA 231 / PHILO OF ALEXANDRIA 233; lines 13266-13376 confidence: high

Those founding a brotherhood for wisdom long to see God, or at least His Image, the Most Holy Reason or Logos, and then the cosmos; philosophy strives to see these things.

A brotherhood for wisdom longs to see God, the Logos, and the cosmos, and philosophy is defined as striving to see these things clearly.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 239 / PHILO OF ALEXANDRIA 241 / PHILO OF ALEXANDRIA 243 / PHILO OF ALEXANDRIA 245; lines 13914-14019 confidence: medium

Philo interprets the stream as the Divine Reason or Logos flowing rapidly and regularly, diffusing all things and gladdening them; cosmos is called the City of God, and the wise soul is another city where God walks.

Jerusalem or the City of God is redirected from an earthly city to the peaceful contemplative soul where God walks.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 245 / PHILO OF ALEXANDRIA 247 / PHILO OF ALEXANDRIA . 249 / PHILO OF ALEXANDRIA 251; lines 14230-14334 confidence: medium

Mead introduces “The Yoga of Plotinus,” compares it with the preceding indications, and calls it probably a school method by which ecstasis was attained.

Plotinus’ exercise directs the practitioner to form a mental image of the cosmos whose parts remain distinct yet interpenetrate into one transparent sphere.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 245 / PHILO OF ALEXANDRIA 247 / PHILO OF ALEXANDRIA . 249 / PHILO OF ALEXANDRIA 251; lines 14230-14334 confidence: medium

The soul is to contain a transparent sphere of light with all things in it; the practitioner then conceives another sphere while removing mass, space, and the phantom of matter.

The practitioner is instructed to remove mass, space, and matter from the conceived sphere, then invoke God and pray for his coming.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 247 / PHILO OF ALEXANDRIA . 249 / PHILO OF ALEXANDRIA 251 / PHILO OF ALEXANDRIA 253; lines 14337-14510 confidence: high

The passage distinguishes God's many people from the higher one Race or Kin of God; perfected natural Disciples receive wisdom without toil and migrate to the incorruptible Race.

The perfected disciples receive wisdom beyond introductory exercises, and the true initiate of Isis goes beyond formal symbolic mysteries to search the deeper reason of sacred rites.
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Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 253 / THE MYSTERIES OP ISIS AND OSIRIS 257 / VOL. I. 17 / THE MYSTERIES OP ISIS AND OSIRIS 259; lines 14636-14734 confidence: medium

"making himself a vehicle of the Great Breath in his body rather than a mirror of the Mystery in his mind"; the passage says the son of the Nile Land would thereby seek for union.

The passage describes a seeker making himself a bodily vehicle of the Great Breath and seeking union with the Mystery.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 277 / THE MYSTERIES OP ISIS AND OSIRIS 279 / THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283; lines 16000-16116 confidence: medium

“Isis sensed it, she cut off one of her curls, and put on a mourning dress” and the city is said to bear the name Kopto.

Isis performs mourning acts and then wanders everywhere asking about the chest.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 20827-20977 confidence: high

The passage says contact between Hermas and Trismegistic literature also concerns a lost treatise referred to in The Sacred Sermon on the Mountain, and that a redactor was probably influenced by it.

Tat ascends or passes over a mountain at the start of his noviciate, becomes a suppliant, and receives doctrine hidden in riddles until purification.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 20979-21132 confidence: high

The Shepherd returns to Hermas, says earlier explanations were limited by his weakness in the flesh, and takes him to Arcadia, to a breast-like mountain, for further teaching.

Hermas is led by a revelatory guide to a mountain where further teaching is disclosed after spiritual strengthening.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 20979-21132 confidence: medium

Hermas is described as strongly Gnostic and as a permutation of the Sophia-mythus involving Christ and Sophia/Wisdom, the Son of God and his spouse or sister the Holy Spirit, King and Queen, Lord and Virgin Church, and an allegorical drama of inner nature.

The author describes Hermas's visions as mystic scenes of an allegorical drama of man's inner nature and a mystery-play of all time.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 363 / THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24; lines 21298-21462 confidence: high

Later Egyptian religion and Hellenistic religious circles are described as aiming at Gnosis, a definite mystical experience in visions and apocalypses; many Early Church circles are said to share this interest.

The passage explicitly identifies Gnosis as a definite mystical experience expressed through visions and apocalypses, and the embedded story treats visions and revealed mysteries as the expected result of proper religious practice.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OF ISIS AND OSIRIS 365 / THE MYSTERIES OF ISIS AND OSIRIS 367 / VOL. I. 369 24 / CONCEBNING THE JEON-DOCTRINE 393; lines 22351-22528 confidence: medium

The passage describes mystical seership as soaring beyond heaven into the Heaven of heavens, after which Aeon comes to denote a grade of Being rather than only transcendent unity.

The passage describes mystical soaring beyond heaven and says the final end of man is to become Aeon.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYSTERIES OP ISIS AND OSIRIS 279 / THE MYSTERIES OP ISIS ANB OSIRIS 281 / THE MYSTERIES OF ISIS AND OSIRIS 283 / THE MYSTERIES OF ISIS AND OSIRIS 285; lines 16119-16233 confidence: medium

Isis hears by a daimonian spirit of a voice, comes to Byblos, sits at a fountain-head downcast and weeping, and interacts affectionately with the Queen’s maids, imparting fragrance.

Isis hears by a daimonian voice, comes to Byblos, sits weeping at a fountain-head, and later identifies and claims the pillar connected with the hidden coffin.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTEKIES 183 / THE MYTH OF MAN IN THE MYSTERIES 185 / THE MYTH OF MAN IN THE MYSTERIES 187 / THE MYTH OF MAN IN THE MYSTERIES 189; lines 10958-11074 confidence: high

The speakers call themselves spiritual men and Christians; they choose from the Living Water, the Euphrates in Babylon, journey through the True Gate identified as Jesus the Blessed, and accomplish the Mystery at the third Gate.

The spiritual men choose from Living Water, journey through the True Gate identified with Jesus, and accomplish the Mystery at the third Gate.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 143 / THE MYTH OF MAN IN THE MYSTERIES 145 / VOL. I. 10 / THE MYTH OF MAN IN THE MYSTERIES 147; lines 8402-8516 confidence: high

"The beginning of Perfection [is] the Gnosis of Man, but the Gnosis of God is perfected Perfection."

The passage explicitly states that gnosis of Man begins the possibility of knowing God and that gnosis of God is perfected perfection.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 149 / THE MYTH OF MAN IN THE MYSTERIES 151 / THE MYTH OF MAN IN THE MYSTERIES 153 / THE MYTH OF MAN IN THE MYSTERIES 155; lines 8871-8994 confidence: high

Assyrian and Phrygian mysteries, and also Egyptian mysteries, are said to substantiate a teaching concerning Blessed Nature that is hidden and manifest.

The passage describes Blessed Nature as hidden and manifest and as the Kingdom of the Heavens sought within man.
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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 THE MYTH OF MAN IN THE MYSTERIES 191 / THE MYTH OF MAN IN THE MYSTERIES 193 / THE MYTH OF MAN IN THE MYSTERIES 195 / THE MYTH OF MAN IN THE MYSTERIES 197; lines 11394-11560 confidence: medium

The passage states there was a doctrine of the "descent of man from the Man Above" and his "return to that heavenly state" by mastery of cosmic powers.

The return to the heavenly state is said to occur by mastery of the powers of the cosmos.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE MYTH OF MAN IN THE MYSTERIES 197 / PHILO OF ALEXANDRIA 201 / PHILO OF ALEXANDRIA 203 / PHILO OF ALEXANDRIA 205; lines 11789-11885 confidence: medium

They are called contemplators of nature who scrutinize earth, sea, air, heaven, and the natures within them; their minds respond to the orderly motion of moon, sun, and stars.

The practitioners scrutinize earth, sea, air, heaven, and celestial motions while their souls gaze on powers above.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THBITRGIG HEBMES-OULT 85 / THE POPULAR THEURGIC HERMES-OULT 87 / THE POPULAR THEURGIC HERMES-CULT 89 / THE POPULAR THEURGIC HERMES-CULT 91; lines 5570-5678 confidence: medium

“whose actual form none of the gods can see,” and who transforms himself “into them all in visions.”

The addressee’s true form is invisible to gods, he transforms in visions, and the speaker invokes him for direct manifestation of the true form.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 93 / THE POPULAR THEURGIC HERMES-CULT 95 / THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101; lines 6084-6186 confidence: medium

Petosiris is associated with a hieratic theurgic invocation to Necessity for inducing her vision and ritually addressing her when she appears.

The passage describes a hieratic formula for invoking Necessity, inducing her vision, and addressing her when she appears.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 93 / THE POPULAR THEURGIC HERMES-CULT 95 / THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101; lines 6084-6186 confidence: high

Nechepso contemplates the aether all night, leaves his body in ecstasy, and hears a heavenly Voice addressing him.

Nechepso contemplates the aether all night, leaves his body in ecstasy, hears a heavenly Voice, and is guided through heaven-space.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-CULT 93 / THE POPULAR THEURGIC HERMES-CULT 95 / THE POPULAR THEURGIC HERMES-CULT 97 / MAIN SOURCE OF TRISMEGISTIC LITERATURE 101; lines 6084-6186 confidence: high

Nechepso contemplates the aether all night, leaves his body in ecstasy, and hears a heavenly Voice addressing him.

The Voice addresses Nechepso, appears as a substantial presence, and guides him through heaven-space.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE POPULAR THEURGIC HERMES-OULT 87 / THE POPULAR THEURGIC HERMES-CULT 89 / THE POPULAR THEURGIC HERMES-CULT 91 / THE POPULAR THEURGIC HERMES-CULT 93; lines 5681-5789 confidence: medium

The stronger form adjures the Light, the holy ray, by holy names, to remain until the speaker has besought its God and learned the desired things.

The Light is adjured to remain until the speaker has petitioned its God and learned the things desired.
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Thrice-Greatest Hermes, Vol. I: Prolegomena THE SEVEN ZONES AND THEIR CHARACTERISTICS 423 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 425 / THE SEVEN ZONES AND THEIR CHARACTERISTICS 427 / PLATO: CONCEENING METEMPSYCHOSIS; lines 23660-23753 confidence: high

Souls that best follow God keep the charioteer’s head lifted into the space without the firmament, are carried around the circuit, are troubled by horses, and only partly behold the things-that-are.

Souls follow God, strive toward what is above, lift toward the space outside the firmament, and seek sight of the things-that-are and the Plain of Truth.
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Thrice-Greatest Hermes, Vol. I: Prolegomena Thrice-Greatest Hermes, Vol. I: Prolegomena / VI PREFACE / G. R. S. M. / CONTENTS; lines 394-821 confidence: medium

Contents headings list Egyptian wisdom, the holy land of Egypt and its initiates, Thoth the initiator, doctrines and temples of initiation, the mystery of Horus’s birth, the Book of the Master, and steps of the path.

Headings on steps of the path, divine vision, gnosis and the search for truth, and the art of knowing and divinising support a quest-like spiritual pattern.
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Thrice-Greatest Hermes, Vol. I: Prolegomena Thrice-Greatest Hermes, Vol. I: Prolegomena / VI PREFACE; lines 198-272 confidence: medium

The passage says readers may be drawn backward along the Trismegistic tradition toward the “holy of holies” of the Wisdom of Ancient Egypt, and that sympathetic study may prove an initiatory process toward Archaic Gnosis.

The passage describes readers being drawn backward in time along the Trismegistic tradition toward the holy of holies of Egyptian Wisdom.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15; lines 9585-9787 confidence: medium

Tat says he sees through Mind and the Powers rather than with his eyes, describes himself as everywhere, and asks how the twelve torments of Darkness are driven out by the ten Powers.

Tat reports being in heaven, earth, water, air, animals, plants, womb-states, and everywhere, and later says he sees the All and himself in Mind.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15; lines 9789-9880 confidence: medium

The speaker says he has found praise-giving from the divine Aeon and rest in the divine will, the object of his search.

The speaker says that in the divine will, the object of his search, he has found rest, in a passage focused on inward illumination and mind-only perception.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEEMETICUM I. / POEMANDKES, THE SHEPHERD / OF MEN / PCEMANDRES, THE SHEPHERD OF MEN 5; lines 647-731 confidence: medium

Man-Shepherd gazes for a long time into the narrator's eyes, and the narrator trembles at the look.

The narrator beholds in Mind the Archetypal Form, described as existing before beginning and without end, after receiving Man-Shepherd's instruction.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10055-10195 confidence: medium

The term is explained as a way through and out, pathway, passage, or means of escape, and as suggesting the Way out of Ignorance.

The passage explicitly glosses the term as a means of escape and a way out of ignorance.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10055-10195 confidence: medium

The Naassene citation describes the Gate of Heaven and House of God, guarded for the spiritual; entrants cast away garments, become bridegrooms, obtain true manhood through the Virginal Spirit, and the Virgin conceives and bears a Son, described as a blessed Aeon of Aeons.

The cited Naassene passage describes the guarded Gate of Heaven and House of God, into which only spiritual entrants come after casting away garments.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COEPUS HEKMETICUM XIII. (XIV.) / VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY; lines 10197-10245 confidence: medium

A Philonic passage urges the Race of Devotees to strive for intuition of That-which-is, transcend the perceptible sun, and gaze on the Light beyond; a footnote compares the 'We'/'I' alternation with the Song of the Powers in Pistis Sophia.

The cited Philonic passage urges devotees to transcend the perceptible sun and gaze on the Light beyond.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25; lines 1474-1553 confidence: high

The seer seeks Gnosis of Nature as Great Mother and of God as Father of the worlds, concentrating his nature into one question.

The seer holds a single question about Gnosis and asks how the cosmos came into being, seeking Wisdom rather than merely joy and light.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAKY / ABOUT THE COMMON MIND 215 / ABOUT THE COMMON MIND 217 / COEPUS HEKMETICUM XIII. (XIV.); lines 9305-9509 confidence: high

Tat says Hermes spoke unclearly about Divinity in the General Sermons, said no one could be saved before rebirth, and promised instruction when Tat became a stranger to the world after the ascent of the Mount.

Tat seeks the unknown teaching of rebirth, becomes estranged from world-illusion, and is instructed to withdraw into himself so that his divinity may come to birth.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTAKY / TO ASCLEPIUS 69 / TO ASCLEPIUS 71 / TO ASCLEPIUS 73; lines 3493-3544 confidence: low

Egyptian priests are described as married, and their rule, like that of the Pythagoreans, is that a man should first discharge his social duty before retiring to contemplation.

The passage describes a sequence in which practical, political, social, or householder life is completed before retirement to contemplation.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) COMMENTARY / ON THOUGHT AND SENSE 137 / ON THOUGHT AND SENSE 139 / CORPUS HEEMETICUM X. (XL); lines 6075-6257 confidence: medium

Those able to drink in more of the Sight sometimes fall asleep out of the body into the fairest Spectacle, as Uranus and Cronus are said to have done.

The passage says some fall asleep out of the body into the fairest Spectacle, and that the Good draws the soul out of the body while transforming the person to essence.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 6895-7041 confidence: medium

The Vision Glorious is compared to a ray of Light and Life from a Spiritual Sun shining into the mind; ecstasis transcends bodily limitations and was possessed by forebears of the race into which Hermes and Tat are born.

The Vision Glorious is likened to a ray of the Spiritual Sun shining into the mind, and ecstasis is described as transcending bodily limitations.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 6895-7041 confidence: medium

A man's soul may be made like God while still embodied by contemplating the Beauty of the Good; this is called deification or apotheosis, and the Beauty of the Good is identified with Cosmic Order.

The soul can be made like God while still embodied by contemplating the Beauty of the Good; the commentator calls this deification or apotheosis.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETICUM X. (XL) / VOL. II. 10 / COMMENTAKY / VOL, II. 11; lines 7204-7367 confidence: medium

Gnosis is declared the only path of salvation or safety and is called the Way Up to the Mount or Olympian Path; Eleusis is interpreted as Anabasis, and a Naassene passage speaks of returning above.

Gnosis is called the only path of salvation or safety, and the commentary connects this Way Up with Eleusis/Anabasis and returning above.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) CORPUS HEEMETTCUM IV. (V.) / THE CUP OR MONAD / THE CUP OR MONAD 89 / THE CUP OR MONAD 91; lines 4139-4176 confidence: medium

"observe it with thy heart's eyes" and "thoult find the Path that leads above ; nay, that Image shall become thy Guide"

The Image is said to become the guide that leads toward the path above.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) DEFINITIONS OF ASCLEPIUS TO KING AMMON 275 / DEFINITIONS OF ASCLEPIUS TO KINO AMMON 277 / COMMENTARY / DEFINITIONS OF ASCLEPIUS TO KING AMMON 279; lines 11924-12006 confidence: medium

Jamblichus is quoted: Hermes first taught the Path, the Way up to God; Bitys the Prophet translated the teachings for King Ammon after discovering them in an inner-temple inscription in sacred characters at Sais in Egypt.

Jamblichus is quoted as saying that Hermes first taught the Path, glossed as the Way up to God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) IN GOB ALONE IS GOOD 119 / COEPUS HEEMETIOUM VII. (VIIL) / THE GREATEST ILL AMONG MEN / IS IGNORANCE OF GOD; lines 5259-5291 confidence: medium

The hearers are told not to be carried off by the fierce flood, but to use the shore-current, reach Salvation's port, and seek one who will lead them by the hand to Gnosis' gates.

The hearers are instructed to reach Salvation's port and find someone who will take them by the hand and lead them to Gnosis' gates.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) IN GOD ALONE IS GOOD 111 / IN GOD ALONE IS GOOD 113 / TN GOD ALONE IS GOOD 115 / COMMENTARY; lines 5057-5142 confidence: medium

The cited logion says: "Except ye fast to the world ... ye shall in no wise find the Kingdom of God."

The cited logion says that unless people fast to the world they will not find the Kingdom of God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) IS IGNORANCE OF GOD / THE GREATEST ILL IS IGNORANCE OF GOD 121 / COMMENTAEY / THE GREATEST ILL IS IGNORANCE OF GOD 123; lines 5373-5402 confidence: medium

“The tempest-tossed on the Sea of Ignorance are to make for the Harbour of Salvation”; they are to seek one who knows and can lead them “unto the Gates of the Gnosis.”

Those in ignorance are described as tempest-tossed on a sea and directed toward a harbor of salvation.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 181 / MIND UNTO HERMES 183 / MIND UNTO HERMES 185 / MIND UNTO HERMES 187; lines 7991-8113 confidence: high

Mind teaches that God has all things in Himself as thoughts; like is knowable only to like; therefore one must grow to the stature of transcendent Greatness, leap from every body, transcend Time, and become Eternity to know God.

Mind says one cannot know God unless one becomes like God, transcending body and time and becoming Eternity.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 181 / MIND UNTO HERMES 183 / MIND UNTO HERMES 185 / MIND UNTO HERMES 187; lines 7991-8113 confidence: medium

Mind says knowledge of the Good is blocked by bodily attachment, but the capacity, will, and hope to know the Good is a Straight Way, the Good’s own Path, seen everywhere in waking, sleeping, sailing, journeying, night, day, speech, and silence; all is image of the Good.

The passage describes the ability, will, and hope to know the Good as a Straight Way and the Good’s own Path, seen everywhere and in all conditions.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 183 / MIND UNTO HERMES 185 / MIND UNTO HERMES 187 / COMMENTAEY; lines 8116-8152 confidence: medium

The passage describes “the inculcation of the Æon-doctrine” with “At-one-ment with all things” and says the doctrine is no longer “Become ... Cosmos,” but “Become Æon.”

The passage presents a doctrinal progression from becoming Cosmos to becoming Æon within the Path of the Good.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 185 / MIND UNTO HERMES 187 / COMMENTAEY / MIND UNTO HERMES 191; lines 8155-8242 confidence: medium

The commentary says the “Cup” sermon was famous among Hermes treatises and that the Baptism of the Cup was the disciples’ goal, as Zosimus tells us.

The passage states that the Baptism of the Cup constituted the goal of the disciples’ endeavour.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 191 / MIND UNTO HERMES 193 / VOL. II. 13 / MIND UNTO HERMES 195; lines 8334-8417 confidence: medium

The commentary calls the system a marvellous “yoga” and describes it as identification or at-one-ment with all that lives and breathes, the Path of the Gnosis and the way to know God.

The passage names the Path of Gnosis or Good's Path and describes realizing all things, all spaces, and all times within oneself simultaneously to become a true Knower of God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 193 / VOL. II. 13 / MIND UNTO HERMES 195 / MIND UNTO HERMES 197; lines 8420-8493 confidence: high

The Path to the Supreme is met everywhere—waking, sleeping, sailing, journeying, by night and day—and there is nothing that is not an image of the Good.

The quoted teaching names a Path to the Supreme that is encountered everywhere and says all things are images of the Good.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 193 / VOL. II. 13 / MIND UNTO HERMES 195 / MIND UNTO HERMES 197; lines 8420-8493 confidence: low

"And, thus, think from thyself, and bid thy soul go unto India."

The conjectural reading says to bid the soul go to India, and the surrounding commentary treats India as associated with wisdom.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) MIND UNTO HERMES 193 / VOL. II. 13 / MIND UNTO HERMES 195 / MIND UNTO HERMES 197; lines 8420-8493 confidence: medium

Mead says Apollonius of Tyana spread Indian ideas among first-century philosophic and mystic communities and may have known about siddhis acquired by yoga practices.

The commentary links Apollonius with travel to India and Indian ideas and says Plotinus set out eastward hoping to encounter Indian Wisdom.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) 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) P(EM ANDRES, THE SHEPHERD OF MEN 19 / COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23; lines 1393-1471 confidence: high

The disciple has fulfilled the conditions for the Holy Sight by weaning himself from lower desires; he no longer seeks wealth or fame, but wants to know what is, nature, God, and Gnosis of Cosmos and its mysteries.

The disciple rejects lower desires and seeks to learn what is, comprehend nature, know God, and obtain Gnosis of Cosmos and its mysteries.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEM ANDRES, THE SHEPHERD OP MEN 43 / PCEM ANDRES, THE SHEPHERD OF MEN 45 / PCEMANDRES, THE SHEPHERD OF MEN 49 / VOL. 11.; lines 2502-2542 confidence: medium

The treatise proper is said to end naturally with the words, "I / reached the Plain of Truth."

The treatise is said to end naturally with the words 'I reached the Plain of Truth.'
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHEED OF MEN 35 / PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39; lines 2053-2131 confidence: high

The Master explains that Gnosis requires moral purification, a turning-away before Return, and a change of the whole nature. The little man's apparent effort is really the energizing of the Great Man.

Gnosis must be preceded by moral purification; turning-away must precede the Return, and the whole nature must be changed.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHEED OF MEN 35 / PCEM ANDRES, THE SHEPHERD OF MEN 37 / S8 THRICE-GREATEST HERMES / PCEM ANDRES, THE SHEPHERD OF MEN 39; lines 2053-2131 confidence: medium

Love is the motive power of all. As desire for Matter, the Lover remains wandering in Darkness; as Will to know Light, the Lover becomes self-knowing and eventually at-one with Good.

The Lover who wills to know Light becomes the Knower of himself and eventually at-one with Good.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 15 / PCEMANDRES, THE SHEPHERD OP MEN 17 / VOL. II. / P(EM ANDRES, THE SHEPHERD OF MEN 19; lines 1231-1294 confidence: medium

“All this befell me from my Mind, that is Man-Shepherd, Word (Logos) of all masterhood, by whom being God-inspired I came unto the Plain of Truth.”

The speaker says that through Mind as Man-Shepherd he came, God-inspired, to the Plain of Truth and then prays for continuing Gnosis and Light.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OF MEN 21 / PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27; lines 1556-1634 confidence: medium

The Shepherd explains that Light is Mind, Mind is God, God is prior to Nature but not to Darkness, the Unity of Light and Darkness is a higher Mystery, and the Light-Word is Son of God and Son of Great Mind.

The Shepherd explains hidden relationships among Light, Mind, God, and Darkness; the disciple must see more, understand what was seen, and unite with the Light.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PCEMANDRES, THE SHEPHERD OP MEN 23 / PCEMANDRES, THE SHEPHERD OF MEN 25 / PCEMANDRES, THE SHEPHERD OF MEN 27 / PCEMANDRES, THE SHEPHERD OF MEN 29; lines 1637-1715 confidence: medium

The Light had been a veil beyond Hermes' highest vision; the Master gives expanded sight, and the Great Word intensifies the little word or light-spark within him.

Hermes' inner light-spark is intensified by the Master's Word, allowing him to pierce the Veil of Light and see the Powers within it.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) PGSMANDRES, THE SHEPHERD OF MEN 11 / PCEMANDRES, THE SHEPHERD OF MEN 13 / PCEMANDRES, THE SHEPHERD OF MEN 15 / PCEMANDRES, THE SHEPHERD OP MEN 17; lines 1148-1188 confidence: medium

The speaker asks why the addressee should delay and says he should point the way to the worthy so mortal kind may be saved through him by his God.

The addressee is charged to point the way to the worthy so mortal kind may be saved, and the narrator then preaches Devotion and Gnosis.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) POEMANDRES, THE SHEPHERD OF MEN 7 / PCEMANJDRES, THE SHEPHERD OF MEN 9 / PGSMANDRES, THE SHEPHERD OF MEN 11 / PCEMANDRES, THE SHEPHERD OF MEN 13; lines 985-1063 confidence: high

The Father of the universals consists of Light and Life; Man was born from Him; learning that one is of Life and Light enables return to Life.

The passage links knowing oneself as deathless, learning one's origin in Life and Light, gaining gnosis, and returning to Life.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 89 / THE CUP OR MONAD 91 / COMMENT AEY / THE CUP OR MONAD 93; lines 4221-4301 confidence: high

Earth is the sensible Cosmos; man rules on Earth as image of the Image or Reason of God; man's purpose is contemplation, wonder, and eventual knowledge of God.

The passage states that man becomes a contemplator of God's works and that wonder at these marvels leads eventually to knowledge of God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 93 / THE CUP OR MONAD 95 / THE CUP OR MONAD 97 / VOL. 11. 7; lines 4437-4469 confidence: medium

The passage says, in Buddhist terms, that the subjects have seen the Vision of Nirvana but have not yet entered Nirvana or become one with the Logos.

The passage distinguishes seeing the Vision of Nirvana from entering Nirvana or becoming one with the Logos, and calls the Vision an earnest of what the subjects may be.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 93 / THE CUP OR MONAD 95 / THE CUP OR MONAD 97 / VOL. 11. 7; lines 4437-4469 confidence: high

The Ancient Path section says one must leave habitual things to enter the Way of the Gnosis; this path is not new but is going home, return, turning back, and the Old Old Way.

The Path of the Gnosis is described as going home, return, turning back, and the Old Old Way rather than a new path.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE CUP OR MONAD 95 / THE CUP OR MONAD 97 / VOL. 11. 7 / COEPUS HEEMETICUM V. (VL); lines 4472-4533 confidence: medium

Tat is told to pray to the Lord and Father, the One-and-Only One, for mercy and for one beam of God to shine into his thinking; thought alone sees the Unmanifest.

Thought alone is said to see the Unmanifest; Tat is told he may perceive through mind's eyes and gaze face to face upon God's Image.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SACRED SERMON 83 / CORPUS HEEMETTCUM IV. (V.) / THE CUP OR MONAD / THE CUP OR MONAD 89; lines 4058-4136 confidence: high

"how many are the bodies through which we have to pass, how many are the choirs of daimones, how vast the system of the star-courses ... to hasten to the One and Only God."

The speaker names a path through bodies, daimones, and star-courses in order to hasten to the One and Only God.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SACRED SERMON 83 / CORPUS HEEMETTCUM IV. (V.) / THE CUP OR MONAD / THE CUP OR MONAD 89; lines 4058-4136 confidence: medium

"'Tis very hard ... to leave the things we have grown used to ... and turn ourselves back to the Old Old [Path]."

The speaker urges a turn back to the Old Old Path and contrasts visible appearances with unseen realities.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10296-10442 confidence: medium

Tat has made himself ready, is quickened by his master's power, has spiritual senses born, loses touch with the physical, and must invert himself so that all things are within him.

Tat must invert himself and see all things within, while repentance arrests outgoing into externality and turns the person inward.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16 / THE SECRET SERMOK ON THE MOUNTAIN 243; lines 10444-10746 confidence: medium

The result of a potent invocation of the Powers is realization in Hermes’ consciousness, communicated in some measure to Tat, who begins to see.

Tat declares that he sees the All and himself in Mind and that he is in heaven, earth, water, air, living beings, the womb, and everywhere; the commentary names this cosmic consciousness.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) THOUGH UNMANIFEST GOD IS MOST MANIFEST 109 / COEPUS HERMETICUM VI. (VIL) / IN GOD ALONE IS GOOD 111 / IN GOD ALONE IS GOOD 113; lines 4979-5054 confidence: high

“Seek'st thou for God, thou seekest for the Beautiful. One is the Path that leadeth unto It—Devotion joined with Gnosis.”

The passage states that the one path to God and the Beautiful is Devotion joined with Gnosis.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) TN GOD ALONE IS GOOD 115 / COMMENTARY / IN GOD ALONE IS GOOD 117 / IN GOB ALONE IS GOOD 119; lines 5239-5256 confidence: high

“the Way of Devotion united unto Gnosis — in Sanskrit terms, the Bhakti-Marga and Jnana-Marga combined.”

The passage explicitly describes Devotion united with Gnosis as a way and aligns it with named paths of devotion and knowledge.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. / COEPUS HEEMETICUM I. / POEMANDKES, THE SHEPHERD / OF MEN; lines 571-644 confidence: high

“my mind was meditating… my thought was raised to a great height, the senses of my body being held back”

The narrator’s thought is raised to a great height while his bodily senses are held back, immediately preceding a revelatory encounter.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. / COEPUS HEEMETICUM I. / POEMANDKES, THE SHEPHERD / OF MEN; lines 571-644 confidence: high

“I am Man-Shepherd, Mind of all-masterhood… I’m with thee everywhere.”

The narrator seeks knowledge of the things that are, their nature, and God; the Man-Shepherd promises to teach him.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. / P(EM ANDRES, THE SHEPHERD OF MEN 19 / COMMENTAEY / PCEMANDRES, THE SHEPHERD OF MEN 21; lines 1314-1390 confidence: medium

The enlightenment stage heightens spiritual intuition, enabling the mystic to receive a first touch of cosmic consciousness and retain it in physical memory after returning to the normal state.

The mystic receives a first touch of cosmic consciousness and retains it in physical memory after returning to the normal state.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 129 9 / ON THOUGHT AND SENSE 131 / ON THOUGHT AND SENSE 133 / ON THOUGHT AND SENSE 135; lines 5814-5862 confidence: medium

The speaker says the word (logos) goes before toward truth; the mind is mighty and, led by word up to a point, can come toward truth.

The mind is led by word 'up to a certain point' and then comes toward truth.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 15 / THE SECRET SEEMON ON THE MOUNTAIN 233 / COMMENTAKY / VOL. 11. 16; lines 10247-10293 confidence: medium

Hermes guides Tat toward realization of the Blessed Sight by entering a sublime consciousness, so that Tat bathes or is baptized in his master’s spiritual presence, the Cup of the Mind.

The passage speaks of realization of the Blessed Sight and Hermes passing into a higher spiritual consciousness.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) VOL. II. 6 / THE SACRED SERMON 83 / CORPUS HEEMETTCUM IV. (V.) / THE CUP OR MONAD; lines 3906-4055 confidence: high

Baptize thyself with this Cup's baptism... thou that hast faith thou canst ascend to Him that hath sent down the Cup.

The proclamation says the faithful can ascend to the one who sent the Cup; recipients raise themselves, sight the Good, and speed toward the One and Only One.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXVII / XXVIII / VOL. 11. 24 / XXXII; lines 15412-15545 confidence: medium

Human intellect differs from sense and can reach toward Cosmic Sense; the Intellect of Cosmos reaches Eternity and the Gnosis of Gods above itself; humans perceive heavenly things as through a mist, and the mind's extension is narrow until true self-consciousness.

The passage describes the mind's extension toward Cosmic Sense, Cosmic Intellect's reach to Eternity and the Gods above, and human perception of heavenly things through mist.
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Thrice-Greatest Hermes, Vol. II: Sermons (Corpus Hermeticum) XXXVIII / XXXIX / THE PEKFECT SERMON 387 / COMMENTARY; lines 16346-16488 confidence: medium

Sense is a Unit or Cosmic Sense, the Divine Sense of intelligence, a Higher Sense and celestial gift; through it man disciplines soul, cures intellect, gains God-like Reason, and mingles with the All-Sense of Divine Intelligence.

Through the Higher Sense, a person disciplines the soul, cures the intellect, gains intelligence of God-like Reason, and mingles with the All-Sense of Divine Intelligence.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1155-1287 confidence: medium

Lieh Tzŭ rides the wind and travels at will for as long as fifteen days, but he is still dependent on the wind; the passage imagines being carried by Heaven and Earth and the elements through For-Ever without dependence.

The saying and surrounding examples identify the sage ideal with ignoring self, action, and reputation and with freedom from ordinary external dependence.
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Chuang Tzu: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1289-1385 confidence: medium

Yao, ruler and pacificator, visits four sages of Miao-ku-shê mountain and returns to Fên-yang, after which the empire exists for him no more.

Yao visits four sages on a mountain and afterward the empire exists for him no more; the note interprets this as opened eyes to the hollowness of mortal possessions and rejection of self.
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Chuang Tzu: Mystic, Moralist, and Social Reformer A. L. M. / CHAPTER I. / TRANSCENDENTAL BLISS. / B.C. 1766.; lines 1289-1385 confidence: medium

Yao, ruler and pacificator, visits four sages of Miao-ku-shê mountain and, after returning to Fên-yang, the empire exists for him no more.

Yao visits four mountain sages and afterward the empire exists for him no more.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 1008-1073 confidence: medium

Confucius is described as taking a practical, utilitarian view of Tao in social duties, while Lao Tzŭ is associated with the hidden, inward, or interior life.

Lao Tzŭ is associated with the hidden and inward Tao and is quoted as cultivating Tao and virtue.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 1008-1073 confidence: low

The passage describes the mystical and practical views diverging over time, with the practical becoming established and the mystical becoming suspected, heterodox, dissenting, and critical.

The mystical view is described as becoming suspected, heterodox, and a dissenting protest against the established practical view.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 585-687 confidence: medium

Moore turns to parallels between Chuang Tzŭ and Greek thought, summarizing Chuang Tzŭ’s first chapter through examples of the Rukh, cicada, dove, mushroom, P'êng Tsu, Methuselah, fabled tree, wind-rider, and roamer through For-Ever.

The Rukh’s immense height, the wind-rider’s many-day travel, and the roamer through For-Ever form a sequence of increasing transcendence.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 585-687 confidence: medium

The passage says Chuang Tzu is an idealist and mystic; cites sayings about ignoring self, action, and reputation; recounts the hermit's refusal of Yao; and describes a divine being on a mysterious mountain.

The divine being on the mysterious mountain is described as greater than Yao and the hermit, dwelling in pure, passionless inaction.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 816-909 confidence: high

Confucius rebukes a follower seeking usefulness and prescribes fasting of the heart; TAO abides in a life rid of self; the Duke of Shê is taught destiny above duty; the parable of trees shows the survival and usefulness of the good-for-nothing.

The text describes fasting of the heart, getting rid of self, self-absorption, loss of subject-object distinction, abstraction from self, and attainment of TAO.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 816-909 confidence: high

Confucianism is characterized as finite and worldly, while the Taoist sage seeks the Absolute, the Infinite, the Eternal, and seeks to attain TAO.

The sage seeks the Absolute, Infinite, and Eternal, attains TAO, loses the distinction between subject and object, and becomes oblivious of self.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 911-1006 confidence: medium

Attaining Tao requires getting rid of thoughts of charity and duty, music and ceremonies, body and mind; flowers and birds simply live; calm passive reflection of the Eternal is the ideal end.

The passage frames attainment of Tao as a desired end requiring relinquishment of conventional ethical, ritual, bodily, and mental concerns, followed by a state of calm reflection of the Eternal.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466 / HERBERT A. GILES.; lines 911-1006 confidence: medium

The passage says that one who would attain Tao must get rid of thoughts of charity, duty, music, ceremonies, body, and mind; flowers and birds do not toil but simply live.

Attainment of Tao is described as requiring abandonment of conventional categories and the cultivation of calm, indifferent receptivity.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 confidence: medium

Nü Yü says he got this from books; books from learning; learning from investigation; investigation from coordination; coordination from application; application from desire to know; desire from the unknown; the unknown from the great void; the great void from infinity.

Nü Yü explains Tao knowledge through a chain from books and learning through the unknown, the great void, and infinity.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 confidence: high

Nü Yü says Pu Liang I had the qualifications of a sage but not Tao; after instruction, the sublunary state, external world, and self-awareness successively cease, and he reaches a state beyond life and death.

Pu Liang I undergoes timed stages under Nü Yü's instruction that culminate in loss of self-awareness and entry into a condition where life and death are no more.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3573-3700 confidence: medium

I Erh Tzŭ visits Hsü Yu and says Yao taught him charity, duty, and right-wrong distinctions; Hsü Yu replies that Yao has branded him and cut off his nose with those teachings.

I Erh Tzŭ seeks Hsü Yu's free-and-easy neighbourhood of Tao after being marked by conventional teachings of charity, duty, and right and wrong; Hsü Yu directs him to the Master/Tao.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3573-3700 confidence: medium

I Erh Tzŭ visits Hsü Yu, says Yao taught charity, duty, and right and wrong; Hsü Yu calls these teachings brands and a cut-off nose and asks why he comes to this Taoist neighborhood.

Hsü Yu treats charity, duty, and right-wrong distinctions as marks or mutilations, and Yen Hui's progress is measured by abandoning charity, duty, ceremonial, music, body, and mind.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER VI. / THE GREAT SUPREME. / CHAPTER VII. / HOW TO GOVERN.; lines 3864-3955 confidence: medium

Lieh Tzu reports to Hu Tzu, who says he showed himself as heaven in dispassionate grandeur and let a little energy run out of his heels.

Hu Tzu presents different states to Chi Han, culminating in an appearance as Tao before time; Lieh Tzu then realizes he lacks real knowledge and undertakes discipline.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 confidence: medium

“The Yellow Emperor travelled to the north of the Red Lake and ascended the K'un-lun Mountains. Returning south he lost his magic pearl.”

The Yellow Emperor loses a magic pearl, the translator notes it as his spiritual part or soul, and conventional agents fail before Nothing gets it.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5005-5139 confidence: medium

The Yellow Emperor travels north of the Red Lake, ascends K'un-lun, returns south, loses his magic pearl, and fails to find it through Intelligence, Sight, or Speech; finally Nothing gets it.

The Yellow Emperor loses a magic pearl after a mountain ascent; ordinary faculties fail to find it, while Nothing obtains it.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XI. / ON LETTING ALONE. / CHAPTER XII. / THE UNIVERSE.; lines 5424-5540 confidence: medium

Chun Mang starts eastward to the ocean, meets Yüan Fêng on the eastern sea shore, and says the ocean cannot be filled by pouring in or emptied by taking out.

Chun Mang travels east to the ocean, which he describes as impossible to fill by pouring in or empty by taking out.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5888-6019 confidence: medium

An unnamed adviser says Lao Tan, a Chêng librarian, has retired and advises Confucius to interview him; Confucius goes to see Lao Tzŭ.

Confucius goes to interview Lao Tzŭ, and Shih Ch'êng Ch'i travels many stages to visit a reputed sage before asking about personal cultivation.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XII. / THE UNIVERSE. / CHAPTER XIII. / THE TAO OF GOD.; lines 5888-6019 confidence: medium

Confucius is counseled to interview Lao Tan, a retired librarian; he goes to see Lao Tzu, who rejects the proposal, after which Confucius begins expounding his twelve canons.

Confucius goes to see Lao Tzu, and Shih Ch'êng Ch'i travels many stages after hearing Lao Tzu was a Sage, later asking about personal cultivation.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6086-6241 confidence: medium

Pei Men Ch'eng tells the Yellow Emperor that the Han-ch'ih played in the wilds of Tung-t'ing made him afraid, amazed, confused, speechless, and overwhelmed.

Pei Men Ch'eng reports fear, amazement, confusion, speechlessness, and being overwhelmed by the Yellow Emperor's music, which the Yellow Emperor says was played with inspiration from God.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6243-6370 confidence: medium

When no machinery is set in motion yet the instrumentation is complete, this is called the music of God; Yu Piao says, "Listening you cannot hear its sound; gazing you cannot see its form," and that it fills heaven and earth and embraces the six cardinal points.

The music of God is described as inaudible, invisible, complete without machinery, filling heaven and earth, and difficult for the listener to grasp.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6243-6370 confidence: medium

The speaker describes a later music of spontaneity, formless joy, soundless depth, beginning nowhere, resting in void, and scattering in unanticipated chords; the Sage follows the same eternal law.

The music is presented as spontaneous, beyond ordinary hearing and sight, filling heaven and earth, and leading through confusion to Tao.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 confidence: high

Confucius, age fifty-one, goes south to P'ei to see Lao Tzŭ; he says he has not got TAO and failed after five years in numbers and twelve years in Yin and Yang.

Confucius searches for TAO through numbers, Yin-Yang, and a journey to Lao Tzŭ, while Lao Tzŭ teaches that TAO cannot simply be presented, imparted, or given.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6372-6498 confidence: high

Confucius, age fifty-one, goes south to P'ei to see Lao Tzŭ; he says he has not obtained Tao after seeking it for five years in numbers and twelve years in Yin and Yang.

Confucius explicitly seeks Tao for years through numbers and Yin-Yang doctrine, then visits Lao Tzŭ for instruction.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6500-6610 confidence: medium

Lao Tzŭ gives examples of fish-hawks, insects, and a hermaphroditic animal producing offspring, then says Nature cannot be changed, Destiny cannot be altered, Time cannot stop, and Tao cannot be obstructed.

After Lao Tzŭ's instruction about Tao and natural process, Confucius stays home for three months, returns, and reports attainment, which Lao Tzŭ confirms.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIII. / THE TAO OF GOD. / CHAPTER XIV. / THE CIRCLING SKY.; lines 6500-6610 confidence: medium

Lao Tzu gives examples of offspring among fish-hawks, insects, and a hermaphrodite animal, then says nature, destiny, time, and Tao cannot be changed, altered, stopped, or obstructed.

Confucius receives Lao Tzu's instruction, withdraws for three months, returns claiming attainment, and is confirmed by Lao Tzu.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 confidence: medium

I Liao says foxes and leopards hide carefully but are still caught by net and trap because of their skins; he says the State of Lu is the prince's skin and urges him to put away body and skin, cleanse his heart, purge passion, and go to the land where mortality is not.

I Liao urges the prince to discard power and the world, trust TAO, cross rivers and sea, pass beyond the border-land, and roam through Infinite Nought.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 confidence: medium

The prince objects that the road is long and dangerous, with rivers and hills to cross and no boat or chariot; I Liao replies that being unhindered by body and unfettered in mind will make the prince a chariot to himself.

When the prince lacks boat or chariot, I Liao says that being unhindered in body and unfettered in mind will make him a chariot to himself.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 confidence: medium

Chuang Tzu says he rests halfway between the alternatives; if charioted upon Tao and floating above mortality, such troubles would not arise. He names this as the method of Shên Nung and Huang Ti.

The teaching imagines being charioted upon Tao, floating above mortality, and later roaming with Tao alone through Infinite Nought.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 confidence: high

I Liao says the State of Lu is the prince's skin and advises him to put away body and skin, cleanse the heart, purge passion, and go to the land where mortality is not.

I Liao urges the prince to discard power, leave the world behind, trust in Tao, lessen desires, and travel beyond ordinary borders.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XIX. / THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES.; lines 8260-8392 confidence: medium

The prince objects that the road is long and dangerous, with rivers and hills to cross, and that he lacks boat or chariot.

When the prince lacks boat or chariot, I Liao says that if he is unhindered by body and unfettered in mind, he will be a chariot to himself.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XV. / SELF-CONCEIT. / CHAPTER XVI. / EXERCISE OF FACULTIES.; lines 6757-6895 confidence: high

Those who rely on worldly studies or mundane thoughts to recover original condition or reach enlightenment are called dullards.

TAO is said to be cultivated by repose and mutually generated knowledge, while worldly studies and mundane thoughts fail to reach original condition or enlightenment.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XVIII. / PERFECT HAPPINESS. / CHAPTER XIX. / THE SECRET OF LIFE.; lines 7758-7892 confidence: medium

Life comes and goes beyond control; renouncing the world removes cares and is equated with rebirth and nearness to TAO; perfect body and original vitality are described as one with God.

The passage links original purity of vitality, becoming one with God, attaining formlessness, becoming ONE, and seeking refuge in God with freedom from harm.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 confidence: high

Nan Yung Ch'u asks what he should do to attain this; Kêng Sang Ch'u tells him to preserve form complete, secure vitality, keep anxious thoughts away, and says he may attain it in three years.

Nan Yung Ch'u asks how to attain the way, receives preliminary instruction, is told to go south to Lao Tzŭ, and makes a seven-day journey to Lao Tzŭ's abode.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9790-9926 confidence: high

Kêng Sang Ch'u speaks of wasps unable to transform huge caterpillars and bantams unable to hatch goose eggs; he says his talents are small-scale and tells Nan Yung Ch'u to go south to Lao Tzŭ.

After Kêng Sang Ch'u says he cannot transform Nan Yung Ch'u, Nan Yung travels seven days with provisions to Lao Tzŭ.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9928-10060 confidence: high

Nan Yung compares his Tao-search to swallowing drugs that increase illness and asks only for the art of preserving life.

Nan Yung seeks Tao and receives Lao Tzŭ's teaching that knowledge should stop at the unknowable and that preserving life requires childlike unknowing.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII.; lines 9928-10060 confidence: high

Nan Yung says that if he does not know he is called a fool, if he knows he injures himself, and similarly describes dilemmas involving charity and duty before asking advice through his connection with Kêng Sang.

Nan Yung seeks advice about moral and epistemic dilemmas, describes his search after Tao, and asks Lao Tzŭ for the art of preserving life.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10453-10609 confidence: high

The Yellow Emperor goes to see TAO at Chü-tz'ŭ Mountain with Fang Ming, Ch'ang Yü, Chang Jo, Hsi P'êng, K'un Hun, and Hua Chi; in the wilds of Hsiang-ch'êng the seven Sages lose their way.

The Yellow Emperor travels with companions to see TAO at a mountain, reaches the wilds at the limit of the known, loses the road, and seeks guidance.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10453-10609 confidence: medium

The boy says he would govern as he looks after horses, recounts dim sight while living within the compass, and says an old man advised him to mount the chariot of the sun and visit Hsiang-ch'êng; his sight is now better and he dwells outside the compass.

The boy’s improved sight follows advice to mount the chariot of the sun and visit the wilds of Hsiang-ch'êng, after which he dwells outside the points of the compass.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10453-10609 confidence: medium

The Yellow Emperor goes to see TAO upon Chü-tz'ŭ Mountain with Fang Ming, Ch'ang Yü, Chang Jo, Hsi P'êng, K'un Hun, and Hua Chi; in the wilds of Hsiang-ch'êng the seven sages lose their way.

The Yellow Emperor travels with attendants to Chü-tz'ŭ Mountain to see TAO, reaches the wilds at the limit of known space, and becomes lost before meeting a guide.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 confidence: medium

The passage gives images of seeking a stray child without leaving home and a maimed doorkeeper quarrelling with a boatman before departure; notes apply these to Hui Tzu's restricted search for Tao and lack of sufficiency.

The stray-child image says a searcher who will not leave home is likely to lose what is sought; the passage applies this to Hui Tzu's restricted search for Tao.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 confidence: high

Yen Pu I studies under Tung Wu, identified as a professor of Tao, to rid himself of superiority; he puts aside pleasures, avoids reputation, and after three years is praised by everyone.

Yen Pu I studies under a Tao teacher to rid himself of superiority, avoids pleasure and reputation, and Tzu Chi laments recognition and manifestation after cave reclusion.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 confidence: medium

The prince says the monkey flaunted its skill and warns Yen Pu I, "Do not flaunt your superiority in the faces of others"; Yen then studies under Tung Wu, avoids pleasure and reputation, and after three years is praised by everyone.

Yen Pu I avoids reputation after instruction, while Tzu Chi associates manifestation with being recognized and describes becoming farther away.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 confidence: medium

Tzu Chi sits leaning on a table, looking heavenward and sighing; Yen Ch'eng Tzu asks how his body can be like dry wood and his mind like dead ashes; Tzu Chi says he once lived in a cave on the hills and that T'ien Ho once saw him and was congratulated by the people of Ch'i.

Tzu Chi says he once lived in a cave on the hills and that T'ien Ho's seeing him led to public congratulations, implying recognition of his status.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10611-10773 confidence: low

Tzu Chi sits leaning on a table, looking heavenward and sighing; Yen Ch'eng Tzu asks how his body can be like dry wood and his mind like dead ashes; Tzu Chi says he once lived in a cave on the hills and that T'ien Ho once saw him and was congratulated by the people of Ch'i.

Tzu Chi is described as body like dry wood and mind like dead ashes, and the surrounding speech concerns retreat from manifestation and human grief.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10936-11068 confidence: medium

The ultimate end is God, manifested in laws of nature and the hidden spring; God was at the beginning, is inexplicable and unknowable, and from the unknowable the known is reached; investigation must be neither limited nor unlimited.

The passage calls for investigation from a vague actuality toward the great Guide and describes using certainty to dispel doubt.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV.; lines 10936-11068 confidence: medium

The passage names knowledge of the great ONE, Negative, Nomenclature, Uniformity, Space, Truth, and Law as perfection; the ultimate end is God, the hidden spring, unknowable, an actuality in vague undefinedness, and the great Guide; doubt is to be investigated and dispelled.

The passage urges investigation of the unknowable actuality and names the ultimate end as God, the hidden spring, and the great Guide.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXIV. / CHAPTER XXV. / CHAPTER XXVI. / CONTINGENCIES.; lines 11595-11746 confidence: medium

Lao Lai Tzŭ tells Confucius to get rid of dogmatism and specious knowledge; Confucius asks whether he can enter Tao, and Lao Lai Tzŭ warns that he is taking on the sorrows of all time.

Lao Lai Tzŭ tells Confucius to get rid of dogmatism and specious knowledge after Confucius asks whether he can enter upon Tao.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 confidence: high

Yen Ch'êng Tzŭ Yu describes a nine-year progression after receiving instruction: natural simplicity, adaptation, understanding, developed intelligence, completeness, spirit entering him, knowing God, life and death no more, and perfection.

Yen Ch'êng Tzŭ Yu describes successive yearly stages after receiving instruction, culminating in knowing God, life and death no longer existing for him, and perfection.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVI. / CONTINGENCIES. / CHAPTER XXVII. / LANGUAGE.; lines 11937-12082 confidence: high

Yen Ch'êng Tzŭ Yu tells Tung Kuo Tzŭ Chi that after receiving instruction he progressed yearly: simplicity, adaptation, understanding, intelligence, completion, spirit entering him, knowing God, life and death no longer existing for him, and perfection.

Yen Ch'êng Tzŭ Yu describes a staged nine-year transformation after receiving instruction, culminating in knowing God, transcending life and death, and perfection.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12569-12649 confidence: medium

Po I and Shu Ch'i leave Ku-tu seeking western men said to possess Tao; at Ch'i-yang, a ruler sends Shu Tan/Chou Kung to offer rank and emoluments through a blood-sealed buried treaty.

Po I and Shu Ch'i leave their home after hearing that men in the west are apparently in possession of Tao.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXX. / ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN.; lines 13540-13651 confidence: medium

Confucius prostrates twice, asks to follow the old man as a servant to learn the great doctrine, and asks where he lives; the old man answers about fit companions and the depths of TAO, then pushes off his boat and disappears among reeds.

Confucius asks to follow the fisherman as a servant to learn the great doctrine, while the old man speaks of traveling with a fit companion into the uttermost depths of TAO.
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Chuang Tzu: Mystic, Moralist, and Social Reformer HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466; lines 433-541 confidence: low

The passage questions including the Tao-Te-Ching among sacred books, says it contains Lao Tzu's sayings and later material, links that later material to alchemistic research and the elixir of life, discusses Buddhist encroachment, and describes modern Taoism as a hybrid of ancient nature-worship and Buddhistic ceremonial.

The passage describes later Taoist textual development as involving alchemistic research and gropings after the elixir of life.
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Chuang Tzu: Mystic, Moralist, and Social Reformer HERBERT A. GILES / CHAPTER I--TRANSCENDENTAL BLISS 1 / INDEX 455 / ERRATA AND ADDENDA 466; lines 433-541 confidence: low

Chuang Tzŭ is said to be studied by older retired or disappointed men and by those with a religious craving for something beyond mortality, who find solace and an implied promise of another better world.

The passage mentions readers seeking something better than mortality, an implied better world to come, and alchemistic search for the elixir of life.
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Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 confidence: medium

The passage speaks of a wanderer's joy at the old country and home, mentions a lofty dais amid sight and hearing, and says Jen Hsiang Shih reached the centre and attained, recognizing no beginning, end, quantity, or time.

Jen Hsiang Shih is said to have reached the centre and attained, with the centre glossed as where all infinities converge.
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Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11071-11215 confidence: medium

"In winter," said Wang Kuo, "he catches turtles on the river. In summer, he reposes in some mountain copse."

Kung Yüeh Hsiu is identified as a hermit whose life is described through winter activity on a river and summer repose in a mountain copse.
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Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11217-11365 confidence: medium

Poh Chü is studying under Lao Tzŭ and proposes that they wander over the world; Lao Tzŭ refuses, saying the world is just as seen here, then asks where Poh Chü would begin.

Poh Chü proposes wandering over the world, while Lao Tzŭ answers that the world is already as seen here.
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Chuang Tzu: Mystic, Moralist, and Social Reformer KNOWLEDGE TRAVELS NORTH. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 11217-11365 confidence: medium

Poh Chü, studying under Lao Tzŭ, proposes wandering the world and going to Ch'i to view and mourn dead malefactors, while Lao Tzŭ says the world is the same where they are; Poh Chü criticizes honour, disgrace, wealth, and contention.

Poh Chü proposes wandering over the world, but Lao Tzŭ replies that the world is just as it is where they already are.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 confidence: high

Knowledge travels north “across the Black Water” and “over the Dark-Steep Mountain,” meets Do-nothing Say-nothing, and asks how TAO may be known, approached, and attained.

Knowledge journeys across named waters and mountains to ask how TAO can be known, approached, and attained, but the ensuing replies undermine ordinary knowing and speech.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9218-9361 confidence: high

Knowledge travels north across the Black Water and over the Dark-Steep Mountain, meets Do-nothing Say-nothing, and asks by what thoughts, resting, following, or pursuing TAO may be known, approached, and attained.

Knowledge travels across named waters and mountains to ask multiple figures how TAO may be known, approached, and attained.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 confidence: high

Yeh Ch'üeh asks P'i I about TAO; P'i I teaches bodily control, concentration upon ONE, withholding knowledge, and becoming aimless as a new-born calf.

Instruction emphasizes concentrating on ONE, keeping back knowledge, discarding knowledge, and the true Sage's rejection of extensive study and dialectic.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 confidence: medium

Confucius asks Lao Tzŭ about perfect TAO; Lao Tzŭ tells him to purge the heart by fasting and discipline, wash the soul white, discard knowledge, and then offers an outline.

Before describing perfect TAO, Lao Tzŭ tells Confucius to purge the heart by fasting and discipline, wash the soul white, and discard knowledge.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9363-9514 confidence: medium

Yeh Ch'üeh asks P'i I about TAO; P'i I says to control the body, concentrate on ONE, keep back knowledge, and become aimless as a new-born calf.

Instruction about TAO involves bodily control, concentrated gaze and thought upon ONE, fasting, discipline, and cleansing of the heart and soul.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 confidence: medium

Chuang Tzŭ invites his hearer to reach the palace of Nowhere, practice inaction, rest without care, and move up and down the realms of Infinity.

The passage invokes reaching the palace of Nowhere, moving up and down the realms of Infinity, roaming over K'un-lun peak, and soaring into the Supreme Void.
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Chuang Tzu: Mystic, Moralist, and Social Reformer MOUNTAIN TREES. / CHAPTER XXI. / CHAPTER XXII. / KNOWLEDGE TRAVELS NORTH.; lines 9516-9660 confidence: medium

Chuang Tzŭ invites the listener to the palace of Nowhere, to practice inaction, and describes the mind moving through the realms of Infinity without a goal.

Chuang Tzŭ speaks of reaching the palace of Nowhere and moving through the realms of Infinity; No-beginning mentions roaming over K'un-lun peak and soaring into the Supreme Void.
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Chuang Tzu: Mystic, Moralist, and Social Reformer ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13809-13950 confidence: medium

The mean man is beclouded by trivialities while seeking Tao and the ONE; the perfect man returns before the beginning and is merged in the infinite like flowing water.

The perfect man carries his mind back before the beginning and is described as passing like flowing water into the clear depths of the infinite.
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Chuang Tzu: Mystic, Moralist, and Social Reformer ON SWORDS. / CHAPTER XXXI. / THE OLD FISHERMAN. / CHAPTER XXXII.; lines 13809-13950 confidence: medium

The mean man is clouded by trivialities while trying to penetrate Tao and the One; the perfect man returns before the beginning and is merged in the clear depths of the infinite like flowing water.

The perfect man is said to return mentally to the period before the beginning, rest in nowhere, pass like flowing water, and merge in the clear depths of the infinite.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 confidence: high

After nineteen years on the throne, the Yellow Emperor hears that Kuang Ch'êng Tzŭ lives on Mount K'ung-t'ung and asks him about perfect TAO, harvests, feeding the people, and control of the Two Powers of nature for all living things.

The Yellow Emperor travels to Mount K'ung-t'ung to question Kuang Ch'êng Tzŭ, who is said to possess perfect TAO, and returns after renunciation to receive instruction.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 confidence: medium

The Yellow Emperor withdraws, resigns the throne, builds a solitary hut, lies on straw, remains secluded three months, and returns to Kuang Ch'êng Tzŭ, who is lying with his face south.

After being rebuked, the Yellow Emperor resigns the throne, lives in a solitary hut, lies on straw, remains secluded for three months, and then returns in a humble posture to receive teaching.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 confidence: medium

The Yellow Emperor, after nineteen years on the throne, visits Kuang Ch'êng Tzŭ on Mount K'ung-t'ung and asks about perfect TAO, harvests, feeding the people, and controlling the Two Powers.

The Yellow Emperor travels to Mount K'ung-t'ung to seek Kuang Ch'êng Tzŭ, who is said to possess perfect TAO.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4653-4791 confidence: high

The Yellow Emperor asks how the self may be preserved; Kuang Ch'êng Tzŭ teaches that perfect TAO is mysterious and that seeing nothing, hearing nothing, quieting the soul, and maintaining repose and purity preserve life.

Kuang Ch'êng Tzŭ instructs the Yellow Emperor to see nothing, hear nothing, keep the soul quiet, maintain repose and purity, and cherish what is within.
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Chuang Tzu: Mystic, Moralist, and Social Reformer OPENING TRUNKS. / B.C. 481. / CHAPTER XI. / ON LETTING ALONE.; lines 4793-4916 confidence: medium

The Yellow Emperor prostrates and calls Kuang Ch'êng Tzŭ surely God; Kuang Ch'êng Tzŭ teaches that the self is eternal and infinite and contrasts possessors and non-possessors of TAO in this life and the hereafter.

Both the Yellow Emperor and the Spirit of the Clouds prostrate before figures who provide or withhold ultimate instruction; the Spirit says he has found what he had long sought.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8733-8884 confidence: medium

Yen Yüan says he can follow Confucius's walking, trotting, galloping, speech, argument, and preaching of Tao, but when Confucius goes beyond mortality Yen can only stare after him; he says Confucius makes people believe without speaking, love without striving, and gather without artificial attractions.

Yen Yüan says he can follow Confucius's walking, trotting, galloping, speaking, arguing, and preaching, but cannot follow when Confucius dashes beyond mortality and exercises nonverbal influence.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8886-9028 confidence: medium

Lao Tzŭ says, "I was wandering ... in the unborn," and says he cannot fully know or speak.

Lao Tzŭ says he was wandering in the unborn and later says the result is perfect goodness and perfect happiness.
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Chuang Tzu: Mystic, Moralist, and Social Reformer THE SECRET OF LIFE. / CHAPTER XX. / MOUNTAIN TREES. / CHAPTER XXI.; lines 8886-9028 confidence: medium

Confucius visits Lao Tzŭ, who has washed his head and appears like a lifeless body or dry wood; Lao Tzŭ says he was wandering in the unborn.

Lao Tzŭ names an inward condition, 'the unborn,' and says its result is perfect goodness and happiness in the perfect man.
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Chuang Tzu: Mystic, Moralist, and Social Reformer TRANSCENDENTAL BLISS. / B.C. 1766. / CHAPTER II. / THE IDENTITY OF CONTRARIES.; lines 1388-1528 confidence: medium

Tzŭ Ch'i sits leaning on a table, looks up to heaven, sighs, and becomes absent as though soul and body had parted.

Tzŭ Ch'i appears as though soul and body had parted and says, 'To-day I have buried myself,' before teaching about Heaven, Earth, mind, and soul.
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finnish karelian

Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 confidence: medium

The glossary defines Wellamo as hostess of the waters, Wetehinen as evil sea god, Wipunen as an old song-giant who swallowed Wainamoinen during the search for lost words, Winrokannas as wilderness ruler, bull-slayer, and priest, and Wuoksen as an eastern Finnish river.

Wainamoinen is described as searching for lost words and being swallowed by Wipunen, an old song-giant.
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Kalevala: The Epic Poem of Finland BOOK II / EPILOGUE / THE END / GLOSSARY; lines 25478-25534 confidence: medium

Wellamo is hostess of the waters; Wete-hinen is an evil sea god; Vipunen is a song-giant who swallowed Wainamoinen during the search for lost words; Virokannas is wilderness ruler, bull-slayer, and priest baptizing Mariatta's son; Woyander is an epithet for Laplander.

Vipunen is described as an old song-giant who swallowed Wainamoinen while Wainamoinen was searching for lost 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

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 INTO ENGLISH / DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED.; lines 72-152 confidence: low

Rune headings name Wainamoinen in connection with birth, sowing, lamentation, rescue, boat-building, finding the lost word, sailing, harp-songs, wedding-songs, and departure.

The contents include 'Wainamoinen finds the Lost Word.'
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14045-14234 confidence: medium

Lakko tells the bridegroom to stable and feed his courser, offer greetings, and relate whether he had adventures in Pohyola while seeking the Maid of Beauty and visiting Louhi's halls.

Lakko refers to Ilmarinen searching for the Maid of Beauty in Pohyola, visiting Louhi's halls, and overcoming hostile portals and walls.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14045-14234 confidence: medium

Lakko tells the wizard-bridegroom to stable and feed his courser, give greetings, and then relate whether he went to Pohyola seeking the Maid of Beauty, crossed hostile ramparts, and visited Louhi's halls.

Lakko refers to Ilmarinen searching for the Maid of Beauty in Pohyola, scaling hostile ramparts, and storming Louhi's walls before returning with the Northland daughter.
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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 14739-14905 confidence: medium

His mother again tells him not to go and warns that the highways contain horrors and wonders, with Death and destruction appearing three times.

The mother says Death and destruction appear three times on the road and names the first two fiery dangers.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 14907-15087 confidence: high

Lemminkainen says he will make a snow-man or magic image, drive it through a flaming vortex and fiery furnace, and follow in its shadow.

The passage presents a sequence of predicted dangers between the hero and Pohyola: fire, beasts, serpents, warriors, and deathly or executional threats.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 confidence: high

Lemminkainen conjures an ice passage across the lake and escapes his second danger.

Lemminkainen travels toward Pohyola and passes a fiery lake, animal guardians, a serpent-covered wall, and a great serpent at the entry.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 confidence: high

Lemminkainen conjures an ice passage across the lake and escapes his second danger.

Lemminkainen conjures an ice passage across the newly formed lake and escapes danger.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 15276-15453 confidence: high

Ukko sends storm-clouds and snow into fire or burning matter; a lake forms, and Lemminkainen conjures an ice passage across it to escape his second danger.

Lemminkainen travels toward Pohyola and passes a sequence of supernatural dangers: an elemental lake, animal guardians, a serpent-covered wall, and a monstrous entry serpent.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17230-17414 confidence: medium

Lemminkainen leaves his vessel frozen in Northland ice, Tiera follows, and they walk northward over the ice for three days until Hunger-land and Starvation-island appear.

The heroes cross ice, encounter Hunger-land and Starvation-island, search for a path, and fear starvation and freezing in Sariola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 19478-19651 confidence: medium

Kullervo weeps and addresses his mother; she wakes from her grave and tells him the remaining dog will lead him to the forest border and caverns of wood-nymphs, where forest maidens will give food and shelter.

The dead mother says the remaining dog will lead Kullervo to forest borders and caverns of wood-nymphs, where maidens will offer shelter.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20223-20369 confidence: high

Wainamoinen asks Ilmarinen to go to Sariola to gain the magic Sampo and see the colored lid.

The passage centers on Wainamoinen and Ilmarinen setting out to secure the magic Sampo hidden in Pohyola/Sariola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20223-20369 confidence: high

Wainamoinen asks Ilmarinen to go to Sariola to gain the magic Sampo and see the colored lid.

The passage centers on Wainamoinen and Ilmarinen planning and beginning a journey to Sariola/Pohyola to secure the hidden magic Sampo and its lid.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20544-20736 confidence: high

Lemminkainen calls to ask whose ship approaches; the speakers identify Wainamoinen at the helm and Ilmarinen rowing. Wainamoinen says they sail to Northland to gain the Sampo and colored lid from Pohyola's stone-berg and copper-bearing mountain; Lemminkainen asks to join as third hero.

Wainamoinen states that the heroes sail to Northland/Pohyola to gain the magic Sampo and its colored lid.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 20544-20736 confidence: high

Wainamoinen says they are sailing to Northland to gain the magic Sampo and its colored lid from the stone-berg of Pohyola and the copper-bearing mountain.

Wainamoinen states that the heroes are sailing to Northland/Pohyola to gain the magic Sampo and its colored lid from a mountain-like place.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21100-21292 confidence: medium

Rune XLII begins, titled 'Capture of the Sampo'; Wainamoinen, Ilmarinen, and Kaukomieli/Lemminkainen depart over the sea toward cold Northland, where heroes fall and perish.

Wainamoinen, Ilmarinen, and Lemminkainen/Kaukomieli depart on a magic war-ship over the waters toward cold Northland/Pohyola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21100-21292 confidence: medium

Under the heading 'Capture of the Sampo,' Wainamoinen, Ilmarinen, and the reckless son of Lempo/Kaukomieli depart over the sea toward cold, dreary Northland where heroes fall and perish.

The destination is described as cold, dreary, never pleasant Northland, 'where the heroes fall and perish,' and the party sails there in a magic war-ship.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21294-21487 confidence: medium

Wainamoinen answers that the hosts of Kalevala inquire for the Sampo and have journeyed to divide the treasure.

The heroes journey to obtain the Sampo from a stone-berg or copper-bearing mountain behind nine copper locks, and must open the stronghold by magic song and smithcraft.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 21294-21487 confidence: medium

Wainamoinen answers that the hosts of Kalevala are asking for the Sampo and its colored lid and have journeyed to divide the priceless treasure.

The Wainola heroes travel to Northland for the Sampo, pass through a guarded mountain stronghold, overcome barriers, and remove the treasure.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22078-22273 confidence: medium

At the start of Rune XLIV, Wainamoinen says it is time to play and sing, but his harp lies hidden on the deep-sea bottom among fish and Wellamo's people; he says Ahto will not return it.

Wainamoinen's harp lies on the deep-sea bottom, and he commissions Ilmarinen to forge a long rake to search the sea and recover it.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 22078-22273 confidence: high

At the opening of Rune XLIV, Wainamoinen says it is time to play and sing, but his harp is hidden on the deep-sea bottom among salmon, whiting, the people of Wellamo, and Northland-pike; he says Ahto will not return it.

Wainamoinen laments the harp sunk at the sea bottom and initiates a recovery effort by commissioning a special forged rake to search the sea.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23211-23370 confidence: medium

Wainamoinen says the forest was kind, Tapio showed favor, and Mielikki and Tellervo led him, smoothed his pathway, marked trees, and pointed to Otso's caverns and the Great Bear's golden island.

Wainamoinen describes a journey in which forest powers lead him, smooth his path, mark trees, and point him toward Otso's caverns and golden island.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 confidence: medium

Wainamoinen asks Ilmarinen to examine the fire or light fallen from heaven, wondering if it is a second moon or sunlight.

Wainamoinen and Ilmarinen leave darkened Northland to discover the fallen fire and the Fire-child.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23564-23746 confidence: high

Wainamoinen tells Ilmarinen they should hasten together to see what fire or light is falling from heaven toward earth and ocean, wondering whether it is a second moon or sunlight.

Wainamoinen and Ilmarinen journey to discover the fire that fell from heaven after fire and light have disappeared from Wainola and Northland.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23748-23933 confidence: medium

At the opening of Rune XLVIII, Wainamoinen, called enchanter and eternal wisdom-singer, considers how to weave a flax-yarn net of the fathers and asks who will plow, sow, and spin so he can catch the Fire-pike and secure the evil thing.

Wainamoinen seeks to catch the Fire-pike or evil thing, and multiple fishing parties use increasingly elaborate nets across many waters.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23935-24126 confidence: high

Wainamoinen addresses Wellamo with an offered exchange of garments and asks Ahto, king of the waters, to search deep waters with a seven-fathom pole and drive pike to the magic net.

Wainamoinen uses invocations, a helper, and a magic net to catch the Fire-pike, within which the heaven-fallen fire is hidden.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 confidence: high

The alder answers that the Sun and golden Moon are hidden or sleeping in the stone-berg and copper-bearing mountain of Pohyola; Wainamoinen says he will go to Northland and bring them back.

The oracle reveals that the Sun and Moon are hidden in Pohyola's mountain, and Wainamoinen immediately journeys north to bring them back to Wainola.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 confidence: high

The alder answers that the Sun and golden Moon are hidden or sleeping in Pohyola's stone-berg and copper-bearing mountain; Wainamoinen says he will go to Northland and bring them back.

After learning that the Sun and Moon are hidden in Pohyola, Wainamoinen declares that he will bring them back and begins the journey northward.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 confidence: medium

Wainamoinen travels toward Sariola and Pohyola, reaches the gates and river of Pohya, and calls the ferry-maiden to bring a boat across the chilling rapid river.

At the river of Pohyola, Wainamoinen calls a ferry-maiden for a vessel to cross the rough, chilling waters.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24319-24519 confidence: high

Wainamoinen says he has come for the Sun and Moon; the sons of Pohya say both are hidden in a many-colored rock, copper-bearing mountain, iron-banded cavern, and stone-berg, nevermore to shine in Northland.

Wainamoinen comes to Northland seeking the Sun and Moon, learns they are hidden in a mountain cavern, and later says greater means are needed to free the sunshine and moonlight.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24319-24519 confidence: high

"For the Sun I come to Northland, / Come to seek the Moon in Pohya"

Wainamoinen explicitly journeys to Pohyola to find the Sun and Moon, discovers their location, and says greater means are needed to free the sunshine and moonlight.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 confidence: high

The child vanishes while Mariatta sleeps; she weeps and searches under objects and throughout terrain and vegetation, including mountains, valleys, thickets, juniper, willow, and alder.

After the child vanishes, Mariatta searches and questions celestial bodies; the sun reveals the location, and she recovers the child.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24923-25115 confidence: medium

The child vanishes while Mariatta sleeps; she weeps and searches underneath household objects and through trees, flowers, thickets, hills, vales, and heather.

Mariatta seeks her lost child by questioning the Star, Moon, and Sun; only the Sun reveals the hidden location.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11136-11308 confidence: medium

The squirrel travels through many trees, crosses the eagle-woods safely, finds pines and firs, gathers cones and pine shoots, returns them to Kapo, and the beer remains cold and lifeless after they are added.

Kapo/Osmotar repeatedly seeks an ingredient that will make beer foam and ferment, sending animal helpers to remote or dangerous places.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11136-11308 confidence: medium

Kalevatar finds a splinter in the caldron and gives it to Kapo, who magically produces a snow-white squirrel and instructs it to go through the forest realm to bring fir cones and pine seedlings for Osmo's daughter's beer while avoiding the eagle.

The squirrel, marten, and bee are each directed to travel to a specified place and gather a substance for Kapo's brewing.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 11310-11502 confidence: medium

The bee flies over the ocean for three days to islands with water-cliffs and grottoes, finds a sleeping maiden in a magical honey-field setting, dips in honey and flower juices, and brings honey back to Kapo.

The bee travels over the ocean to distant islands and magical honey-fields, gathers honey and flower juices, and brings the honey to Kapo for the brewing.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3298-3494 confidence: medium

News travels of Aino's flight and death; Wainamoinen weeps because she has departed, vanished, and sunk to the bottom of the deep blue sea.

After Aino's disappearance into the sea, Wainamoinen seeks information about the water-maidens' dwelling, fishes there, and later drags his net through many waters hoping to find Aino.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 3298-3494 confidence: medium

Wainamoinen weeps because Aino has departed, vanished, and sunk into the deep blue sea.

Aino is said to have vanished and sunk into the sea; Wainamoinen asks about aquatic beings and searches with hook and net through many waters.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4459-4654 confidence: medium

Wainamoinen begins incantations and magic singing of the origin of evil and iron to fashion a bolt or lock for the wounds opened by the axe.

Wainamoinen, a wise enchanter and minstrel, is wounded, cannot stop the bleeding, and travels through several dwellings seeking someone who can heal him.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4459-4654 confidence: medium

In pain, Wainamoinen hitches his steed to a birch-wood sledge and travels swiftly to a Northland village where the road is triple-parted.

The wounded Wainamoinen departs by sledge, reaches a triple-parted road, and proceeds through lowest, middle, and upper ways to successive dwellings before finding the old man.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5403-5596 confidence: medium

Louhi seats Ilmarinen at her table, gives him food and comfort, asks him to forge the Sampo from swan feathers, virtuous milk, barley grain, and lambs' wool, and offers her fairest daughter as recompense.

Ilmarinen must create a wondrous Sampo from extraordinary ingredients in Northland, requiring him to build a smithy and begin a difficult forging process.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6368-6539 confidence: medium

The mother tries to detain him, warning him not to go to Northland/Lapland without magic and wisdom because Lapland maids and Turyalanders will bewitch him and sing parts of him into charcoal, furnace, ashes, and fire.

The hero arms himself and departs to Northland/Lapland, a place described as dangerous for its witchcraft and enchanters.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6541-6715 confidence: medium

Lemminkainen summons weapon-bearing heroes, beings from deeps and brooks, forest and thicket forces, mountain spirits, Hisi, Water-mother, Wellamo with mermaids, valley maidens, and river nymphs to protect him and blunt hostile weapons.

Lemminkainen summons many supernatural and nature-associated forces to protect him day and night and blunt hostile weapons before proceeding.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6541-6715 confidence: medium

Lemminkainen calls his stallion, harnesses it to a snow-sledge, rides swiftly, and travels north for three days to a Northland village on Lapland's shores.

After the protective invocations, Lemminkainen harnesses his horse to a snow-sledge and travels north for three days to a Northland village in Lapland.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6717-6911 confidence: high

At the beginning of Rune XIII, Lemminkainen asks the hostess of Pohyola to give him her lovely daughter, the fairest virgin of the Northland.

Louhi refuses immediate marriage and makes pursuit of the wild moose from Hisi fields and forests the condition for obtaining her daughter.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6717-6911 confidence: high

Lemminkainen asks Louhi for her daughter; Louhi refuses because of Kyllikki and requires the wild-moose from Hisi fields and forests.

Louhi refuses to give her daughter unless Lemminkainen brings the wild-moose from Hisi fields and forests, and he prepares equipment for the hunt.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6913-7085 confidence: high

Lemminkainen tells Lylikki to make worthy snow-shoes quickly because he will catch the blue moose where it browses in Tapio, Hisi woods, and snow-fields.

The passage centers on Lemminkainen’s attempt to catch a blue moose and then a Hisi/Juutas moose-reindeer made by supernatural opponents and sent fleeing through Lapland.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 6913-7085 confidence: high

Lemminkainen tells Lylikki to make snow-shoes so he can catch the blue moose in Tapio and Hisi woods and snow-fields.

Lemminkainen sets out to catch the blue moose; the quarry becomes a Hisi/Juutas/Piru reindeer that must be pursued through extraordinary terrain.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 confidence: high

Lemminkainen speeds after the wild-moose, binds it with an oak pole and willow bark-strings to an oaken hurdle, and calls it a captive from Piru and Hisi.

The central action is a repeated attempt to capture the Hisi/Lempo-associated wild-moose through hostile and divine forest regions, with prayer for supernatural aid.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 confidence: high

Lemminkainen supplicates Ukko, god above and creator of the heavens, to put his snow-shoes in order and make them swift for travel through marshes, snow-fields, Hisi’s realms, Lapland, and Lempo’s moose paths.

Lemminkainen prays to Ukko and petitions Tapio, Nyrikki, Mielikki, and Tapio’s daughter for aid, guidance, access, and awakening while pursuing the moose.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 confidence: high

Lemminkainen rapidly advances on snow-shoes, reaches the wild-moose, binds it with oak and willow materials to an oaken hurdle, and calls it the moose of Juutas from Piru and Hisi.

The hero hunts a Hisi/Juutas/Lempo moose, considers repeating the hunt to return victorious to Louhi's home, and the moose is described as dowry for the pride of Northland.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7087-7279 confidence: medium

Lemminkainen supplicates Ukko, God above and Creator of the heavens, to put his snow-shoes in order and make them swift for travel through Hisi, Lapland, Lempo's moose paths, Juutas, and Tapiola.

After deciding to continue, Lemminkainen supplicates Ukko and several forest powers for speed, favor, guidance, opened chambers, and awakening music while entering Hisi, Lapland, and Tapio's domain.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7281-7465 confidence: high

Lemminkainen asks the forest hostess and Metsola’s mistress to cast off poor clothing and put on festive raiment while he hunts the moose of Hisi or Lempo, saying the visit will be joyless without success.

The hunter repeatedly appeals to Tapio, the forest hostess, Tulikki, and forest maidens to aid his search for and capture of the moose.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7281-7465 confidence: medium

Lemminkainen asks the forest hostess and Metsola’s mistress to cast off poor clothing and put on festive raiment while he hunts the moose of Hisi or Lempo, saying the visit will be joyless without success.

The wild moose associated with Hisi, Lempo, and Juutas is driven by forest powers toward Lemminkainen, who captures it with a lasso.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7281-7465 confidence: high

He addresses the lovely hostess of the forest and Metsola's mistress, asking her to discard straw and birch-bark shoes and ragged garments, put on festive raiment, and aid his hunt for the moose of Hisi or Lempo.

Lemminkainen seeks the moose of Hisi or Lempo, invokes forest powers for aid, has the game driven to him, and captures the blue moose with a lasso.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7281-7465 confidence: medium

He addresses Tulikki, forest daughter and second of Tapio's daughters, asking her to drive the game, use a birch-rod if the reindeer or moose are slow, guard the route with magic hands, and lead a wandering moose by ears and antlers.

Tulikki is asked to keep the game on the highway, open nine fences, clear brush and branches, and make a scarlet silken bridge over waters for the herd.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 confidence: high

Lemminkainen tells Louhi he has caught the moose of Hisi and asks for her daughter as bride.

Louhi repeatedly conditions the gift of her daughter on Lemminkainen completing dangerous tasks, including bridling the flaming horse and killing the swan in Tuoni's river.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 7467-7653 confidence: high

Louhi answers that she will give her daughter if he puts a bridle on the flaming horse of Hisi, rapid messenger of Lempo.

Lemminkainen must find and bridle the fire-expiring horse of Hisi/Lempo, aided by a storm sent by Ukko and by gentle speech to the horse.
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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 8034-8210 confidence: high

The mother sends the tiny bee or honey-birdling to gather forest sweetness from Metsola's gardens and Tapio's meadows. The bee gathers honey from seven flowers and many grasses; she applies the balm, but it is ineffective for restoring speech and hearing.

The bee is sent first to forest meadows and then across seven oceans to an enchanted island to bring healing honey-balsam.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8034-8210 confidence: medium

The mother sends the bee to Metsola's gardens and Tapio's meadows for honey; it gathers floral sweetness and returns, but the balm remains insufficient because Lemminkainen is deaf and speechless.

The bee is sent first to local mythic meadows and then across seven oceans to an eighth magic island to gather enchanted honey-balsam for healing Lemminkainen.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8212-8383 confidence: high

The mother addresses the honey-bee and sends it to high Jumala and the seventh heaven for abundant honey and the Creator's balsam, made from Ukko's breath, which she says will heal anguish, tissue, vision, and restore singing.

A honey-bee is sent to high Jumala and the seventh heaven, follows a celestial route, reaches Ukko's home, and brings back divine healing substances.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8385-8568 confidence: medium

Lemminkainen says Louhi will not give him her daughter, the fairest maiden of Pohyola, until he kills the swan of Mana with one arrow in the river of Tuoni.

Louhi withholds her daughter until Lemminkainen kills the swan of Mana with one arrow in Tuoni's river.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8570-8763 confidence: high

Wainamoinen builds a vessel by enchantment from oak-tree timber, singing three times to set parts of the boat; three words of master-magic are missing for completion.

The plot centers on missing master-magic words needed to complete a magical object, and Wainamoinen searches multiple possible sources for them.
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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 8765-8952 confidence: medium

Asked why he has come before Tuoni's angels cut his life-thread, Wainamoinen says he was building a vessel and came to learn three magic sayings or lost words of the Master.

Wainamoinen says he came to learn lost master-words needed to complete a vessel; Tuonetar answers that Mana and Tuoni will not give these sayings.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8955-9137 confidence: high

Wainamoinen did not learn the words of magic in Tuoni's gloomy regions or in Manala and considers where to find them.

Wainamoinen seeks magic sayings and lost words and is directed to Wipunen as their holder.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 8955-9137 confidence: high

Wainamoinen has not learned magic words in Tuoni or Manala and reflects on where to find them.

Wainamoinen seeks magic sayings and lost words and is directed to Wipunen as their source.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 confidence: high

Wainamoinen, ancient hero, speaks to old Wipunen, saying he is satisfied to stay in the caverns and use Wipunen's tissues, organs, and ancient blood for food and drink.

Wainamoinen refuses to leave Wipunen's interior until he learns incantations, wisdom-sayings, and lost words, after which Wipunen releases a store of ancient knowledge.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9328-9494 confidence: high

Wainamoinen, called an ancient hero, tells old Wipunen he is satisfied to remain in the old spacious caverns and to use Wipunen's tissues, organs, and blood as sustenance.

Wainamoinen remains inside Wipunen's caverns or vitals and refuses to leave until he learns incantations, wisdom-sayings, and lost words.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 confidence: medium

Wainamoinen fastens the ledges, binds the stern, completes the forecastle, and launches the vessel by magic without physical contact or propulsion; this completes the third task as dowry for the Maid of Beauty on the arch of heaven and bow of many colors.

Wainamoinen completes a dowry task, considers how to woo the daughter of Pohyola, and sails northward to Pohyola.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9496-9697 confidence: medium

Wainamoinen boards the wondrous vessel, sails north across the broad sea toward dark Pohyola, invokes Ukko for protection, and asks winds and waves to carry the vessel without need of an oar.

Wainamoinen sails north over the broad sea to dark Pohyola, invites Ukko for protection, and asks winds and waves to bear the vessel without rowing.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 confidence: high

Wainamoinen says he is sailing to Northland and dismal Sariola, where ogres live and drown heroes, to woo the Maid of Beauty sitting on the bow of heaven and bring her to Wainola.

Wainamoinen sails in a magic vessel to dismal Sariola, a dangerous place of ogres, in order to woo the Maid of Beauty described in heavenly and fairy terms.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 9699-9886 confidence: high

Wainamoinen admits deception and says: "I am sailing to the Northland / To the dismal Sariola... / There to woo the Maid of Beauty"; he describes Sariola as an ogre land where worthy heroes are drowned.

Wainamoinen sails by magic ship to Northland/Sariola, a dangerous place inhabited by ogres, in order to woo and bring home the Maid of Beauty.
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native american northeast woodlands

Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 2924-3023 confidence: medium

The man peeps into the wigwam before the three days end and sees a young girl; on the third day he finds a woman's track leaving the water-hole and discovers the woman gone. The footnote says she would have remained if he had obeyed.

After the woman disappears, the man departs to follow her tracks along a dangerous road and receives a helper's gift for future trouble.
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Myths and Folk-lore of the Timiskaming Algonquin and Timagami Ojibwa WISKE-DJAK CYCLE. / TIMISKAMING FOLK-LORE. / CHAPTER II. / INTRODUCTION.; lines 3025-3115 confidence: medium

At a wigwam, an old woman cooking inside invites the traveler to eat, tells him the woman passed after noon, warns that many who try the journey die, and gives him a lynx bone to help in need.

The journey is repeatedly described as difficult and deadly, while helpers give bones, a squirrel tail, warnings, and instructions that enable progress.
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Notes on the Eastern Cree and Northern Saulteaux II. THE NORTHERN SAULTEAUX. / HABITATIONS. ' / CLOTHING AND TOILETTES. / MANUFACTURES.; lines 6473-6590 confidence: medium

Former rock paintings are reported in the region; one at Fairy Point on Missanabie Lake is interpreted by some as a winter hunt but by the writer as more likely animals seen in dreams, probably while fasting and dreaming for a spirit guardian; the drawings are claimed to be ancestral.

The passage explicitly refers to fasting and dreaming for a spirit guardian in connection with the rock-painting interpretation.
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Notes on the Eastern Cree and Northern Saulteaux II. THE NORTHERN SAULTEAUX. / HABITATIONS. ' / CLOTHING AND TOILETTES. / MANUFACTURES.; lines 6473-6590 confidence: medium

Former rock paintings are reported in the region; one at Fairy Point on Missanabie Lake is interpreted by some as a winter hunt but by the writer as more likely animals seen in dreams, probably while fasting and dreaming for a spirit guardian; the drawings are claimed to be ancestral.

The writer says the rock painting is more likely to represent animals that appeared to the painter during dreams.
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Notes on the Eastern Cree and Northern Saulteaux MISCELLANEOUS. / AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION.; lines 3124-3229 confidence: high

Admission and progress occur through dreams and visions; a youth seeking admission goes to a secluded forest spot, fasts and waits night and day for a week or ten days, and stays on a scaffold ten or twelve feet high.

A youth seeking admission waits and fasts in a secluded forest on a raised scaffold for supernatural dreams or visions.
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Notes on the Eastern Cree and Northern Saulteaux MISCELLANEOUS. / AAA-; -AM / SOCIAL ORGANIZATION. / REIJGION.; lines 3846-3943 confidence: high

A man seeking success in fishing or hunting water animals builds a pole scaffold, fasts, ascends it at night, and prays and fasts until a dream may teach how to take water animals.

A man builds a scaffold, fasts, ascends it at night, prays, and waits for a dream that may reveal how to take water animals.
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Notes on the Eastern Cree and Northern Saulteaux MONTHS AND SEASONS. / DIRECTIONS AND WEATHER CUSTOMS. / SOCIAL ORGANIZATION. / RELIGION.; lines 8052-8161 confidence: medium

Remedies such as herbs, barks, stones, and other substances may be obtained supernaturally or by dream directions; empty vessels or bark wrappers are set out, the night is spent in song and prayer with tobacco incense and drum, and a second person returns to find the vessels filled.

Remedies may be obtained through dreams or by a secluded night ritual involving song, prayer, tobacco incense, drum music, and vessels later found filled.
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Seneca Fiction, Legends, and Myths BBWITT / HEW ITT J / PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN; lines 1984-2074 confidence: medium

The boy finds a man in the loft, very lean like dried bones covered with skin; the man says the only thing he wants is tobacco so that he may smoke again.

The boy leaves to obtain tobacco from a difficult place after hearing a request from the hidden skeletal man.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 10396-10492 confidence: medium

At another lodge a man calling himself their uncle says their brother sent them, that they are going to a large assembly, and that they cannot join it unless he transforms them for the upper world.

The young men are described as coming from the lower world, preparing to enter an upper-world assembly, and being guided toward that assembly by a conductor.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7034-7122 confidence: medium

The youth decides to see what is near the setting sun, reaches a clearing and cabin, and meets an old man who recognizes him and raises his bent head using a mallet and wooden pin.

The youth travels through successive clearings toward the setting sun, meets old men who challenge him to games with heads as stakes, and survives by winning and enforcing the forfeits.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7125-7219 confidence: medium

A runner announces the chief's marriage gathering. The sisters fear letting the boy go because of bad people and games; the boy says he has destroyed the dice man, ball man, and ice-pond man and that his mother, father, sister, and dog are there.

The boy travels to the gathering because his mother, father, sister, and dog are there; he obtains guidance from his grandmother and rescues the abused father, sister, and dog.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7333-7433 confidence: medium

The nephew travels north carrying the mole; the witch again comes in tempest and whirlwind, lifts him into the clouds, kills him, and the mole brings him back; he later spends a night deep in the rocks of a mountain.

The nephew sets out northward to find his uncle and releases him from beneath the roots of a great elm tree.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7728-7822 confidence: medium

In the tale headed Hinoñ and the Seneca warriors, a hungry Seneca war party chasing a bear enters its den; one warrior sees a brisk fire and three men, and the eldest says the bear was one of his men sent to entice him.

A bear leads a warrior into a den; the old man says the bear was one of his men sent to entice the warrior.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7728-7822 confidence: medium

The old man refuses another transformation, then describes a world-spanning opening, a great rock, and a man with enormous horns inside it; he wants two warriors to crush the rock and kill him after testing orenda.

The old man describes a world-spanning opening, a great rock, and a horned man within the rock, then commissions warriors to crush the rock and kill him.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 7922-8014 confidence: medium

A female speaker says chestnuts grow at the eastern end of the world; near the tobacco are many wizards. The route has a river with trees as a crossing, two attacking rattlesnakes, a steep rocky mountain with one pass, two S'hagodiyoweqgowa, two alarm-giving men, a singing woman on a platform, and wizards who kill approaching strangers.

The route to the wizards' lodge is described as a sequence of thresholds and dangers: river crossing, attacking rattlesnakes, steep mountain and pass, large beings, alarm-givers, singing woman, and hostile wizards.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8205-8300 confidence: high

At the river crossed by a tree, two rattlesnakes rattle; Hodadenon catches two Tsohoqgwais, gives one chipmunk to each snake, says they are free and must leave, and the snakes run away.

At successive obstacles, Hodadenon gives food to rattlesnakes, tall beings, and Djoasha, and gives wampum to the watch-woman in order to pass or keep quiet.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8205-8300 confidence: high

Hodadenon asks his sister to make parched corn meal and two dumplings with bear's fat for the next day's trip to get chestnuts, and she does so.

Hodadenon sets out to get chestnuts, crosses guarded places, takes half a chestnut, and brings it back so mush can be made for his brother.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 8667-8761 confidence: medium

Hodadenon goes home with parents, sister, and friends; one place remains vacant, and the next morning chestnut trees stand around the lodge.

An empty seat remains; Hodadenon says one more labor remains, travels west, and meets an old man who says he is from the same place and ready to go home.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9069-9163 confidence: medium

The uncle returns grieving; the younger boy says he will bring the brother back, scrapes red-willow bark, throws it into the fire, and is carried west by smoke.

The younger boy creates smoke with red-willow bark and fire, rides it west, and uses the journey to pursue and later rescue his brother.
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Seneca Fiction, Legends, and Myths BBWITT / SS?SJ FICTION 181 / HBWITTJ / HKWITT; lines 9674-9765 confidence: medium

Ganyadjigowa dreams the same creatures belong to him; he sits on a stick across them, orders them west, reaches the end of the earth, goes south to a lodge, and meets Djothowandon while saying he is traveling around the earth from the Great Lake.

Ganyadjigowa commands the two dream creatures to go westward, reaches the end of the earth very quickly, then continues south and says he is traveling around the earth to see what people live on it.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28722-28821 confidence: medium

As she leaves, the bride tells her husband to follow her trail when hungry, warns of many difficulties, and commands him not to falter or stop to rest day or night.

The bridegroom follows his wife's trail after warnings of many difficulties, travels without stopping day or night, crosses a path on surrounding waters, and seeks relief for his people's distress.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 29356-29460 confidence: high

A daily singing woman on the mountain causes anxiety; chiefs request a respected old man to climb the summit and learn the meaning of the singing.

The old man is asked by the chiefs to climb the steep mountain to learn the meaning of the persistent singer's song.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25713-25812 confidence: medium

The woman leaves a passageway, reaches the middle passageway, gives roasted pheasants to the panthers, passes through, and reaches home after traveling three days and nights.

The woman passes through a passageway guarded by panthers after giving each a roasted pheasant and then safely reaches home.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 25904-26000 confidence: medium

When Hodadenon asks where tobacco abounds, the sister says it is distant and impossible; she says the long lodge was once full of kin and many brothers, now lost in the tobacco region, which is full of female sorceresses.

The needed tobacco is distant; the sister says the region is full of female sorceresses and that many brothers were lost there, but Hodadenon says he will attempt to obtain it.
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Seneca Fiction, Legends, and Myths BBWITTJ / CURTIN / HSWITTJ / HI WITT J; lines 26002-26095 confidence: medium

The boy takes up his pack, asks his elder sister whether the path leads directly south, leaves the lodge, and she later says he is to be pitied and may not be seen again.

The boy departs from his elder sister, follows a southward path described as full of difficulties, and survives successive encounters at marked campsites and hostile beings.
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Seneca Fiction, Legends, and Myths BIWITT / UBOBNDB / CUBTIN,! / LEQBKD8; lines 42234-42463 confidence: medium

A sung refrain repeats vocables and says the singer goes thither to find a male person or body; it mentions Dooa'danegê's lodge.

The repeated refrain explicitly says that the singer goes to find a male body or person.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 33357-34005 confidence: medium

The great child reaches the lodge again and the uncle or mother's brother is no longer there.

The great child discovers his uncle missing, searches for tracks, declares that he will go where the uncle has gone, and follows the trail through the forest to a lake.
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Seneca Fiction, Legends, and Myths BIWITTJ / BIWITTJ / CURTIN,! / SENECA FICTION, LEGENDS, AND MYTHS; lines 36111-36636 confidence: low

The speech repeatedly names Sagowenota and gives directions involving guiding or going to it; the interlinear gloss also refers to throwing or forming something low or small and to an island.

Instructions repeatedly refer to Sagowenota as the focus or destination and include ordered actions to perform there.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31454-31557 confidence: medium

Wild Cat had a grandson who was a child when the Eagle man visited; by the time Wild Cat is devoured, the grandson has grown up and remembers him.

The grandson grows up remembering his grandfather and sets out eastward to discover what became of him.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31560-31671 confidence: medium

The grandson reaches the Eagle people's mountain dwelling; they say his grandfather was expelled and rolled down to the Wolf tribe; the old chief warns him to return home or he will lose his mind and become someone else.

The grandson seeks his grandfather and later people of his own tribe while passing through Eagle, Wolf, Panther, and hunter-associated settings.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31878-31961 confidence: medium

The nephew mourns, examines the ground, finds the uncle's deep tracks, learns they lead directly west, and resolves to follow them.

The nephew finds the uncle's deep westward tracks, resolves to follow them, and travels for three days through forests to a lake shore.
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Seneca Fiction, Legends, and Myths BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 24831-24915 confidence: high

The boys find the uncle’s partially bloodshot eyes among the child’s breast ornaments, remove pairs of eyes, toss them upward, and command them to return; the eyes fly back to their owners.

The boys undertake a cloudland expedition, recover their uncle’s eyes, descend, and restore the eyes to him.
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Seneca Fiction, Legends, and Myths BXWITT. / BBWITTJ / CURTIN / HSWITTJ; lines 24831-24915 confidence: medium

The boys had killed the baby with potent drugs from their uncle; he had told them the child was the life of the witch Gaho'dji'da'ho°k, so the child’s death caused the witch’s death and avenged him through the nephews’ orenda and the medicine.

The uncle arms the boys with deadly medicine, and the witch’s destruction is credited to the nephews’ orenda and the medicine.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23094-23199 confidence: high

The grandson asks where their kinsmen are; the grandfather says they went far away to the place of a great beast, impossible to reach in seven years, and points toward a spring of water where the beast lives and former kinsfolk perished.

After hearing of distant kinsmen and a great beast at a spring, the youth declares he will go and begins a long journey with bow and arrows.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23201-23300 confidence: high

The youth asks his grandfather for the direction to the great animal's lair; the grandfather warns of a shrinking path, a seven-year journey, and flesh-eating beings at the spring.

The youth seeks directions to the great animal's lair and the spring, and the grandfather describes a shrinking path, seven-year distance, and deadly inhabitants.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 23887-23974 confidence: high

Little Burnt Belly says the missing brothers have not returned, prepares to follow their trail, takes bow and arrows full of orenda, fasts, and uses medicine for clear vision against the suspected wizard.

Little Burnt Belly departs from the lodge after ritual preparation to follow the trail of his missing brothers.
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Seneca Fiction, Legends, and Myths CDBTIN, / BXWITT. / BBWITTJ / CURTIN; lines 24734-24828 confidence: high

Each twin removes one of his own eyes and places the pair in the uncle's head; the uncle rejoices that he can see his nephews, then returns the eyes, and the twins say they will get back his own eyes.

The twins persist in restoring their uncle's sight and set out to retrieve his own eyes from a remote cloudland lodge.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 12683-12775 confidence: medium

A man who becomes chief temporarily orders everyone to use orenda and try to make Doonongaes alive again; he assigns pairs to build a large fire, fetch the white pebble, bring Doonongaes's fisher-skin pouch, and notify a grandfather at the end of the earth.

The temporary chief sends parties for a white pebble, a fisher-skin pouch, advice from a grandfather at the end of the earth, and a being at the highest rocks who controls a powerful thing.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 12778-12868 confidence: high

The two men seeking their grandfather circle a small lake repeatedly, see their own tracks, and one stops because something is in his foot while the other unknowingly loops back to him.

Envoys travel to their grandfather near the limit of the land to request help after their chief has fallen, and the old man gives the only thing that can bring the chief to life again.
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Seneca Fiction, Legends, and Myths CIJBTIX / HIWITTJ / FICTION / FICTION; lines 12871-12962 confidence: medium

A guide warns the men that the place is dangerous because the sought man's orenda reaches there, leads them away, and shows them Ganiagwaihegowa tearing apart the tree they escaped.

The men seek a powerful old man or object connected with him; the survivor reaches the lodge, attacks it, carries it toward Broken Land, and reports to the chief that he brought what he went for.
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Seneca Fiction, Legends, and Myths CUBTIN / S3 MYTHS 467 / CUBTIN / CUBTIH; lines 21507-21610 confidence: high

The remaining brothers warn the beloved youngest not to roam in the forest. After further disappearances, only the second and youngest brothers remain, and ten places are empty.

After many brothers disappear, the youngest argues they may still be alive under a spell and undertakes a journey to learn where they are and recover them.
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Seneca Fiction, Legends, and Myths CUBTIN. / CDBTIN, / BXWITT. / BBWITTJ; lines 22713-22815 confidence: medium

The passage says it is doubtful the young man will return in health and peace because many difficulties and dangers fill the way.

The youth leaves after warnings, asks for orenda, follows a route of ten fireplace-marked camps, returns for clarification, is judged immune to sorcery, receives a new name, and continues to the tenth camp.
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Seneca Fiction, Legends, and Myths CURTIN / HSWITTJ / HI WITT J / HEWITT.; lines 26098-26191 confidence: medium

The two speakers affirm friendship; one says he has come from far away, has no relations, is called Hodadenon and the last one, and says his kin were destroyed on the way to the place of women of evil minds; they agree to go together to obtain tobacco.

The companions agree to go together to obtain or rob tobacco, travel toward the evil-minded place, and enter a lodge where tobacco is being made.
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Seneca Fiction, Legends, and Myths CUSTIW / J LEGENDS 363 / HBWITT / HSWITTJ; lines 16969-17063 confidence: medium

The sisters eat, board their canoes, sail through the air leaving a trail, and the men prepare and follow the plainly visible trail of the women's canoe.

The sisters sail away through the air in canoes, leaving a visible trail that the men follow during their journey.
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Seneca Fiction, Legends, and Myths CUSTIW / J LEGENDS 363 / HBWITT / HSWITTJ; lines 17065-17152 confidence: medium

Kahenchitahonk reports a dream that Okteondon must kill S'hadahgeah and bring the body in before the door-flap stops swinging or something direful will happen.

Kahenchitahonk commands Okteondon to kill S'hadahgeah and return before the door-flap stops swinging; Okteondon finds S'hadahgeah on a cloud and shoots it.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5367-5462 confidence: high

The youth tells the uncle he used the small chestnut piece; the uncle says this kills him because it is the only food he can eat and only someone with great orenda can obtain it.

The uncle says the chestnut is the only food he can eat and cannot normally be obtained; the youth sets out toward the sunrise to get more.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5754-5854 confidence: medium

The mother says the misfortune was caused by her six sisters; wampum beads pass from them, her lower body hangs in the public assembly lodge for gathering beads, and she gives her son orenda to summon whatever aid he needs.

The mother tells the son he must bring back her body and grants him orenda to summon assistance.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5754-5854 confidence: high

The mother draws a tiny black dog from her bosom and gives it to her son, saying it will be his companion and will aid him.

The mother gives the son a tiny black dog, saying it will be his companion and aid.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5857-5951 confidence: medium

The youth accepts the task of recovering the lower body part; the mother says hot oil from a wild turkey gobbler is required, and the turkey must live until the last minute.

The son undertakes a quest to retrieve his mother’s lower body part and uses turkey oil so that the separated parts join and she becomes whole.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 5857-5951 confidence: high

The mother uses a small wand and the words “Grow! my dog” to enlarge the dog; she says it will carry, fight for, and protect the youth and can be made small again.

The size-changing dog carries and protects the youth, while the Black Chief of the Crows retrieves the body part from the lodge.
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Seneca Fiction, Legends, and Myths FICTION / BBWITT / SS?SJ FICTION 181 / HBWITTJ; lines 6064-6153 confidence: medium

After five days they reach a lake whose far shore cannot be seen; the old man strips bark from a large bitternut hickory and makes a large canoe.

The travelers cross a vast lake, experience mysterious rushing water at night, come to dry land, and are guided by a decorated messenger to the Hinon long lodge.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19614-19708 confidence: medium

The father warns that the boys' uncles are ferocious killers and that one uncle beyond the destroyed lodge is full of orenda and customarily kills visitors. The father recognizes the boys' potent orenda, and the younger boy insists on going to know persons with orenda. The father says the lodges are three looks apart.

The younger boy says he wants to know all persons who possess orenda and insists on visiting the uncle despite warnings.
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Seneca Fiction, Legends, and Myths HBWITTJ / BBWITT, / SSSSA LEGENDS 621 / BBWITTJ; lines 28241-28325 confidence: high

Dehaenhjoweos and companion(s) seek someone who knew them, find a very old man, and ask whether he remembers warriors who long ago departed on an expedition along the path of the Sun.

The expedition is repeatedly described as traveling along the path of the Sun, west toward the sunset, and later as involving skyland.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16093-16194 confidence: medium

The grandmother says the six aunts and many others were beheaded after losing dice games to an old woman and her son; the boy resolves to kill them and receives moccasins and a flying-squirrel skin pouch.

After learning of the beheaded aunts and other victims, the boy leaves home, travels west, enters dangerous head-stake contests, and wins.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16296-16391 confidence: medium

The eldest son receives permission to look for his father, travels north, finds a trail he identifies as like his father's, reaches a cross-trail, and enters a lodge with four old men smoking in the four corners.

The eldest and second sons set out to find their father; later nine brothers go one after another in search of their father and brothers.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16296-16391 confidence: medium

Nine of the Hongak brothers go one after another in search of their father and brothers, and all are killed by the four old men in the same lodge.

After nine brothers have been killed, the tenth and youngest son asks to follow them despite his mother's warning.
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Seneca Fiction, Legends, and Myths HEW ITT J / CUSTIW / J LEGENDS 363 / HBWITT; lines 16491-16582 confidence: medium

The fetish says Hagowanen is only a skeleton and instructs Ot'hegwenhda to rub spittle over him; flesh returns, Hagowanen becomes well, and he says he has become S'hodieonskon, whom old people say dies and immediately comes to life again.

After restoring his father, Ot'hegwenhda sends him home but says he must find his brothers and continues traveling to the trail crossing.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 13600-13693 confidence: medium

Doonongaes stays a year with the old woman, announces that he is going to the southern end of the earth, is told to return by way of her hut, and leaves wampum with her because he can get it by crying.

Doonongaes leaves to see the southern end of the earth and is later sent to the northern end or edge of the earth to find Deanohdjes.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 13696-13788 confidence: medium

Doonongaes returns to the girl, tells her he killed her grandfather, asks to live with her, and she says she had been afraid of the old man; he stays with Ganos for a month and then resumes his journey.

Doonongaes repeatedly continues northward and reaches the cold edge of the earth, where another old man in a lodge appears.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 13791-13881 confidence: medium

Doonongaes strikes the unresponsive old man; the old man says Deanohdjes lives "in the middle of the ice lake," says his tracks may be followed, and is identified as a white bear.

Doonongaes travels through extreme cold to the middle of an ice lake to find Deanohdjes and deliver a message summoning him to a great council.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14022-14108 confidence: medium

Doonongaes and his companion come to an apparently empty village with smoke from every lodge; Tsodiqgwadon says it is kept for people traveling around the world and was made by a Great Power in the Blue Sky.

The companions are described as traveling around the world and encounter a provisioned village, Stone Coats, Hinon, old men with a war song, and Nanisheonon.
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Seneca Fiction, Legends, and Myths HIWITTJ / FICTION / FICTION / BSWITTJ; lines 14292-14380 confidence: medium

Haiwanenqgwi goes to Tgawenogwen, changes himself into Onowehda, learns that the people dwell in the ground, and receives Chief Hononhengwen's promise that his people will attend the great council at Broken Land.

Haiwanenqgwi repeatedly travels to remote peoples and chiefs to call them to a great council at Broken Land.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17531-17627 confidence: medium

The youth says he will bring and punish the woman who caused the mischief and her witch mother; at the lodge, the mother-in-law declares a dream requiring him to kill two white otters in the lake under a timed door-swinging condition.

The witch mother-in-law demands that the youth kill two white otters in the lake and return before the door stops swinging, with life at stake.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 17730-17816 confidence: medium

Deoyadastat'he hears crying from the far west, identifies it as his mother's voice, and the dog also signals that it hears an unusual sound.

Deoyadastat'he hears his mother's crying from the far west, recognizes her voice, and sets out to reach her.
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Seneca Fiction, Legends, and Myths J LEGENDS 363 / HBWITT / HSWITTJ / BBWITTJ; lines 18695-18772 confidence: medium

The young husband goes to the lake, kills the Great White Beaver with one arrow, flees the pursuing enchanted waters, and reaches the lodge safely with the carcass as the waters recede.

After the young husband kills and lifts the beaver from the lake, the enchanted waters pursue him and are described as deadly to living flesh.
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Seneca Fiction, Legends, and Myths LEOEND6 / CUKTIN,! / UBGBKDS / LBOENDB; lines 45240-45738 confidence: medium

The old woman says to take courage, states that the maiden will overcome him and bring Two Feathers Together, and says she trusts the maiden.

The old woman commissions or encourages the maiden to overcome and bring back Two Feathers Together, after which the maiden departs toward his dwelling area.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4682-4779 confidence: high

After repeated visits, the boy beats the drum loudly enough for his grandmother to hear; when scolded, he asks about his family, and she says Deadoendjadases, a far-eastern man who carries off and devours people, ate them; the boy asks for four pairs of moccasins to fetch them back.

After hearing that Deadoendjadases has eaten the family, the boy asks for four pairs of moccasins and travels east for many days and nights to confront the situation.
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Seneca Fiction, Legends, and Myths MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT / SS?SJ FICTION 181; lines 4880-4966 confidence: medium

The uncle tells Hat'hondas to spit; the spittle becomes wampum beads, and the uncle says he will always spit wampum from the pipe. He gives directions eastward, a bow and never-missing arrows, and the rule to travel alone.

The uncle sends Hat'hondas directly east to a trail toward the hickory tree, gives never-missing arrows, and warns him not to keep any man company.
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Seneca Fiction, Legends, and Myths Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS / S55S1 LEQBNDB 497 / CUBTIN.; lines 22404-22502 confidence: medium

The boy begins his journey, finds a narrow path leading directly westward, hears rattle-like sounds, and finds two huge rattlesnakes blocking the path.

The boy travels toward chestnuts and must pass three successive pairs of nonhuman guardians blocking or guarding the path before reaching the chestnut clearing.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 4291-4386 confidence: medium

Turkey Brother wants to accompany the elder brother; despite objections, he remains determined, and the uncle says the nephew needs suitable raiment and weapons for the occasion.

Before departure, the uncle outfits the nephew with magical animal-skin garments, animated ornaments, a protective pouch, pipe, and weapons, then gives route prohibitions.
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Seneca Fiction, Legends, and Myths S55S1 LEQBNDB 497 / CUBTIN. / CDBTIN, / BXWITT.; lines 22614-22710 confidence: high

After returning home, the uncle tells the nephew that he has grown to manhood and that marriage must now take place.

After the nephew reaches manhood, the uncle sends him on a ten-day eastward journey through dangers toward a marriage challenge.
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Seneca Fiction, Legends, and Myths S5SJ LEGENDS 587 / HIWITT. / BBWITT. / HBWITTJ; lines 27308-27408 confidence: medium

Dehaenhyowens thanks the stranger for counsel but says the band is bound by a vow to reach the place where the sun sinks; the stranger tells them to start on their journey and then vanishes while they listen with bowed heads.

Dehaenhyowens says the band is bound by a vow to reach the place where the sun regularly sinks from view, and the later obstacles are interpreted in relation to that journey.
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Seneca Fiction, Legends, and Myths S5SJ LEGENDS 587 / HIWITT. / BBWITT. / HBWITTJ; lines 27308-27408 confidence: medium

The band later reaches a very large lake that blocks progress; Dehaenhyowens asks how to cross, and a seldom-speaking member reminds them of their vow to pass through obstacles and is told to lead.

A large lake blocks the travelers; a quiet member invokes their vow to pass through obstacles, walks first on the lake surface, and the others cross safely.
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Seneca Fiction, Legends, and Myths S5SJ LEGENDS 587 / HIWITT. / BBWITT. / HBWITTJ; lines 27410-27500 confidence: medium

They see a multitude on a playground. Gaenhyakdondye says they agreed to “forsake our kindred and our lives,” volunteered by “notching the rod,” and must “follow the path of the sun to the last.”

Gaenhyakdondye says the travelers forsook kindred and lives, volunteered by notching a rod, and resolved to follow the path of the sun to the last.
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Seneca Fiction, Legends, and Myths SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION / BBWITT / HEW ITT J; lines 1541-1581 confidence: low

The passage states that man is in the material world but not of it, and that the heart sees the beckoning finger of a higher and nobler destiny.

The passage says that man is in but not of the material world and perceives a higher and nobler destiny.
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Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS / S55S1 LEQBNDB 497; lines 22313-22401 confidence: high

The uncle tells Gajihsondis to come down, says the boy has killed him, explains that he had hidden food preparation because the boy had no sense, and says hunger will kill him because no food is left.

After the uncle says his remaining food is gone, the boy asks where the food is found and resolves to travel west along a dangerous path to obtain Chestnut.
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Seneca Fiction, Legends, and Myths SENEGA FICTION, LEGENDS, AND MYTHS / Part 2 / SENEGA FICTION, LEGENDS, AND MYTHS / S55S1 LEQBNDB 497; lines 22313-22401 confidence: high

The boy asks where the uncle’s food abounds; the uncle says it is useless to tell him because the path is full of difficulties, perils, and demoniac creatures in ambush.

The uncle describes the route to Chestnut as full of difficulties and perils, with demoniac creatures lying in ambush.
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jain

Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK I, LECTURE 2, LESSON I. / SECOND LECTURE, / CONQUEST OF THE WORLD. / FIRST LESSON.; lines 2644-2780 confidence: medium

The wise man removes aversion to control and is liberated; wrongly instructed imitators of monks enjoy pleasures and sink in delusion; those freed from attachment reach the opposite shore, and the desireless one who gives up the world is called houseless.

Wrongly instructed ascetics fail to reach either shore, while those freed from attachment reach the opposite shore.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK I, LECTURE 4, LESSON 4. 4! / FIFTH LECTURE, / ESSENCE OF THE WORLD. / FIRST LESSON.; lines 3711-3835 confidence: medium

Many do not live by injurious deeds; ceasing from them, a person perceives a favorable opportunity, and this is called the road taught by the noble ones.

The passage refers to a favorable opportunity, the road taught by the noble ones, zeal for the law, and no passage from birth to birth for the liberated and inactive.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK I, LECTURE 8, LESSON I. 79 / EIGHTH LECTURE, / THE PILLOW OF RIGHTEOUSNESS. / FIRST LESSON.; lines 5146-5232 confidence: medium

The Venerable Ascetic, after entering the order in winter, wandered while exerting himself and meditating; he says he will not cover himself with the robe, though he used it only in that winter.

The passage repeatedly presents meditation, wandering, self-finding, religious austerity, realization of singleness, intuition, and calm.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 1 6. 211 / FOURTH PART. / SIXTEENTH LECTURE, / THE LIBERATION.; lines 10492-10574 confidence: medium

Creatures have only temporary residence in four states of being; one should meditate on the supreme truth, and the wise man should free himself from family bonds and give up acts and attachments.

The passage instructs the wise man to free himself from family bonds, give up acts and attachments, lead the mendicant life, and not desire this world or the next.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 15. 193 / BOOK II, LECTURE 15. 195 / BOOK II, LECTURE 15. 197 / BOOK II, LECTURE 15. IQ9; lines 9975-10050 confidence: medium

Mahavira resolves to neglect his body for twelve years, abandon care of it, and bear calamities from divine powers, men, or animals with equanimity.

Mahavira resolves to neglect his body for twelve years and bear calamities from divine powers, men, or animals with equanimity, then meditates on the Self in ascetic disciplines.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) BOOK II, LECTURE 15. 195 / BOOK II, LECTURE 15. 197 / BOOK II, LECTURE 15. IQ9 / BOOK II, LECTURE 15. 2OI; lines 10053-10130 confidence: high

Mahavira lives with equanimity and endures calamities from divine powers, humans, and animals, remaining undisturbed and careful in body, speech, and mind.

The passage links Mahavira's long ascetic life and endurance of calamities with a meditative attainment of supreme knowledge and intuition called Kevala.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) EIGHTH LECTURE, / THE PILLOW OF RIGHTEOUSNESS. / FIRST LESSON. / BOOK I, LECTURE 8, LESSON I. 8 1; lines 5235-5370 confidence: medium

The wise Śramaṇa is said to remain in those places for thirteen years, meditating day and night while exerting himself undisturbed.

The passage emphasizes prolonged meditation, minimal sleep, exposure to cold, attacks, temptations, and calm endurance by the Venerable One.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FIFTH LECTURE, / ESSENCE OF THE WORLD. / FIRST LESSON. / THIRD LESSON.; lines 3837-3901 confidence: medium

A sage walking "the beaten track (to liberation)" knows acts, "does not kill," controls himself, and is not overbearing.

The passage describes a beaten track to liberation and says the sage has crossed the flood of life and passed over samsara.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FIRST LESSON. / BOOK I, LECTURE 8, LESSON I. 8 1 / THIRD LESSON. / FOURTH LESSON.; lines 5442-5535 confidence: high

The Venerable One abstains from fleshly indulgence, does not desire medical treatment whether wounded or not, and rejects bodily treatments after learning that the body is unclean.

The passage repeatedly describes abstention from bodily indulgence, rejection of bodily treatment, aversion to sense impressions, endurance of heat and cold, and meditation free from desire.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FIRST LESSON. / BOOK I, LECTURE 8, LESSON I. 8 1 / THIRD LESSON. / FOURTH LESSON.; lines 5442-5535 confidence: high

He is averse from sense impressions, wanders speaking little, meditates in shade during cold season, exposes himself to heat in summer, sits squatting in the sun, and lives on rough food.

Mahavira lives on rough foods, sometimes does not drink for extended periods, eats stale or poor food, and maintains meditation without desires.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FIRST LESSON. / BOOK I, LECTURE 8, LESSON I. 8 1 / THIRD LESSON. / FOURTH LESSON.; lines 5442-5535 confidence: high

Having wisdom, Mahavira commits no sin himself, does not induce others to do so, and does not consent to others' sins.

The passage states that Mahavira has wisdom, commits no sin, meditates motionlessly, understands truth, restrains impulses for purification of the soul, and is liberated from delusion.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) FIRST LESSON. / THIRD LESSON. / FOURTH LESSON, / FIFTH LESSON.; lines 2949-3052 confidence: high

A wise, houseless, noble person recognizes the proper moment and should not accept, cause, or permit acceptance of anything unclean; he should wander free from uncleanliness.

The passage presents a disciplined houseless mendicant who avoids unclean acceptance, commerce, excess possessions, emotional attachment to gifts, and proceeds on a road to final liberation.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) INTRODUCTION. XI / INTRODUCTION. X111 / INTRODUCTION. XV / I I I I; lines 334-386 confidence: high

Vardhamana is described as a Kasyapa like his father; he remains in his parents’ house until their death, after which Nandivardhana succeeds to the principality.

Vardhamana leaves the household succession context and enters a spiritual career at age twenty-eight with consent.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) INTRODUCTION. XV / I I I I / GAINA SUTRAS. / INTRODUCTION. XVI I; lines 428-470 confidence: medium

Buddha is said to have practiced austerities for six years and judged the penances useless for his end, while Mahavira practiced for twelve years and regarded them as necessary.

Both figures are described as practicing austerities for years in relation to attaining an end, though the passage contrasts their evaluations of penance.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) INTRODUCTION. XXXV / XXXVI GAINA SIJTRAS. / INTRODUCTION. XXXV11 / INTRODUCTION. XXXIX; lines 1858-1958 confidence: medium

The passage says the work describes, in enigmatic language, the progress of the faithful toward the highest perfection.

The passage explicitly summarizes a section as describing the faithful’s progress toward the highest perfection.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIBERATION. / FIRST LESSON. / BOOK I, LECTURE 7, LESSON I. 63 / THIRD LESSON.; lines 4634-4686 confidence: medium

A desireless person cherishes pity; the mendicant knows time, strength, measure, occasion, conduct, and precept, disowns non-requisites, exerts himself, and proceeds on the road to final liberation after cutting off love and hate.

The mendicant disowns non-requisite things, exerts himself, and proceeds securely on the road to final liberation after cutting off love and hate.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243 / LIVES OF THE GIN AS. / LIVES OF THE 0INAS. 255; lines 12152-12283 confidence: medium

Victory exhortation: Mahavira is urged to conquer the senses, defend the Law, overcome Love and Hate, eight Karmans, and obstacles, raise the banner of content, gain Kevala knowledge and final liberation, and bear hardships; the shout of victory is raised.

The exhortation frames Mahavira’s task as conquering senses, Love and Hate, karmans, and obstacles in order to gain Kevala knowledge and final liberation.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) LIVES OF THE (7INAS. 24! / LIVES OF THE OINAS. 243 / LIVES OF THE GIN AS. / LIVES OF THE 0INAS. 255; lines 12285-12412 confidence: high

Mahavira stayed one night in villages and five nights in towns, was indifferent to ordure/sandal, straw/jewels, dirt/gold, pleasure/pain, was attached to neither world, desired neither life nor death, reached the other shore of samsara, and worked to suppress Karman.

Mahavira wanders, detaches from life and death, suppresses Karman, practices supreme virtues, meditates for twelve years, fasts, and reaches Kevala.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) RIGHTEOUSNESS. / FIRST LESSON. / THIRD LESSON. / FOURTH LESSON.; lines 3640-3677 confidence: high

“One should mortify (one's flesh) in a low, high, and highest degree, quitting one's former connections, and entering tranquillity.”

The passage describes quitting former connections, entering tranquillity, practicing mortification and restraint, and traveling the difficult heroic road to final liberation.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) RIGHTEOUSNESS. / FIRST LESSON. / THIRD LESSON. / FOURTH LESSON.; lines 3640-3677 confidence: medium

The passage instructs the practitioner to subdue blood and flesh.

The hero subdues bodily elements, lives in chastity, guards the eyes, and shakes off the aggregate, which a note explains as body or karman.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) SIXTH LESSON. / SIXTH LECTURE, / THE CLEANING 1 . / FIRST LESSON.; lines 4122-4275 confidence: medium

An awakened person preaches unparalleled wisdom and praises the road to liberation for those who renounce cruelty and possess zeal and knowledge; great heroes are victorious, while uncontrolled persons do not understand their souls.

The passage presents liberation as a road for disciplined persons and contrasts successful heroes with those lacking control.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THE PILLOW OF RIGHTEOUSNESS. / FIRST LESSON. / BOOK I, LECTURE 8, LESSON I. 8 1 / THIRD LESSON.; lines 5373-5440 confidence: medium

The passage compares Mahavira to an elephant or hero at the head of battle and says he bears hardships undisturbed while proceeding on the road to Nirvana.

After bearing hardships undisturbed, Mahavira is described as proceeding on the road to Nirvana.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THIRD LESSON. / FOURTH LESSON, / FIFTH LESSON. / SIXTH LESSON.; lines 3054-3167 confidence: medium

“The hero does not tolerate discontent”; “The hero does not tolerate lust”; “A sage adopting a life of wisdom, should treat his gross body roughly.”

The sage who follows ascetic discipline is said to have crossed the flood of life, passed over samsara, and become liberated.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THIRD LESSON. / FOURTH LESSON. / FIFTH LESSON. / SIXTH LESSON.; lines 4030-4119 confidence: high

"Knowing the delight of this world, circumspect and restrained, one should lead the life of an ascetic" and, desiring liberation, be victorious through sacred lore.

The ideal practitioner is told to lead an ascetic life, desire liberation, leave the world to avert the current of sin, and avoid pleasures.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THIRD LESSON. / FOURTH LESSON. / FIFTH LESSON. / SIXTH LESSON.; lines 4030-4119 confidence: medium

Knowing whence beings come and whither they go, the practitioner leaves the road to birth and death; sounds, speculation, and mind do not reach liberation, which is without support.

Liberation is described as unreachable by sounds, speculation, and mind, and the liberated is described by negations of bodily and sensory categories.
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Jaina Sutras, Part I: The Akaranga Sutra and the Kalpa Sutra (Sacred Books of the East, Vol. 22) THIRD LESSON. / FOURTH LESSON. / FIFTH LESSON. / SIXTH LESSON.; lines 4833-4920 confidence: medium

In the hot season the practitioner should leave used-up clothes, wear one or no garment, aspire to freedom from bonds, and know himself as alone and belonging to nobody.

The passage repeatedly links conduct, solitude, penance, and restraint with aspiration to freedom from bonds.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) ADDITIONAL NOTE. / H. J. / UTTARADHYAYANA. / ON DISCIPLINE.; lines 2122-2220 confidence: medium

The speaker says he will explain the discipline of a houseless monk who has got rid of worldly ties and asks the audience to listen.

The passage concerns a houseless monk without worldly ties and instructs the aspirant to cultivate discipline, righteousness, knowledge, forbearance, and meditation; the translation says the son of the wise desires liberation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) AI4 SOTRAKRITANGA. / BOOK 2, LECTURE 6. 415 / BOOK 2, LECTURE 6, 417 / BOOK 2, LECTURE 7.; lines 23012-23041 confidence: medium

A monk perfected through the instruction of the Awakened One, firm in that perfection, guarded in thought, word, and act, and possessing the requisites for “crossing the immense ocean of existence” may preach the Law.

The qualified monk is perfected through the Awakened One’s instruction, guards thought, word, and act, possesses what is needed for crossing the immense ocean of existence, and may preach the Law.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 1, LECTURE 3, CHAPTER 2. 263 / SECOND CHAPTER. / BOOK I, LECTURE 3, CHAPTER 3. 265 / THIRD CHAPTER.; lines 15611-15772 confidence: high

Famous warriors do not look behind in battle and face death; a monk should exert himself similarly, slip off household ties, put aside undertakings, and wander for the welfare of his soul.

The monk is told to slip off household ties, put aside undertakings, wander for the soul's welfare, bear hardships, and wander until final liberation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 2, 267 / BOOK 2, LECTURE 2, 371 / BOOK 2, LECTURE 2, 375 / BOOK 2, LECTURE 2, 379; lines 21110-21197 confidence: high

The passage lists restricted meal intervals, limited and degraded food types, rules about alms, begging conditions, fixed quantities, and avoidance of liquor, meat, ghee-seasoned, and highly flavoured food.

The passage presents many years of severe ascetic practice as culminating in Kevala, highest knowledge and faith, followed by deliverance and final beatitude.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE 4. 403 / BOOK 2, LECTURE 5. 405 / CALLED / FREEDOM FROM ERROR.; lines 22314-22493 confidence: medium

The passage rejects identifying audarika, aharika, and karmana bodies; a note explains five bodies: visible, karmic, fire-composed, subtle traveling, and changeable subtle bodies.

The note says the āhāraka body is a subtle body of the soul with which one goes to distant places, for example to a Kevalin to clear up doubt.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK 2, LECTURE I. 347 / BOOK 2, LECTURE I. 349 / BOOK 2, LECTURE I. 351 / BOOK 2, LECTURE I. S53; lines 19874-19991 confidence: medium

The monk searches and knows the Law, endeavors to gain Liberation, is associated with a saying about possibly obtaining the white lotus, renounces actions, worldly occupations, and household life, and is described as desiring to get to the shore of Samsara.

The monk searches and knows the Law, endeavors to gain Liberation, and is described as desiring to get to the shore of Samsara.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 15. 331 / BOOK I, LECTURE 106. / SIXTEENTH LECTURE, / CALLED; lines 18973-19062 confidence: medium

The Nirgrantha is defined as single, knowing the absolute atman, awakened, disciplined, equanimous, knowing the Self, wise, renouncing causes of sin, not desiring honour, searching and knowing the Law, seeking Liberation, and living restrained.

The Nirgrantha is described as knowing the true nature of the Self, searching and knowing the Law, endeavouring to gain Liberation, and living restrained.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 2, CHAPTER I. 249 / CALLED / THE DESTRUCTION OF KARMAN, / BOOK I, LECTURE 2, CHAPTER 2, 253; lines 14945-14971 confidence: medium

A worthy and wise man should be careful, cease from sin, and be entirely happy.

The passage presents a right and certain path to perfection chosen by virtuous heroes of faith and links it with wise conduct and ceasing from sin.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 4, CHAPTER I, 73 / BOOK I, LECTURE 4, CHAPTER 2, 279 / SECOND CHAPTER. / BOOK I, LECTURE 4, CHAPTER 2. 277; lines 16194-16295 confidence: medium

A wise learned monk whose soul is pure abstains from doing work for others and bears all troubles in thought, word, and action.

The passage describes a wise learned monk with a pure soul who bears troubles and wanders until final liberation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 7. 293 / BOOK I, LECTURE 7. 295 / ON EXERTION 2, / BOOK I, LECTURE 8. 299; lines 17309-17413 confidence: medium

Good places such as heaven and human relations are temporary; the wise man should conquer greed and enter the noble path containing all virtues.

The wise or houseless practitioner learns the Law, enters the noble path, exerts himself, and wanders until liberation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE 9. 305 / TENTH LECTURE: / CALLED / BOOK I, LECTURE IO. 307; lines 17712-17809 confidence: medium

The monk is told to treat all beings as himself, avoid guilt from desire for life, and keep no store.

The ascetic is instructed to keep no store, wander unattached, avoid sexual intercourse and property, realize himself as single and alone, and thereby obtain Liberation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE I, CHAPTER I. 237 / BOOK I, LECTURE I, CHAPTER 2, 239 / SECOND CHAPTER. / BOOK I, LECTURE I, CHAPTER 2. 241; lines 14350-14453 confidence: medium

A man in a wood who does not know it follows a guide who also does not know it; both are unacquainted with the place and come to trouble.

The passage links seekers after salvation who follow false Law with analogies of an ignorant guide in a wood and a blind guide leading another blind person.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) BOOK I, LECTURE IO. 309 / ELEVENTH LECTURE, / CALLED / THE, PATH.; lines 17877-18011 confidence: medium

Questions ask for the path preached by the wise Brahmana, glossed as Mahavira, by which one crosses the flood of Samsara and reaches liberation from all misery; the addressee is a monk and great sage.

The passage frames liberation as following a difficult path that enables crossing the flood of Samsara, with a simile of traders crossing the ocean.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) CALLED / DESCRIPTION OF THE WICKED. / BOOK I, LECTURE 7. 293 / BOOK I, LECTURE 7. 295; lines 17117-17227 confidence: medium

A person who leaves father, mother, house, sons, cattle, and wealth but seeks nice food is far from a Sramana; one who professes the Law to fill his belly, brags for food, and flatters for food and drink is condemned, compared to a boar greedy for wild rice, and wrong belief and bad conduct are called worthless like chaff.

The passage describes leaving household attachments, begging unknown, wandering homeless, conquering pleasures, practicing control, enduring pain, annihilating Karman, and not mixing again with the world.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) CALLED / THE DESTRUCTION OF KARMAN, / BOOK I, LECTURE 2, CHAPTER 2, 253 / SECOND CHAPTER.; lines 14974-15055 confidence: medium

Independent and dependent persons alike have no shame if they observe the Vow of Silence; the monk should behave equally toward all, and the Sramana should remain indifferent and pure.

The sage sees the far-off goal identified as liberation and practices indifference, silence, non-injury, austerities, and meditation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) ELEVENTH LECTURE, / CALLED / THE, PATH. / BOOK I, LECTURE II. 313; lines 18014-18113 confidence: high

A pious man shows an island to beings carried away by the flood of Samsara and suffering for deeds; this place of safety has been proclaimed by the Tirthakaras.

The passage repeatedly describes Samsara as a flood or current, contrasts danger with safe crossing, and connects crossing with knowledge of the Law.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) ELEVENTH LECTURE, / CALLED / THE, PATH. / BOOK I, LECTURE II. 313; lines 18014-18113 confidence: high

Beatitude is called best, compared to the moon among the stars; a restrained sage subdues senses and brings about Beatitude.

The passage links restraint, subduing the senses, knowing the Law, ethical conduct toward creatures, abandonment of pride and deceit, and austerities with Beatitude or Liberation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) FOURTEENTH LECTURE, / CALLED / THE NIRGRANTHA. / BOOK I, LECTURE I4. 325; lines 18596-18774 confidence: medium

A person lost in the wood is shown the salutary path by others who are not lost, and should honor the one who has not lost the way; the simile is said to have been explained by the Prophet.

The similes of being lost in a wood, being unable to see in dark night, and then recognizing the way after sunrise frame learning the Law as a transition from disorientation to correct path.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) FREEDOM FROM ERROR. / BOOK 2, LECTURE 6. 409 / SIXTH LECTURE, / CALLED; lines 22496-22647 confidence: medium

A wise monk should not claim whether alms are obtained from a householder; he should improve his chances for final liberation and wander according to opinions taught by the Ginas.

The monk is instructed to wander according to the Ginas’ teaching until final liberation and not focus on obtaining alms.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE I. 3 / LECTURE I. 5 / LECTURE II. 9 / LECTURE II. II; lines 2637-2730 confidence: high

Men naturally like women; the wise man who knows and renounces them performs Sramana duties. Women are compared to a slough, and the wise man wanders searching for the Self.

The wise man renounces women and wanders about searching for the Self.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE I. 5 / LECTURE II. 9 / LECTURE II. II / LECTURE II. 13; lines 2733-2923 confidence: medium

A restrained Sramana who is struck should think: “I have not lost my life.”

The monk's path is described through striking, failed alms, sickness, grass, sun, dirt, lack of comfort, and respect, all to be borne while seeking the soul's welfare and destruction of Karman.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE I. 5 / LECTURE II. 9 / LECTURE II. II / LECTURE II. 13; lines 2733-2923 confidence: medium

“Four things of paramount value” are difficult to obtain: human birth, instruction in the Law, belief in it, and energy in self-control.

The four requisites include instruction in the Law, belief, and energy in self-control; the ascetic who restrains himself and removes sinfulness reaches purity and highest Nirvana.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE II. 9 / LECTURE II. II / LECTURE II. 13 / LECTURE III. 17; lines 2926-3029 confidence: high

Yakshas descend after the expiration of life and are born as men; the described man is born with goods, family advantages, health, wisdom, fame, and power, and later obtains true knowledge through former religious merit.

Former merit leads to true knowledge; self-control and penances remove remaining Karman and result in eternal Siddhahood.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE II. II / LECTURE II. 13 / LECTURE III. 17 / LECTURE IV. 19; lines 3032-3131 confidence: medium

The addressee is told to be awake while others sleep, to trust nobody, to remain alert, and to be watchful like a Bharumda bird; the note describes the bird as having two necks and three legs.

The passage repeatedly commands vigilance, careful movement, control of will, suppression of delusion, and discernment as means toward liberation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE II. II / LECTURE II. 13 / LECTURE III. 17 / LECTURE IV. 19; lines 3032-3131 confidence: high

In the ocean of life, whose currents are births and which is difficult to cross, one man has reached the opposite shore and one wise man has answered the following question.

Life is represented as an ocean with currents of birth, difficult to cross, and one wise man is said to have reached the opposite shore.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE III. 17 / LECTURE IV. 19 / LECTURE V. 21 / LECTURE V. 23; lines 3232-3417 confidence: medium

Family members cannot help one suffering for one's own deeds; one should cut off greed and former attachments, and give up possessions such as animals, jewels, cattle, slaves, and servants to obtain power of changing form at will.

The passage instructs the wise or faithful person to cut off greed, former connections, and possessions, choose what is beyond the world, and sustain the body only to annihilate Karman.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE VII. 27 / LECTURE VII. 29 / LECTURE VIII. 31 / LECTURE VIII. 33; lines 3747-3852 confidence: high

Pleasures are difficult to abandon, but pious ascetics get over impassable Samsara as merchants cross the sea.

Pious ascetics are described as getting over impassable Samsara as merchants cross the sea.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XII. 55 / LECTURE XIII. 57 / LECTURE XIII. 59 / LECTURE XIV. 61; lines 5178-5269 confidence: high

By remaining merit from their former life they are born in noble families; disgusted with the world and afraid of Samsara, they abandon pleasures and take refuge in the path of the Ginas.

The figures abandon pleasures, take refuge in the path of the Ginas, and the two sons bid farewell to domestic life and say they will turn monks.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XIX. 99 / TWENTIETH LECTURE. / THE GREAT DUTY OF THE NIRGRANTHAS. / LECTURE XX, 105; lines 7402-7499 confidence: medium

A wise man hearing the discourse, an instruction full of precious wisdom, should abandon wicked paths and walk the road of the great Nirgranthas; one with virtuous conduct, self-control, avoidance of sinful influences, and destroyed Karman reaches the permanent place, mukti.

The discourse is described as full of precious wisdom; the wise hearer should leave wicked paths, follow the Nirgrantha road, practice self-control, destroy Karman, and reach mukti.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVII. 77 / LECTURE XVII. 79 / LECTURE XVIII. 81 / LECTURE XVIII. 85; lines 6365-6469 confidence: medium

Instruction to avoid denial of the soul and practise the difficult Law with true faith; Bharata learns the pure creed, gives up Bharatavarsha and pleasures, and enters the order.

The passage links true faith and the difficult Law with rulers who practise austerities, compassion, self-restraint, or become exempt from defilement and reach perfection.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVII. 79 / LECTURE XVIII. 81 / LECTURE XVIII. 85 / LECTURE XVIII. 87; lines 6472-6574 confidence: medium

Udayama renounces the world, turns monk, enters the order, and reaches perfection; the king of Kasi abandons pleasures and hews down Karman like a forest; Vigaya quits his kingdom and turns monk.

The passage links penance, self-control, abandoning pleasures, cutting down Karman, freedom from ties and sins, salvation, and perfection.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVIII. 85 / LECTURE XVIII. 87 / LECTURE XIX, 89 / LECTURE XIX. 91; lines 6676-6775 confidence: medium

“the whole world is on fire, as it were, by old age and death, I shall save my Self, if you will permit me.”

The aspirant seeks permission to save his Self, and the parents frame that path through severe monastic obligations.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XVIII. 87 / LECTURE XIX, 89 / LECTURE XIX. 91 / LECTURE XIX. 93; lines 6778-6879 confidence: low

The speaker says Sramana life is difficult for a weak or unpacified mind, likening it to weighing Mount Mandara and swimming the sea, and tells the son to enjoy fivefold pleasures before adopting the Law.

The warning compares the difficulty for an unpacified mind to swimming the sea and crossing the ocean of restraint.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XX. 107 / L1O UTTARADHYAYVANA. / LECTURE XXI. 111 / LECTURE XXII. 113; lines 7780-7965 confidence: medium

Ragimati hears of the Jina's ordination, becomes afflicted, decides it is better to become a nun, cuts off her tresses, receives Vasudeva's blessing to cross the ocean of Samsara, enters the order, and induces many relations and servants to enter too.

Vasudeva blesses Ragimati by telling her to cross the dreadful ocean of Samsara without difficulty.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIII. 12! / LECTURE XXIII. 123 / LECTURE XXIII. 125 / LECTURE XXIII. 127; lines 8493-8591 confidence: medium

A safe, happy, quiet place is described as difficult to approach and free from old age, death, pain, and disease; it is called Nirvaza, freedom from pain, or perfection, and sages who reach it end the stream of existence.

Gautama describes Nirvaza as a safe, happy, quiet, eternal place without old age, death, pain, or disease, reached by sages who end the stream of existence.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIV. 135 / LECTURE XXV, 139 / LECTURE XXV. I41 / THE CORRECT BEHAVIOUR.; lines 9309-9347 confidence: medium

“I shall declare the correct behaviour ... which causes freedom from all misery; by practising it the Nirgranthas have crossed the ocean of Samsara.”

The passage presents correct behaviour as causing freedom from misery and says the Nirgranthas crossed the ocean of Samsara through its practice.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXIX. I 159 / LECTURE XXIX. 161 / LECTURE XXIX. 163 / LECTURE XXIX. 165; lines 10491-10586 confidence: medium

Pondering loosens seven kinds of Karman except Ayushka, reduces their duration, power, and sphere, prevents accumulation of Karman causing unpleasant feelings, and enables the practitioner to cross the vast forest of fourfold Samsara.

The practitioner who ponders is said to cross the very large forest of the fourfold Samsara, which is without beginning and end.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXVI. 145 / LECTURE XXVI. 147 / TWENTY-SEVENTH LECTURE. / THE BAD BULLOCKS.; lines 9693-9864 confidence: high

Garga, a learned elder and leader, reflects that riding in a car crosses a wilderness, just as religious exercise crosses Samsara.

The text explicitly compares crossing a wilderness in a car to crossing Samsara through religious exercise.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXVI. 145 / LECTURE XXVI. 147 / TWENTY-SEVENTH LECTURE. / THE BAD BULLOCKS.; lines 9693-9864 confidence: high

The Ginas teach the true road to final deliverance, consisting of right knowledge, faith, conduct, and austerities; beings following it obtain beatitude.

The Ginas' road to final deliverance is defined through four causes, and knowledge is further classified into five kinds.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXVIII. 153 / LECTURE XXVIII. 155 / LECTURE XXIX. I 159 / LECTURE XXIX. 161; lines 10287-10384 confidence: medium

Items 62-73 list subduing the senses, conquering anger, pride, deceit, greed, love, hate, and wrong belief, followed by stability and freedom from Karman.

The passage presents a staged discipline in which the soul restrains senses, conquers passions, seeks the Law, avoids Karman, and reaches perfection or beatitude.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXX. 175 / LECTURE XXX. 177 / LECTURE XXX, 179 / THIRTY-FIRST LECTURE.; lines 11304-11332 confidence: medium

"I shall declare the mode of life that benefits the soul ; by practising it many souls have crossed the ocean of Samsara. (1)"

The passage states that a soul-benefiting mode of life, when practiced, enables many souls to cross the ocean of Samsara.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) LECTURE XXX. 177 / LECTURE XXX, 179 / THIRTY-FIRST LECTURE. / LECTURE XXXI. ISI; lines 11529-11548 confidence: medium

“This is the road to it: to serve the Gurus and the old (teachers), to avoid throughout foolish people”

The passage describes a road involving service to teachers, avoidance of foolish people, purity of mind, speech, and body, and monastic regulation.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) SECOND BOOK. / FIRST LECTURE:, / CALLED / THE LOTUS.; lines 19065-19236 confidence: medium

The first man comes from the Eastern quarter, claims to know the way, enters the pool to fetch the white lotus, and becomes stuck in the mud, unable to reach the lotus or either bank.

The four men seek the central white lotus by entering the pool but are trapped in water and mud; the later explanation maps the pool to the world, water to Karman, and mud to pleasures and amusements.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) THE CORRECT BEHAVIOUR. / LECTURE XXVI. 143 / LECTURE XXVI. 145 / LECTURE XXVI. 147; lines 9556-9690 confidence: medium

“many souls have crossed the ocean of Samsara” by practicing the declared correct behaviour.

The concluding verse states that many souls have crossed the ocean of Samsara by practicing correct behaviour.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) THE PRAVRAGYA OF KING NAMI2. / LECTURE IX, 39 / LECTURE X. 43 / LECTURE X. 45; lines 4382-4562 confidence: medium

A guide shows the way; Gautama is urged to remain on the cleared right path, avoid the uneven road, complete the crossing beyond the great ocean, and reach the world of perfection by the practices of perfected saints.

Gautama is told that a guide shows the way, that the thorns have been cleared from the great path, and that he must stay on the right path.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) THE PRAVRAGYA OF KING NAMI2. / LECTURE IX, 39 / LECTURE X. 43 / LECTURE X. 45; lines 4382-4562 confidence: medium

A guide shows the way; Gautama is urged to remain on the cleared right path, avoid the uneven road, complete the crossing beyond the great ocean, and reach the world of perfection by the practices of perfected saints.

Gautama is described as having crossed the great ocean and is urged to reach the other side; the following verse connects religious practice with reaching the world of perfection.
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Jaina Sutras, Part II: The Uttaradhyayana Sutra and the Sutrakritanga (Sacred Books of the East, Vol. 45) TWENTY-SEVENTH LECTURE. / THE BAD BULLOCKS. / LECTURE XXVIII. 153 / LECTURE XXVIII. 155; lines 9971-10147 confidence: medium

Sudharman addresses long-lived Gambiasvamin and says he heard the discourse from Mahavira; Mahavira delivered the lecture called exertion in righteousness, and creatures who believe, accept, practise, study, understand, learn, and act on it are said to obtain perfection, enlightenment, deliverance, final beatitude, and an end to misery.

The Twenty-ninth Lecture is organized around longing for liberation, disregard of worldly objects, desire of the Law, obedience, confession, and repentance, with attainment of deliverance and final beatitude attributed to those who practise the teaching.
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germanic

Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 2874-2973 confidence: medium

The princess demands an apple from the Tree of Life; the youth wanders through three kingdoms, and three ravens bring him a golden apple from the Tree of Life at the end of the world.

The princess demands an apple from the Tree of Life, and the ravens say they obtained it beyond the sea at the end of the world.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4089-4184 confidence: high

The parents disclose the brothers’ fate; the maiden resolves to deliver them and secretly sets out into the wide world.

The maiden leaves home secretly, travels into the wide world and to the Glass mountain, and aims to free her brothers.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 4089-4184 confidence: medium

She reaches the end of the world, flees the dangerous sun and moon, and finds the kind stars seated on little chairs.

The heroine encounters the hostile sun and moon and then helpful stars, including the morning star as donor.
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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 4929-4996 confidence: medium

The King says he will go “as far as the sky is blue” and neither eat nor drink until he finds his wife and child.

The King vows not to eat or drink until he finds his wife and child and searches for seven years while God supports him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 10044-10138 confidence: medium

A young toad brings a box; the fat toad gives Simpleton a wondrous carpet. The elder brothers bring coarse handkerchiefs, and the King says that justice would give the kingdom to the youngest.

The fat toad repeatedly supplies Simpleton with items or means that satisfy the King’s difficult conditions.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 10615-10727 confidence: high

Joringel becomes a shepherd near a strange village, circles the castle, and dreams of a blood-red flower with a pearl-like center that can free enchantment and recover Jorinda.

Joringel dreams of a blood-red flower that frees enchanted things, searches for it over hill and dale, finds it on the ninth day, and uses it to enter the castle and disenchant Jorinda.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 11642-11683 confidence: medium

Brother Lustig comes to a place with a magnificent castle and nearby wretched inn; the innkeeper refuses him lodging because the house is full of noble guests.

The host warns that no one who has slept in the castle has come out alive, and Brother Lustig says he will try it too.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12448-12535 confidence: high

A candle-and-torch procession passes, a tiny ray touches the king's son, and he becomes a white dove; he says red blood drops and white feathers at every seventh step will show the way to release him, then flies away while she follows.

The wife follows red blood and white feather markers through the wide world for nearly seven years in order to release the transformed husband.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12448-12535 confidence: medium

The woman follows the trace through the wide world without resting until nearly seven years have passed; when the signs stop and the dove disappears, she climbs to the sun, asks about the dove, and receives a casket for sorest need.

The woman questions the sun, moon, and winds; these beings provide gifts, information, and instructions needed for the next stage of the quest.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 12537-12616 confidence: high

The maiden follows the night wind's information, cuts the eleventh reed by the sea, strikes the dragon, the lion overcomes it, both regain human shapes, and the princess who had been the dragon carries the youth off on the griffin.

The maiden is abandoned when the princess carries off the youth; she continues a long search, says she has traveled to the sun, moon, and four winds, and ultimately reaches and recovers the prince.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13401-13475 confidence: medium

A man hears the raven in the forest; the bird says she is a king's daughter by birth, is bewitched, and can be set free by him.

The raven says the man can set her free and, after the failed vigils, leaves a letter directing him to the golden castle of Stromberg if he is still willing to deliver her.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13477-13492 confidence: medium

The man awakes, is sad, and says, “She has certainly driven by, and I have not set her free.”

The man believes he has failed to free the female figure, reads the letter, and sets out for the golden castle of Stromberg despite not knowing its location.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13494-13569 confidence: medium

The giant threatens to eat the man, the man offers inexhaustible bread, wine, and meat, and the giant searches maps for the golden castle of Stromberg without finding it.

The man asks for the golden castle of Stromberg, learns it is many thousand miles away, travels to it, and seeks the bewitched maiden there.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13881-13980 confidence: high

The eldest boy is called a foundling, learns the fisherman drew him from the water, leaves to seek his father, and is carried across a great water by an old woman.

Each child reaches a great water where an old woman carries the seeker across; the daughter receives additional instructions that enable the successful quest.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 13881-13980 confidence: high

The daughter greets and blesses the old woman; the old woman carries her across, gives a wand, and instructs her about the black dog, castle threshold, fountain, tree, bird in a cage, and glass of water.

The daughter is instructed to pass through a castle and retrieve a caged bird and a glass of fountain water from the place where a tree grows out of the fountain; the water later heals the queen.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 14016-14100 confidence: high

The youngest prince seeks the water of life for his sick father; the dwarf rewards his courteous answer by identifying the enchanted castle, iron wand, loaves, lions, and twelve o'clock deadline.

The youngest prince leaves home to find the water of life because his father is sick unto death and succeeds in obtaining it from an enchanted castle.
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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 16821-16900 confidence: medium

The giant asks for an apple of the tree of life for his betrothed bride and describes the iron-railed garden, guarding beasts, and ring before the apple.

The giant sends the king’s son for an apple of the tree of life; the tree stands in the middle of a protected garden guarded by beasts and an iron railing.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 16902-16990 confidence: medium

On the third night, hob-goblins torment the King's son as if to tear him apart, but he makes no cry; after the maiden bathes him with water of life, he recovers, sees her snow-white, swings his sword three times over the stairs, and releases the castle, revealing her as a rich King's daughter.

After the ordeal, the maiden instructs the King's son to swing his sword three times over the stairs; when he does, the whole castle is released from enchantment.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17239-17330 confidence: medium

The dove asks the girl for help and instructs her to enter a small house, ignore an old woman by the fire, pass by her, open a door, and bring back a plain ring instead of the magnificent rings.

The dove guides the girl to a house, gives rules for conduct, and sends her to retrieve a plain ring hidden among many attractive rings.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17431-17525 confidence: medium

The King laments that his love is absent; Ferdinand the Unfaithful urges sending the outrider to fetch her under threat of beheading, and the King commands Ferdinand the Faithful to bring the girl or die.

Ferdinand the Unfaithful proposes that the King send Ferdinand the Faithful to bring the King’s love, with beheading as the penalty for failure.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17624-17713 confidence: high

After the king's daughter speaks more than three words, the iron stove disappears over glass mountains and piercing swords; she searches for nine days, climbs a tree at night, sees a light, prays, and goes toward it.

After the stove and king's son disappear, the king's daughter leaves home, searches for nine days, and says she will seek him over hill and dale until she finds him.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 17716-17801 confidence: medium

After the girl brings the box and sleeps, the old toad gives her three needles and also three large needles, a plough-wheel, and three nuts; she is told she must cross a glass mountain, three piercing swords, and a great lake to get her lover back.

The girl is told she must cross the glass mountain, swords, and lake to regain her lover, and she completes the crossings with magical aids.
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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 18398-18483 confidence: medium

At a great lake, twelve princes wait in twelve boats; each takes one princess, the soldier sits by the youngest, and a brightly lit castle with music stands across the water.

The princesses and their princes cross a lake in twelve boats to a brightly lit castle where each prince dances with the girl he loves.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18484-18563 confidence: medium

An aged queen is a sorceress with a very beautiful daughter; she lures people to destruction by requiring a wooer to perform a task or die, and failed wooers are beheaded.

A sorceress queen requires suitors for her daughter to complete a task or die; many fail and are beheaded, and the king’s son sets out to try.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 18565-18650 confidence: high

The king’s son asks the aged queen for her beautiful daughter and offers to perform any task; the sorceress sets three tasks and names the first as fetching her ring from the Red Sea.

The prince must complete three tasks imposed by the maiden’s mother before he can become the daughter’s husband.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20385-20477 confidence: medium

The stag bounds up to the tailor, catches him on its horns, and carries him swiftly over stock and stone, mountain and valley, wood and meadow, before setting him down at a wall of rock.

The stag carries the tailor over varied terrain to a wall of rock and opens a door in it with its horns.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20643-20688 confidence: medium

At the start of “The Griffin,” a king has an only daughter who has always been ill, and no doctor can cure her.

The king’s daughter cannot be cured by doctors, and a prophecy says she will recover by eating an apple brought to her.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 20776-20837 confidence: high

The king's daughter carries a hare away, Hans whistles it back, and Hans returns all the hares to the palace; the king then demands a feather from the Griffin's tail before giving his daughter.

The king sends Hans to obtain a feather from the Griffin's tail, and the Griffin's wife explains how Hans can hide and pull the feather while the Griffin sleeps.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 22003-22093 confidence: medium

The Queen recognizes a pearl in the emerald book as like her daughter’s tear-pearls; the count says it came from the strange old woman in the forest, and the King and Queen resolve to seek her out.

The pearl in the emerald book leads the Queen to ask its origin, and the King and Queen resolve to seek the old woman for news of their daughter.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 22314-22399 confidence: medium

The wife dreams of climbing through rocks, thorns, rain, and wind to a summit with a flowered meadow and cottage where a white-haired old woman beckons; after waking she climbs the mountain and reaches the same cottage.

The wife dreams of an arduous upward path to a cottage, then follows the dream by climbing the mountain and meeting the old woman who can help her.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 22830-22937 confidence: medium

The maiden waits beneath the lime-tree for three days, decides to seek the absent betrothed, takes three celestial dresses and jewels, wanders unsuccessfully, becomes a cow-herd, and buries her treasures beneath a stone.

The maiden leaves the castle after waiting in vain, states she will seek the king’s son and not return until she finds him, and wanders far and wide.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23566-23645 confidence: medium

She says he can help only by ascending the glass-mountain and freeing her from the witch; the road goes through the great forest where man-eaters live.

The drummer leaves at daybreak to seek the glass-mountain by a road through a forest said to contain man-eaters.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 23647-23727 confidence: medium

The drummer encounters two men fighting over a shared saddle; one says it carries its rider instantly to any wished place. The drummer sets a race goal with a white rod, then mounts the saddle and wishes himself to the glass-mountain.

The drummer travels by magical means to the glass-mountain and says he came to seek a king's daughter believed to dwell there.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24122-24208 confidence: high

An enchantress mistrusts her three sons, changes the eldest into an eagle and the second into a whale, and the third leaves secretly in fear.

The third son flees, seeks the dangerous Castle of the Golden Sun, undertakes the task to obtain the crystal ball, and frees the King’s daughter.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24706-24770 confidence: high

A king's son looks toward heaven, asks a poor gray-haired man how to get there, and is told to live by poverty and humility for seven years, wearing ragged clothes, taking no money, and begging bread when hungry.

The king's son seeks heaven and undertakes a prescribed seven-year ordeal of poverty, humility, wandering, hunger, and prayer.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 24868-24958 confidence: medium

In 'The Heavenly Wedding,' a poor peasant-boy hears that one must go straight onward to enter heaven, walks straight over hill and valley, enters a church during service, believes it is heaven, refuses to leave, and is allowed by the priest to stay.

The boy takes the instruction to go straight onward literally and journeys over hill and valley until he reaches a church he identifies as heaven.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7254-7327 confidence: medium

The girl leaves to seek her brothers, enters a forest-hut with six little beds, and sees six swans shed feathers and swan skins; she recognizes them as her brothers.

The girl leaves to seek her brothers and undertakes a difficult, magical rescue task in the forest.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 7432-7523 confidence: medium

The king’s son hears from an old man about Briar-rose, the hundred-year sleep of the castle, and the deaths of earlier princes in the thorn-hedge; he says he is not afraid and will go.

Earlier kings’ sons died in the thorny hedge, but when the hundred years have passed the hedge becomes flowers and lets the present king’s son pass unharmed.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8476-8566 confidence: medium

The third son stays awake; at midnight he sees a bird with gold-shining feathers pluck an apple, shoots at it, and obtains one fallen golden feather.

A single golden feather proves so valuable that the king demands the entire Golden Bird, prompting his sons' journeys.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8568-8664 confidence: high

The Fox tells the King's son how to enter a castle with sleeping soldiers, find the Golden Bird in a wooden cage near an empty gold cage, avoid moving it to the fine cage, and rides him there on its tail.

The Fox gives detailed instructions, transports the King's son, warns him after failures, and completes the final impossible task.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8568-8664 confidence: high

The king says the youth's life is forfeited unless he removes the hill before the king's windows within eight days; the daughter is promised as reward.

The youth cannot remove the hill after seven days of digging, but the Fox tells him to sleep and the hill is gone by morning.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8568-8664 confidence: high

The Fox tells the King's son how to enter a castle with sleeping soldiers, find the Golden Bird in a wooden cage near an empty gold cage, avoid moving it to the fine cage, and rides him there on its tail.

The Golden Bird and Golden Horse are guarded or sought at successive castles and become conditions or rewards in the hero's quest.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 8666-8767 confidence: high

The fox gives a plan for obtaining the Golden Horse with the maiden’s help, and the king’s son successfully carries off the princess on the Golden Horse.

The fox provides the youth with successful instructions for obtaining the Golden Horse, the maiden, and the Golden Bird, and later gives warnings and rescue.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9690-9781 confidence: medium

A palace resident investigates the enchanted forest, insists on hunting despite warnings, pursues a white hart, goes deep into the forest, and lights a fire for the night.

The hunter deliberately enters the enchanted forest, follows a white hart he cannot overtake, and is drawn deep enough to spend the night there.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 9944-10041 confidence: high

The three brothers reach a castle with stone horses and no humans visible, pass through halls to a three-locked door, see a little grey man, and are hosted; the next morning the eldest is led to a stone table inscribed with three tasks for delivering the castle.

The stone table prescribes three tasks, and their completion by Simpleton ends the enchantment and restores the sleepers and petrified people.
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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 IKMIX. IRING. 3G1 / MARSO. SUAPO. 363 / HERCULES. ULYSSES. 365 / GOZ. FROGER. 367; lines 17948-18043 confidence: medium

Odin under the name Bolverkr becomes servant to the giant Baugi to get at the divine drink kept by Suttungr and guarded by Gunnlod; love-passages between Odin and Gunnlod are noted, as are three nights he spent with the giant’s daughter, though no resulting heroes are named.

Odin becomes servant to a giant in order to gain access to a divine drink kept by Suttungr and guarded by Gunnlod.
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Teutonic Mythology, Volume 1 THUNAR. 181 / THUNAR. 183 / THUNAT?. 185 / THUNAR. 187; lines 9352-9438 confidence: medium

Thorketill/Thorkell and related names are discussed; if the name signifies a kettle or vessel of the thunder-god, it resembles Wodan/Odin's sacrificial cauldron.

Thor fetches a huge cauldron so the Æsir can brew ale; the passage also discusses Thor-associated and Wodan-associated vessels.
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Teutonic Mythology, Volume 2 HNOSS. GERSIMI. SPANGE. HASHART. 887 / SNOTRA. WARA. SUNIA. FRUMA. 889 / ERE. FROMUOT. 891 / MILDE. MINNE. MAZE. 893; lines 21377-21458 confidence: medium

By a steep cliff in the greenwood lives Virtue; on a high rock beside it lives her sister Honour, accompanied by Loyalty, Bounty, Meekness, Manhood, Truth, and Constancy, mourning a count of Holland.

Several examples place personified female figures such as Virtue, Honour, or Old Minne in difficult wooded, rocky, or mountainous settings reached by a wanderer.
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Teutonic Mythology, Volume 2 SNOTRA. WARA. SUNIA. FRUMA. 889 / ERE. FROMUOT. 891 / MILDE. MINNE. MAZE. 893 / PEESONIFICATION, 895; lines 21461-21545 confidence: medium

In P. Suchenwirt's narrative, the poet follows a narrow path into a great forest and high mountain, meets a dwarf at a cave mouth, learns of a court by Constancy and Justice, and sees Minne at the judgment-seat as plaintiff with attendants.

The poet follows a narrow path into a forest, approaches a mountain and cave, meets a dwarf informant, and in another example is guided by a wood-wife to Charity's tower.
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Teutonic Mythology, Volume 2 SOLSTICE. SUNSET. 721 / CHAELES'S WAIN. 725 / WAGGONER. ORION. 727 / VOL. II. U; lines 13738-13781 confidence: medium

The Hungarian tale cited has a golden hen and six chickens meaning the Pleiades. A maiden seeking her lost lover uses valuables in three nuts to gain access to him; the valuables are three dresses worked with the sun, moon, and seven-stars and are gifts of Sun, Moon, and Seven-Stars.

In the Hungarian tale summary, the maiden seeks her lost lover and obtains access to him through valuables contained in three nuts.
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Teutonic Mythology, Volume 3 CHAPTER XXX. / POETRY. / VOL. III. 899 B / POETRY.; lines 2698-2747 confidence: medium

Fialar and Galar conceal the murder, claiming Kvasir choked on his wisdom; after a quarrel with Suttungr, they give him the mead as composition for his father's killing, and Suttungr stores it with Gunnlod as keeper.

Suttungr preserves the mead in Hnitbiorg with Gunnlod as keeper, and the gods seek to regain the holy blood, prompting Odin's descent to earth.
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Teutonic Mythology, Volume 3 TRANSLATION. / HEEOES INSIDE HILLS. / TEANSLATION. / HEROES INSIDE HILLS.; lines 5638-5690 confidence: medium

The Slavs believe in the return of Svatopluk; parts of Moravia keep a solemn procession custom to seek him. The passage couples this with Svegdir going forth to look for Odin.

Moravian custom involves going in solemn procession to seek Svatopluk; Svegdir goes forth to look for Odin.
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Teutonic Mythology, Volume 3 WHITE LADIES IN HILLS, ETC. 967 / WHITE LADIES : KEDEMPTION. / HOAED LIFTED : WUNDER-BLUMB. / TRANSLATION.; lines 6184-6229 confidence: high

The flower is usually blue, also purple or white; it is called key-flower because it locks the vault and is linked to the key-wearing white woman who can unlock treasure.

The flower is named as key-flower because it locks the vault and is also called luck-flower or wonderflower.
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Teutonic Mythology, Volume 3 WHITE LADIES IN HILLS, ETC. 967 / WHITE LADIES : KEDEMPTION. / HOAED LIFTED : WUNDER-BLUMB. / TRANSLATION.; lines 6184-6229 confidence: medium

Related formulas involve gold appearing as foliage or charcoal; in a cavern, gold lies on a table and old men tell the visitor to take a handful and go.

A cavern scene has gold on a table, old men seated beside it, and a command to the visitor to take a handful and go.
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Teutonic Mythology, Volume 3 WHITE LADIES IN HILLS, ETC. / WHITE LADIES IN HILLS, ETC. 967 / WHITE LADIES : KEDEMPTION. / HOAED LIFTED : WUNDER-BLUMB.; lines 6130-6181 confidence: medium

"To get into the mountain in which it is concealed, one usually needs a plant or root to clear the way, to burst the door."

A plant or root is needed to open the mountain, and folktales describe a wonderflower that opens entrance and exit to mountain treasure for a favoured person.
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Teutonic Mythology, Volume 4 DESTINY AND WELL-BEING. 1571 / PERSONIFICATIONS. 1573 / PERSONIFICATIONS. 1575 / PERSONIFICATIONS. 1077; lines 14746-14836 confidence: medium

The passage links allegory with possible mythic meaning, then lists a maid appearing beside a fountain before Easter sunrise, a lady approachable once in ten years, a fair lady washing under a linden tree, and a dwarf or wild lady guiding in the forest toward the three Fates.

A dwarf leads to the three Fates, a wild lady leads one about, a bird allures a poet into a wood, and Frau Wildecheit leads a bard to a brookside court.
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Teutonic Mythology, Volume 4 SPELLS. 18G7 / SPELLS. 1869 / VOL. IV. Q Q / INDEX TO VOL. IV.; lines 31434-31589 confidence: medium

Entries include: 'Aegir, journey to Asgard'; 'Aeolus, ruler of winds'; 'Ahti, Alito (sea-god)'; and 'air-castle (paradise)'.

Aegir is indexed with a journey to Asgard.
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Teutonic Mythology, Volume 4 VOL. IV. / SPELLS. 1855 / SPELLS. / SPELLS. 1859; lines 30779-30884 confidence: medium

Wound charm worn under the right arm: three blessed brothers meet Jesus while seeking a wound herb; Jesus sends them to Messias mountain for wool from sheep, moss from stones, and oil from trees. The passage also cites Lucas on Severines-berg and notes a Keisersp. Ameis parallel opening.

The three blessed brothers seek an herb for wounds, meet Jesus Christ, and receive directions to sacred or named places and substances for healing.
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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 124-211 confidence: medium

A Hammurabi-period tablet published by Meissner is described as part of an Old Babylonian version, dealing with the hero's wanderings in search of a cure from disease after Enkidu's death; the hero fears the disease will be fatal and longs to escape death, corresponding to part of Tablet X of the Assyrian version.

The hero wanders after Enkidu's death seeking a cure and longing to escape death, but Sabitum tells him that the life he seeks will not be found.
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An Old Babylonian Version of the Gilgamesh Epic An Old Babylonian Version of the Gilgamesh Epic / Part III / PREFATORY NOTE / INTRODUCTION.; lines 954-1042 confidence: medium

In the Huwawa episode, the Yale tablet is said to show Enkidu as the real hero; elders of Erech, Enkidu, and workmen warn Gilgamesh against the undertaking, saying he is young and does not know what he proposes.

Before the Huwawa undertaking, the elders say Enkidu should go before Gilgamesh because he knows the roads to the cedar forest and is skilled in battle.
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An Old Babylonian Version of the Gilgamesh Epic COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION. / TRANSLATION.; lines 3875-4040 confidence: medium

Gish is identified in broken lines, speaks of a road never trodden and uncertain food, and vows to praise and honor the deity if he succeeds.

The road is unfamiliar or closed; Enkidu knows the way, while Shamash is invoked to track the closed path and level the road and mountain.
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An Old Babylonian Version of the Gilgamesh Epic COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION. / TRANSLATION.; lines 4221-4363 confidence: medium

Haupt suggests sabitum is an epithet for the 'woman who dwells at the seashore which Gilgamesh in the course of his wanderings reaches' as an innkeeper.

Gilgamesh is described as wandering to the seashore and as seeking life elsewhere.
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An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1498-1573 confidence: high

Gilgamesh "begins a series of wanderings in search of the restoration of his vigor"; the passage interprets this as the sun's winter wanderings and connects disease with loss of reproductive or fertilizing power.

Gilgamesh begins wanderings in search of the restoration of his vigor, passing through dark regions toward a region of light.
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An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1575-1646 confidence: high

Gilgamesh's search for renewal of life is viewed as longing for eternal life; the waning sun-god and winter are used as images of decline and death.

Gilgamesh's search for renewal is explicitly described as a search for life and a quest for immortality.
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An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1575-1646 confidence: high

Utnapishtim, moved by pity and at his wife's request, tells Gilgamesh of a magic plant in deep water that restores old age to youth; Gilgamesh finds and plucks it.

Gilgamesh searches for and finds a magic plant growing in deep water that can restore old age to youth.
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An Old Babylonian Version of the Gilgamesh Epic Part III / PREFATORY NOTE / INTRODUCTION. / VIII.; lines 1649-1735 confidence: high

The passage lists six episodes: nature myth, killing of the divine bull, punishment of Gilgamesh and death of Enkidu, Gilgamesh's wanderings, the Deluge, and the search for immortality.

The passage lists the search for immortality and says Gilgamesh fails to learn the secret of escape from old age and death.
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An Old Babylonian Version of the Gilgamesh Epic TRANSLATION. / COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION.; lines 3370-3600 confidence: medium

Gilgamesh responds to Enkidu that humans are mortal, urges courage, says he will go before Enkidu, and speaks of establishing his name if he falls.

Gilgamesh repeatedly states that he will go to the cedar forest, prepares for the journey, and seeks divine support before departure.
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An Old Babylonian Version of the Gilgamesh Epic TRANSLATION. / COMMENTARY ON THE PENNSYLVANIA TABLET. / YALE TABLET. / TRANSLITERATION.; lines 3602-3669 confidence: medium

Elders bless or counsel Gilgamesh; the passage mentions return to Uruk, counsel for the journey, not trusting his strength, protecting himself, Enkidu going before him, and the route/forest entrance associated with Huwawa/Humbaba.

Enkidu is directed to go before Gilgamesh, and the road is associated with Huwawa/Humbaba and the forest entrance.
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An Old Babylonian Version of the Gilgamesh Epic YALE TABLET. / TRANSLITERATION. / TRANSLATION. / NOTES; lines 4893-5022 confidence: low

Darkness is emphasized with each advance in the hero's wanderings.

The note says darkness is emphasized with each advance in the hero's wanderings.
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Assyrian and Babylonian Literature: Selected Translations ADAPA AND THE SOUTH-WIND 317 / THE STORY OF ETANA / THE STORY OF ETANA 319 / THE STORY OF ETANA 321; lines 20191-20290 confidence: medium

Etana is described as having a wife who could not give birth to a son; he says the seer-priests have completed his offerings and sacrifices and asks Shamash for revelation, the Plant of Birth, and a son.

Etana seeks the Plant of Birth in order to obtain a son, asks Shamash for revelation, and is directed to the eagle by way of the mountain road.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 341 / THE GILGAMESH NARRATIVE 343 / TABLET IX; lines 21390-21450 confidence: high

Gilgamesh says: 'I will not die like Eabani'; 'Fear of death has befallen me'; and 'To (test) the strength of Per-napishtim, the son of Kidin-Marduk, I will set out.'

Gilgamesh says fear of death has befallen him and immediately declares that he will set out to Per-napishtim.
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Assyrian and Babylonian Literature: Selected Translations ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 341 / THE GILGAMESH NARRATIVE 343 / TABLET IX; lines 21390-21450 confidence: high

Tablet IX begins with Gilgamesh lamenting his dead friend and resolving to go to Per-napishtim to learn the mystery of apotheosis and recover from a loathsome disease inflicted by Ishtar.

The prose introduction says Gilgamesh seeks Per-napishtim to learn the mystery of apotheosis and secure recovery from Ishtar's disease.
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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 / THE GILGAMESH NARRATIVE 345 / TABLET X / THE GILGAMESH NARRATIVE 347; lines 21620-21728 confidence: medium

Arad-Ea instructs: “Take, Gilgamesh, the axe at thy side, go into the wood and make one hundred and twenty oars ... five gar long.”

Arad-Ea requires Gilgamesh to make one hundred and twenty long oars or poles from felled trees before the crossing can proceed.
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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 2301-2399 confidence: medium

The passage states that the Gilgamesh epic is composite like the Homeric poems and the Nibelungenlied, then lists episodes including Gilgamesh's rule, Uchat and Eabani, the Elamite expedition, Ishtar's rejected love and vengeance, the mountain-bull, the Mountain of the Sunset, the Waters of Death, the Deluge, the Plant of Life, and Eabani's spirit recalled from the nether-world.

The listed Gilgamesh sections include the journey to the Mountain of the Sunset and the passage of the Waters of Death.
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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 2301-2399 confidence: medium

The passage states that the Gilgamesh epic is composite like the Homeric poems and the Nibelungenlied, then lists episodes including Gilgamesh's rule, Uchat and Eabani, the Elamite expedition, Ishtar's rejected love and vengeance, the mountain-bull, the Mountain of the Sunset, the Waters of Death, the Deluge, the Plant of Life, and Eabani's spirit recalled from the nether-world.

The passage lists the search for the Plant of Life as a section of the Gilgamesh epic.
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Assyrian and Babylonian Literature: Selected Translations TABLET IX / ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 345 / TABLET X; lines 21556-21617 confidence: high

"Tell me, O Sabitu, which is the way to Per-napishtim?" Gilgamesh adds that, if possible, he will cross the sea.

Gilgamesh seeks the way to Per-napishtim, proposes crossing the sea, and is told by Sabitu that the crossing has never been made except by Shamash and is extremely dangerous.
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Assyrian and Babylonian Literature: Selected Translations TABLET IX / ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 345 / TABLET X; lines 21556-21617 confidence: medium

The passage says Gilgamesh again gives the reason for his journey and laments his beloved friend Eabani, who has returned to dust.

Gilgamesh laments Eabani's death and the prospect of sharing his fate, then asks for the way to Per-napishtim.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE / USUALLY CALLED / THE BABYLONIAN NIMROD EPIC / THE GILGAMESH NARRATIVE 325; lines 20371-20454 confidence: medium

The prologue figure brings ancient news, travels far-distant roads, becomes weary, writes on a memorial tablet, and the wall of Uruk-supuru is mentioned.

The same figure travels far-distant roads, becomes weary, brings ancient news, and writes on a memorial tablet.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 341 / THE GILGAMESH NARRATIVE 343 / TABLET IX / ASSYRIAN AND BABYLONIAN LITERATURE; lines 21453-21511 confidence: medium

The scorpion-man says that one of the gods has given the order and that the traveler has journeyed over far-distant roads and crossed steep mountains.

The scorpion-man says one of the gods gave an order and that the traveler has crossed far-distant roads and steep mountains to reach him.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 343 / TABLET IX / ASSYRIAN AND BABYLONIAN LITERATURE / THE GILGAMESH NARRATIVE 345; lines 21514-21554 confidence: high

Gilgamesh sees the monster's friendly eyes, recovers from fright, and tells the scorpion-man that he intends to go to Per-napishtim, his ancestor, who has been removed into the gods' assembly and has power over life and death.

Gilgamesh seeks Per-napishtim, an ancestor in the gods' assembly associated with power over life and death, and undertakes a dangerous route to reach him.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 345 / TABLET X / THE GILGAMESH NARRATIVE 347 / THE GILGAMESH NARRATIVE; lines 21731-21791 confidence: high

Gilgamesh says that the friend he loved has been turned to clay and that he will not lie down or sink to where his friend is.

After Eabani's death, Gilgamesh seeks Per-napishtim for help and says he has crossed lands, mountains, and seas to reach him.
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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

Per-napishtim says he will reveal a mystery and describes a plant resembling buckthorn whose thorn stings like bramble.

The passage centers on Gilgamesh receiving a hidden plant-secret, obtaining the plant from the sea, and intending to use it to regain youth.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE / THE GILGAMESH NARRATIVE 355 / THE GILGAMESH NARRATIVE 357 / THE GILGAMESH NARRATIVE 359; lines 22344-22484 confidence: medium

Gilgamesh sleeps six days and seven nights; sleep comes over him like a storm wind; Per-napishtim calls him the hero whose desire is life or recovery.

Gilgamesh is explicitly called a hero whose desire is life or recovery, and his lament frames his condition in relation to death.
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Assyrian and Babylonian Literature: Selected Translations THE GILGAMESH NARRATIVE 351 / THE GILGAMESH NARRATIVE / THE GILGAMESH NARRATIVE 355 / THE GILGAMESH NARRATIVE 357; lines 22209-22341 confidence: medium

After finishing the account, Per-napishtim turns to Gilgamesh and asks which god will give him strength to obtain the life he desires.

Per-napishtim asks Gilgamesh which god will give him strength so that he can obtain the life he desires.
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Cuneiform Parallels to the Old Testament EIGHTH TABLET / NINTH TABLET / TENTH TABLET / ELEVENTH TABLET; lines 7166-7222 confidence: high

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 is directed to a plant at the ocean bottom, retrieves it, and identifies it as a means for an old man to become young again.
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Cuneiform Parallels to the Old Testament FIRST TABLET 4 / SECOND TABLET / THIRD TABLET / FOURTH TABLET; lines 6203-6239 confidence: medium

The fragmentary Fourth Tablet shows the friends disputing; Engidu tries to make Gilgamesh abandon the expedition, but they set out and approach the cedar mountain where Ellil has set Khumbaba as warder.

The expedition moves toward a cedar mountain guarded by Khumbaba, whom Ellil appointed as warder.
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Cuneiform Parallels to the Old Testament IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1 / FIRST TABLET 4 / SECOND TABLET; lines 6156-6201 confidence: medium

At the end of the tablet, the two friends plan a great journey against Khumbaba, the Elamite warder of the cedar mountain of Irnini, that is, Ishtar.

Gilgamesh and Engidu plan a great journey against Khumbaba, the warder of the cedar mountain of Irnini/Ishtar.
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Cuneiform Parallels to the Old Testament NINTH TABLET / TENTH TABLET / ELEVENTH TABLET / TWELFTH TABLET; lines 7224-7452 confidence: medium

Gilgamesh is back in Uruk after failed journeys and wants to go to the abode of the dead to learn from the dead about life and its problems.

Gilgamesh returns from failed journeys, seeks the abode of the dead, and fails to meet the conditions for reaching it.
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Cuneiform Parallels to the Old Testament SECOND TABLET / THIRD TABLET / FOURTH TABLET / FIFTH TABLET; lines 6241-6257 confidence: medium

The figures stand still and look at the Forest, regard the cedars' height, contemplate the Forest entrance and high door where Khumbaba enters, and see well-made roads and path.

The two friends inspect the cedar Forest and its entrance, Khumbaba prepares for the fray, and the contest ends in their victory.
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Cuneiform Parallels to the Old Testament SEVENTH TABLET / EIGHTH TABLET / NINTH TABLET / TENTH TABLET; lines 6404-6442 confidence: high

Gilgamesh tells Siduri-Sabitu of Engidu's death and his troubles, then asks for tidings of the way to reach Ut-Napishtim, receiving a disappointing answer.

Gilgamesh seeks the way to Ut-Napishtim and asks how he attained endless life; the answer is framed as a special narrative from the Flood survivor.
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Cuneiform Parallels to the Old Testament SIXTH TABLET / SEVENTH TABLET / EIGHTH TABLET / NINTH TABLET; lines 6366-6402 confidence: high

"Shall not I also, die like Engidu? ... I fear death, therefore do I wander in the desert."

Gilgamesh's fear of death leads him to seek Ut-napishtim, who is described as having escaped death.
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Cuneiform Parallels to the Old Testament TABLET NO. 2 / IV. PRIMITIVE REVELATION AND THE / EARLY KINGS1 / FIRST TABLET 4; lines 6063-6154 confidence: high

The hero sees mysterious and concealed things, brings tidings from before the Deluge, makes a far journey, writes his sufferings on a stone tablet, and builds the wall of Uruk.

The hero sees mysteries of wisdom, brings tidings from before the Deluge, and makes a far journey across the western sea.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 1185-1325 confidence: medium

Gilgamish tells Nin-sun that he is going on a far journey to Humbaba’s home, along an unknown road and against unknown warfare, until he returns after reaching the Forest of Cedars, overthrowing Humbaba, and destroying evil abhorred by the Sun-god.

Gilgamish repeatedly frames the journey as reaching the Cedar Forest, countering unknown warfare, and overthrowing fierce Humbaba.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 215-411 confidence: medium

Gilgamish is introduced as one who knows all matters, possesses knowledge, discovers a concealed secret, hands down prediluvian tradition, journeys afar, and engraves his travail on a stone tablet.

Gilgamish is said to have gone on a distant journey, become weary from toil, and engraved all the travail on a stone tablet.
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The Epic of Gilgamish OF ORIENTAL STORIES. / PREFACE. / R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA.; lines 839-982 confidence: high

The heading names the Third Tablet as the expedition to the Cedar Forest against Humbaba; the editorial summary says Gilgamish and Enkidu became devoted friends and that the courtesan left Enkidu to his sorrow.

Gilgamish declares his intent to go to the Forest of Cedars against Humbaba, and weapons are commissioned for the undertaking.
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The Epic of Gilgamish R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA. / THE FOURTH TABLET. / THE ARRIVAL AT THE GATE OF THE FOREST.; lines 1328-1563 confidence: medium

Enkidu speaks of foreseen trouble and a dream, and the passage then describes him lying on his couch in sickness or fear for many days.

Before entering the forest depths and confronting Humbaba, Enkidu is afraid, weakened, and urged by Gilgamish to be brave and continue together.
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The Epic of Gilgamish R. CAMPBELL THOMPSON. / ADDENDA ET CORRIGENDA. / THE FOURTH TABLET. / THE ARRIVAL AT THE GATE OF THE FOREST.; lines 1566-1719 confidence: medium

At the fortieth league they break fast; at the sixtieth they rest and hollow a pit. Gilgamish pours meal for the mountain and asks it to grant a dream and breathe on him.

Gilgamish offers meal to the mountain and asks it to grant a dream; the text then says the mountain granted the dream, and a variant dream also centers on a mountain.
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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 2284-2429 confidence: high

Gilgamish bitterly weeps for Enkidu while ranging the desert, asks whether he too shall die like Enkidu, says he fears death, and resolves to go to Uta-Napishtim, offspring of Ubara-Tutu.

After Enkidu's death, Gilgamish says he fears death and resolves to travel to Uta-Napishtim, whose presence he seeks with urgency.
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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 2432-2581 confidence: high

An editorial summary of broken lines says Gilgamish seeks Uta-Napishtim about death and life; the Scorpion-man says the journey has never been made, describes the Road of the Sun as twenty-four hours beginning in darkness, and sends him onward.

Gilgamish intends to ask Uta-Napishtim about death and life, and Shamash directly addresses the life that Gilgamish seeks.
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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 2584-2740 confidence: high

Gilgamish says Enkidu's fate overtook him, he mourned six days and a seventh until burial, then feared death and ranged over the desert; he says his beloved comrade became like dust and asks if he too will lie down forever and never return.

Gilgamish's fear of death follows Enkidu's death and leads him to seek the way to Uta-Napishtim and possibly cross the Ocean.
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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 2584-2740 confidence: medium

Gilgamish asks the Wine-maker for the way and token to Uta-Napishtim and says he will traverse the Ocean if possible, or range over the desert if it is impossible.

The Wine-maker describes an unprecedented Ocean crossing, rough ferrying, and deep Waters of Death that bar the approaches to Uta-Napishtim.
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The Epic of Gilgamish THE ARRIVAL AT THE GATE OF THE FOREST. / THE SIXTH TABLET. / OF THE GODDESS ISHTAR, WHO FELL IN LOVE WITH THE HERO AFTER HIS / EXPLOIT AGAINST HUMBABA.; lines 2743-2913 confidence: high

Ur-Shanabi identifies himself as henchman of far Uta-Napishtim; Gilgamish replies that he is Gilgamish from Erech, one who has traversed the Mountains, and asks to see Uta-Napishtim, the Distant one.

Gilgamish asks for the way to Uta-Napishtim the Distant, travels through arduous landscapes and seas, and seeks speech from him on his concern.
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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 3122-3288 confidence: medium

Uta-Napishtim asks who will assemble the gods for Gilgamish so that he may find the life he seeks, challenges him not to sleep for six days and a se'nnight, and Gilgamish falls asleep like a breeze breathing upon him.

Uta-Napishtim challenges Gilgamish, who seeks life, not to sleep for six days and seven nights; Gilgamish immediately falls asleep and must be awakened.
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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 receives knowledge of a plant that can grant life, obtains it, plans to use it for renewed youth, and then loses it before he can eat it.
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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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The Epic of Gilgamish The Epic of Gilgamish / EPIC OF GILGAMISH / OF ORIENTAL STORIES. / PREFACE.; lines 73-171 confidence: high

After Enkidu's death, Gilgamish fears extinction and searches for eternal life, meeting Siduri, a wine-making goddess, and Ur-Shanabi, boatman of Uta-Napishtim, in connection with the waters of Death.

After Enkidu dies, Gilgamish fears similar extinction and undertakes a journey in search of eternal life.
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norse

Corpus Poeticum Boreale, Volume 1 APPENDIX. / BOOK IV. / EARLY HISTORIC POEMS. / HYMIS-KVIDA.; lines 12635-12752 confidence: high

The gods drink at Eager's feast, cast divining rods, inspect blood, and find good cheer. Thor tells Eager to make feasts for the Anses, and Eager asks Sif's Husband to bring a cauldron for brewing ale for all.

The gods need a cauldron large enough to brew ale for all; Tew reveals that Hymi owns a mile-deep cauldron, and Thor travels to obtain it.
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Corpus Poeticum Boreale, Volume 1 APPENDIX. / BOOK IV. / EARLY HISTORIC POEMS. / HYMIS-KVIDA.; lines 12866-12941 confidence: medium

Othere asks Freya’s help in an ancestry-based inheritance dispute with Angantheow; Freya turns him into the boar Goldbristle, rides to Houndling’s cave, and asks the giantess to saddle her wolf and ride to Walhall.

Freya travels to the cave-dwelling Houndling and summons her to ride to Walhall, then asks her to recite ancient lineages and races of men.
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Corpus Poeticum Boreale, Volume 1 EARLIEST WESTERN POEMS. / APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD.; lines 8709-8848 confidence: high

Young Swipday is compelled by a cruel stepmother to ride into Giantland and win the giant-guarded maiden of an enchanted castle.

The synopsis and Swipday’s speech say a cruel or false stepmother sets him the task of going to find Menglad in Giantland.
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Corpus Poeticum Boreale, Volume 1 EARLIEST WESTERN POEMS. / APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD.; lines 8709-8848 confidence: medium

Young Swipday is compelled by a cruel stepmother to ride into Giantland and win the giant-guarded maiden of an enchanted castle.

The synopsis describes Swipday’s errand as winning the giant-guarded maiden of an enchanted castle; after the charm is broken, Menglad is set free and welcomes her lover.
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Corpus Poeticum Boreale, Volume 1 EARLIEST WESTERN POEMS. / APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD.; lines 8850-8942 confidence: high

The scene heading places Swipday in Giantland before Menglad’s bower, encountering the Giant Warder Manywise; Swipday asks about a monster near the hot flame at the fore-court.

Swipday reaches Menglad’s bower, is challenged by the giant warder, and is initially told he cannot enter the walls.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7860-7991 confidence: medium

The editor summarizes the first scene in Walhall between Woden and his wife, then later scenes in Giantland in the wise giant’s hall, where Woden makes trial of wits and the giant eventually forfeits his head.

Woden leaves Walhall for Giantland to test or exchange wisdom with Wafthrudni, a giant repeatedly characterized as wise.
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Corpus Poeticum Boreale, Volume 1 FRAGMENTS OF A SPELL SONG. / LAY OF THEODRICK THE GOTH. / BOOK II. / EARLIEST WESTERN POEMS.; lines 7993-8116 confidence: high

Wafthrudni says he knows the mysteries of Giants and Gods because he has been in every world, in nine worlds, and underneath the Hell of Clouds; men from Hell die there a second death.

Wafthrudni’s authority over mysteries and fates rests on having been in every world, nine worlds, and beneath the Hell of Clouds.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4467-4560 confidence: high

The spiritual universe is linked to legends of an adventurous god obtaining the Holy Drink, brewed by dwarves before time, stolen by giants, hidden in deep caverns, and won by Woden through craft at risk to his life.

The Holy Drink is brewed by dwarves, stolen by giants, hidden in caverns, and won by Woden’s superior craft; it becomes the source of wisdom, learning, knowledge, and poetry.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 4467-4560 confidence: high

Woden visits a giant in quest of wisdom, risks his head to get answers, and destroys the giant by craft and cunning.

Woden visits a giant in quest of wisdom, risks his head to obtain answers, and destroys the giant by craft and cunning.
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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.

The passage explicitly frames the tale as a Quest for Wisdom and describes a god and Odysseus seeking or winning knowledge.
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Corpus Poeticum Boreale, Volume 1 MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES. / THE LAY OF SKIRNI.; lines 9212-9349 confidence: high

Skirni asks for the horse that can bear him through the dark flicker-flame and the sword that fights by itself against Giant-kind; Frey grants both.

Skirni is equipped and sent from Frey's hall to Giant-land, travels through darkness and Ogre-land, and crosses a huge fire to reach Gerda's hall.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26143-26283 confidence: medium

Thjodrek the Monk reports that Sigurd journeyed to Jerusalem, conquered heathen cities including Sidon, captured a robber-defended cave, received presents from Baldwin, returned to Norway in Eystein's lifetime, and became insane, reportedly from poisonous drink.

The passage names Jerusalem and the Holy Land, calls the expedition band pious in verse, and narrates battles against groups described as heathen.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26428-26537 confidence: medium

Sigurd sails across the Greek sea to Palestine, goes to Jerusalem, meets Baldwin, and rides with him to the river Jordan and back to Jerusalem.

Sigurd travels by sea to Palestine, goes to Jerusalem, and visits the Jordan with Baldwin; the verse connects the Jordan with pardon from sin.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 22945-23048 confidence: medium

A crippled man in Valland dreams that a gallant man tells him to go to Saint Olaf's church in London, where he will be cured, and he wakes and seeks the road there.

The crippled man receives a dream instruction to travel to Saint Olaf's church in London and is cured after arriving there.
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Laxdaela Saga CHAP. LXXV / CHAP. LXXVI / CHAP. LXXVII / CHAP. LXXVIII; lines 6423-6521 confidence: medium

Gellir leaves Iceland, goes to Norway, then south to Rome to see the holy apostle Peter; on the return he falls ill in Denmark, receives last rites, dies, and rests at Roskild.

Gellir leaves Iceland in old age, travels toward Rome to see the holy apostle Peter, receives last rites after illness in Denmark, dies, and is buried at Roskild.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2852-2939 confidence: medium

Skrymir points out the road to Utgard-loki's castle; the castle is made of ice blocks and icicle pillars, and Utgard-loki challenges the visitors to show their abilities.

At Utgard-loki's castle the visitors are asked to demonstrate their prowess through eating, drinking, running, and lifting challenges.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 confidence: high

Odin, already wisest of the gods from runic lore and Mimir's waters, wants the draught of inspiration, dresses in hat and cloak, journeys to Jötun-heim, and encounters nine thralls making hay.

Odin journeys to Jötun-heim to obtain the magic draught, works for Baugi, and attempts to enter the hidden cave where the vessels are kept.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 confidence: high

Suttung avenges Gilling by seizing the dwarfs and placing them on a sea shoal; they save themselves by promising the mead. Suttung gives it to Gunlod, who guards the three vessels in a hollow mountain, while Hugin and Munin discover the hiding place.

The powerful mead is hidden and then guarded by Gunlod in a hollow mountain where gods and mortals are forbidden to taste it.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR / CHAPTER VI: BRAGI; lines 3722-3817 confidence: medium

Odin, already wise from runic lore and Mimir's fountain, learns of the draught's power, becomes anxious to obtain it, dons hat and cloak, and travels to Jötun-heim, where he sees nine thralls making hay.

Odin disguises himself, travels to Jötun-heim, uses the name Bolwerk, works for Baugi, and participates in a plan to reach the guarded mead by boring into the mountain.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: high

Odin, fearing the future and dissatisfied with the Norns' answers, orders Hermod to arm himself, saddle Sleipnir, and go to the Finns, who are described as northern occult storm-workers.

Odin sends Hermod to compel Rossthiof, a reluctant predictor of the future, to reveal what Odin wants to know.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: medium

Hermod carries Odin's runic staff, passes phantom monsters, snares, and pitfalls, reaches Rossthiof's abode, masters the attacking giant, and binds him until he promises revelation.

Hermod survives phantom-like monsters, invisible snares, and pitfalls by carrying Odin's runic staff.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: high

Odin, fearing the future and lacking answers from the Norns, tells Hermod to arm himself, saddle Sleipnir, and ride to the Finns, a northern people associated with storms and occult powers.

Odin sends Hermod to compel Rossthiof, a reluctant future-predicting magician, to disclose omens.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XI: ULLER / CHAPTER XII: FORSETI / CHAPTER XIII: HEIMDALL / CHAPTER XIV: HERMOD; lines 5761-5893 confidence: medium

Hermod rides north carrying Odin’s runic staff, passes phantom monsters, invisible snares, and pitfalls, reaches the magician’s abode, masters Rossthiof, and binds him until he promises to reveal what is asked.

Hermod carries Odin’s runic staff and safely passes phantom monsters, invisible snares, and pitfalls raised against him.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6955-7082 confidence: medium

Ægir says his brewing kettle is too small for drink; Thor volunteers to get a suitable kettle and travels with Tyr to Hymir, who owns a cauldron a rast in depth.

Thor volunteers to procure a suitable kettle and departs with Tyr to the giant Hymir, owner of a huge cauldron.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVI: VALI / CHAPTER XVII: THE NORNS / CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL; lines 6955-7082 confidence: medium

Ægir visits the Æsir in Asgard, enjoys Bragi's stories and mead, and invites the Æsir to a harvest feast at Hlesey.

Ægir's invitation to the Æsir creates the need for a larger brewing kettle, and Thor volunteers to procure it from Hymir.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10094-10213 confidence: high

Sigurd hears of a warrior maiden asleep on a mountain behind flames; the cited verse says Ygg stuck a sleep-thorn in her robe.

Sigurd learns of a warrior maiden asleep on a flame-ringed mountain, ascends to the site, crosses the flames, removes her armor, and awakens her.
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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 join Angantyr and recover Ellida, a magic dragon ship once given by Ægir to Viking for hospitality; the ship is described as dragon-shaped, richly colored, winged, and swift.

Ellida is stolen and recovered; the magic ring forged by Völund is stolen by Soté and sought by Thorsten and Belé.
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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 sail each spring; with Angantyr they recover Ellida, a magic dragon ship given by Ægir to Viking for hospitality and later stolen.

Ægir gives Ellida to Viking in reward for hospitality; the magic ship is stolen and later recovered by Thorsten, Belé, and Angantyr.
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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 XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11342-11475 confidence: medium

Helgé's sentence is intended to mean death; Angantyr of the Orkneys has withheld tribute formerly paid to Belé, and Frithiof must demand it in person.

Helgé assigns Frithiof a westward voyage to demand tribute, a task Helgé intends as a death sentence; Frithiof departs on Ellida.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11722-11843 confidence: medium

Tegnér's conclusion says Frithiof is urged to marry Ingeborg and remain as guardian, but he says Balder's wrath remains and departs by vessel to seek the god's forgiveness.

Tegnér's conclusion has Frithiof leave by vessel over the seas to seek forgiveness from Balder before marriage.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF / CHAPTER XXVIII: THE TWILIGHT OF THE GODS / CHAPTER XXIX: GREEK AND NORTHERN MYTHOLOGIES; lines 12980-13082 confidence: low

The giant ship Mannigfual is faintly compared with the Argo because both ships are linked to sea routes, dangers, and memorable places.

Mannigfual and the Argo are both described as ships that traveled through seas and became associated with dangers and memorable places.
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Myths of the Norsemen: From the Eddas and Sagas INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA; lines 2123-2236 confidence: medium

A peasant leaves his family in the valley to pasture sheep on a mountain; while hunting a chamois he climbs to the snowy mountain top and sees a doorway in a neighbouring glacier.

The peasant climbs after a chamois to the snowy mountain top and finds a doorway in a glacier.
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The Poetic Edda GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH / NOTES; lines 9916-10036 confidence: medium

Svipdag’s stepmother is responsible for his search for Mengloth; Mengloth means Necklace-Glad, a name that has suggested identification with Frigg or Freyja and the Brisings necklace.

Svipdag searches for Mengloth, who may be associated with a goddess by name, and reaches a flame-surrounded house guarded by a giant warder.
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The Poetic Edda I. GROUGALDR / GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH; lines 9469-9745 confidence: medium

Before the house, one comes to the high home of giants; Svipdag sees a giant in front of the house with fires flaming around him.

Svipdag arrives at a bright, golden hall seeking the sight of his loves, but a guardian denies him entry and reveals the obstacles through questioning.
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The Poetic Edda I. GROUGALDR / GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH; lines 9748-9913 confidence: medium

Svipdag asks what the hall is called, describing it as "encompassed here / With flickering magic flames."

Svipdag repeatedly asks Fjolsvith for hidden names and functions of the hall, mountain, maidens, and Mengloth's access, then reveals himself and passes the opened threshold.
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The Poetic Edda I. GROUGALDR / GROAS SPELL / II. FJOLSVINNSMOL / THE LAY OF FJOLSVITH; lines 9748-9913 confidence: medium

Svipdag asks what the hall is called, describing it as "encompassed here / With flickering magic flames."

Svipdag approaches a hall encompassed by flickering magic flames, asks its name and makers, and later the gates and house open when he is identified as the destined bridegroom.
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The Poetic Edda NOTES / FAFNISMOL / THE BALLAD OF FAFNIR / INTRODUCTORY NOTE; lines 14935-15000 confidence: medium

A speaker describes a high hall on Hindarfjoll, ringed outside with flame and made by wise warriors from the flaming light of the flood.

The passage describes a high flame-ringed hall on Hindarfjoll and a helmed battle-maid asleep on the mountain under a condition set by the Norns.
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The Poetic Edda NOTES / SKIRNISMOL / THE BALLAD OF SKIRNIR / INTRODUCTORY NOTE; lines 4444-4655 confidence: medium

Skirnir asks for “the horse that goes through the dark / And magic flickering flames” and “the sword ... that fights of itself / Against the giants grim.”

Skirnir leaves on Freyr's behalf with special equipment, rides toward the giants' fastness, and arrives at Gymir's house in Jotunheim.
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The Poetic Edda NOTES / VAFTHRUTHNISMOL / THE BALLAD OF VAFTHRUTHNIR / INTRODUCTORY NOTE; lines 2953-3165 confidence: high

Othin asks Frigg to counsel him because he longs to go find Vafthruthnir and match himself in wisdom with the wise giant.

Othin longs to travel to Vafthruthnir, seeks counsel before departure, goes to the giant's hall, and identifies himself there as Gagnrath.
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The Poetic Edda THE BALLAD OF SVIPDAG / INTRODUCTORY NOTE / I. GROUGALDR / GROAS SPELL; lines 9359-9466 confidence: high

Svipdag says the false woman whom his father embraced bade him go where none may fare and seek Mengloth the maid.

Svipdag is ordered to go where none may fare to seek Mengloth, then receives aid before proceeding on a dangerous way.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XC. THORSTEINN AND SPES RETURN TO NORWAY / CHAPTER XCI. ABSOLUTION IN ROME / ENDNOTES: / CHAPTER XCII. THE END OF THORSTEINN AND SPES; lines 7386-7425 confidence: medium

Thorsteinn and Spes travel to Rome, appear before an appointed hearer of confessions, truthfully relate events and the tricks by which they achieved union, submit to penances, receive lightened penance and full absolution, and are admonished to live in purity.

The pair travel to Rome, confess truthfully, submit to penance, and receive absolution in full.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XXX. THORBJORN OXMAIN AND THE FRAY AT HRUTAFJARDARHALS / CHAPTER XXXI. GRETTIR'S VAIN ENDEAVOUR TO PROVOKE BARDI / CHAPTER XXXIII. DOINGS OF GLAM'S GHOST. AWFUL CONDITION OF VATNSDAL / CHAPTER XXXIV. GRETTIR VISITS HIS UNCLE JOKULL; lines 2918-2960 confidence: medium

Jokull asks whether Grettir wants to go there; Grettir says yes; Jokull tells him not to and warns that the undertaking is hazardous, saying it is better to fight human men than goblins like Glam.

Grettir intends to go to Thorhallsstad to investigate Glam even after Jokull warns that dealing with Glam is hazardous and worse than fighting human men.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda AFTERWORD / EXTRACTS FROM / THE POETICAL DICTION. / THOR AND HRUNGNER.; lines 3753-3895 confidence: medium

Æger asks Brage about other great deeds of Thor with giants; Brage introduces Thor's journey to Geirrodsgard and says Thor lacks Mjolner, Megingjard, and steel gloves because of Loke; Loke had flown in Frigg's falcon-guise to Geirrodsgard and looked through a window before Geirrod ordered the bird caught.

Thor's journey to Geirrodsgard is introduced with the statement that he lacks Mjolner, Megingjard, and steel gloves because of Loke's oath to Geirrod.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda AFTERWORD / EXTRACTS FROM / THE POETICAL DICTION. / THOR AND HRUNGNER.; lines 3753-3895 confidence: high

Thor reaches the river Vimer, said to be the largest of all rivers; he buckles on the belt of strength and uses Gridarvol to stem the wild torrent while Loke holds fast in Megingjard; the river rises until waves pass over Thor's shoulders.

Thor travels toward the gards of giants, stems the wild torrent of Vimer with Gridarvol, and addresses the swelling river as its waves rise over his shoulders.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XII. / LIFE IN VALHAL. / CHAPTER XIII. / CHAPTER XIV.; lines 2657-2741 confidence: medium

Thor and his companions journey until noon, see a very high burg on a plain, enter through the barred gate after Thor cannot open it, and find a hall of immensely large men before King Utgard-Loke.

The travelers journey to a vast burg, enter through a barred gate, and are told by the host king that only those with exceptional accomplishments may stay.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda FOREWORD. / THE FOOLING OF GYLFE. / CHAPTER I. / CHAPTER II.; lines 1058-1119 confidence: high

Gylfe is wise and skilled in black art, wonders about the asa-folk’s knowledge and its source, and secretly journeys to Asgard in the likeness of an old man.

Gylfe travels to Asgard because he wonders about the asa-folk’s knowledge and later asks whether there is any wise man.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda LOKE AND HIS OFFSPRING. / CHAPTER X. / THE GODDESSES (ASYNJES). / CHAPTER XI.; lines 2252-2301 confidence: medium

Frey tells Skirner he saw a beautiful woman and cannot live unless he gets her; he orders Skirner to ask her hand and bring her home, with or without her father’s consent, promising reward.

Skirner is sent on Frey’s behalf, travels, courts Gerd, and secures her promise to wed Frey.
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persian

Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15456-15626 confidence: medium

The speaker says to stain the prayer-mat with wine if the aged Magian bids it, because the traveller from the Pathway knows every stage and usage.

The speaker refers to the Pathway, a traveller who knows its stages, remaining near Him, finding the Loved one, and leaving the world behind.
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Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15628-15807 confidence: medium

"Saki, from Being's prison deliverance did I gain, / When now and now the cup thou lit'st with cheerful ray."

The speaker associates the cupbearer's wine-cup with deliverance from Being's prison and later values worldly kingship at almost nothing when rapt.
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Persian Literature, Volume 1 BY HFIZ / INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN; lines 15809-15909 confidence: medium

The speaker urges striving after truth so the Sun may rise in the spirit, contrasts false dawn with truth, and tells the heart to trust the friend's bounty and be ready to devote its head.

The speaker urges striving after truth so that the Sun may rise in the spirit and contrasts this with a false dawn that darkens because it lies.
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Persian Literature, Volume 1 CLVII / CLXVI / CLXXIII / CLXXX; lines 16769-16899 confidence: high

The addressee is called unlearned and urged to attempt the quest of love; one who has not trodden the path cannot guide others.

The poem frames love as a quest and path requiring instruction in the school of Truth and movement on the Lord of Glory's path.
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Persian Literature, Volume 1 CLVII / CLXVI / CLXXIII / CLXXX; lines 16901-16982 confidence: medium

Kalandars are wandering begging dervishes; false Kalandars shave beard and tonsure, while the true spiritual Kalandar shapes his path by duty.

The true spiritual Kalandar is said to shape his path by a scrupulous estimate of duty.
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Persian Literature, Volume 1 CXLVI / CXLIX / CLVII / CLXVI; lines 16715-16740 confidence: medium

"Now, as doth the West-wind, tell deep secrets to the Flower, / Hear now of Love's mysterious sport from bulbuls of the bower."

The West-wind tells deep secrets to the Flower, and bulbuls are sources for hearing Love's mysterious sport.
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Persian Literature, Volume 1 CXXIX / CXXXIV / CXXXV / CXLVI; lines 16582-16605 confidence: medium

"O Hfiz, in Love's holy bane"; Hfiz is told to hold a skirt and sever all ties.

Hfiz is told his foot has made its way into Love's holy bane and is instructed to lay hold of the skirt and sever all ties from that day.
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Persian Literature, Volume 1 CXXXV / CXLVI / CXLIX / CLVII; lines 16646-16712 confidence: medium

The speaker addresses Sfi, urges drawing off a deceptive dress, marking through an emblem of deceit, sacrificing convent revenues and alms for wine, and drawing the dervish-robe of guile through the vintry's fragrant flood.

The speaker treats the dress, emblem, and dervish robe as deceit or guile, and proposes sacrificing convent revenues and alms for wine.
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Persian Literature, Volume 1 FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM / THE RUBIYT; lines 14979-15142 confidence: medium

A hair may divide false and true; a single alif might lead to the treasure-house and Master; a secret presence runs through creation and remains while shapes perish.

A secret presence runs through creation, takes all shapes, remains when they perish, and contrives, enacts, and beholds the drama.
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Persian Literature, Volume 1 FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM / THE RUBIYT; lines 14979-15142 confidence: high

Existence is a momentary taste from a well in a waste; a phantom caravan reaches nothing, and the speaker asks whether life should be spent on the secret.

The speaker asks about the secret, says a hair divides false and true, and imagines a single alif as a clue to a treasure-house and perhaps to the Master.
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Persian Literature, Volume 1 INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN / XXIII; lines 15912-16087 confidence: high

A heaven on earth is described as pure as the dervishes' cell, and the listener is told to be the slave of dervishes to dwell in the highest state.

The poems praise dervish cells, regard for dervishes, transformative contact, immortal drink, and an upward pathway through regard for dervishes.
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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 12968-13018 confidence: high

The Smrgh turns to Rustem, removes arrows, draws blood from the wounds, the wounds close, and Rustem is restored to life and power.

The Smrgh, a mysterious animal, heals Rustem, leads him to a remote place, and gives precise instructions for making and using the Kaz-tree arrow.
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Persian Literature, Volume 1 LXXXV / LXXXVI / LXXXVII / LXXXVIII; lines 16371-16460 confidence: medium

The town preacher may find the speaker’s language hard; deceit and fraud negate Muslim identity; the speaker praises drinking and gracious deeds, invokes the Divine Name, says the dv cannot become Solomon by guile, and states that purity alone wins Heaven’s blessings.

Wine appears with the wine-house gate, angels, unseen spirits, the mortal speaker, and houris’ thanksgiving cups.
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Persian Literature, Volume 1 LXXXV / LXXXVI / LXXXVII / LXXXVIII; lines 16371-16460 confidence: medium

The revolving Sphere is changeful; the Ka'bah-bound traveler may suffer desert thorns; if death’s flood sweeps life away, Noah steers the ark over dark billows; the stage is perilous, the goal unseen, and God surveys all change.

A Ka'bah-bound addressee braves desert sand and acacia thorns while being told not to despair.
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Persian Literature, Volume 1 Persian Literature, Volume 1 / PERSIAN LITERATURE / SPECIAL INTRODUCTION; lines 236-313 confidence: medium

Omar Ibn Ibrahim al-Khayyam of Nishapur is identified as author of the famous Quatrains; the Rubaiyat is credited to Abu Said of Khorasan, who used it for mystic pantheism; London has an Omar Khayyam club.

The passage links Abu Said's Rubaiyat with mystic pantheism, says Omar was regarded as a Mystic, and states that Sufism and Mystic interpretation shaped some of his daring poetic flights.
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Persian Literature, Volume 1 SIKANDER / FIRDUSI'S INVOCATION / FIRDUSI'S SATIRE ON MAHMUD / THE RUBIYT OF OMAR KHAYYM; lines 14619-14701 confidence: medium

The quatrains are described as a revolt of clear intellect from religious bigotry and fanaticism; the poet sees the clergy's narrowness but finds no hopeful supernatural theory.

The passage attributes to Omar traces of Mysticism, longing for knowledge of the invisible, and inability to build a hopeful supernatural theory.
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Persian Literature, Volume 1 SSEN AND AFRSIYB / THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU; lines 10639-10741 confidence: high

Kai-khosru is described as drawn to religious life, abandoning sovereignty, giving state affairs to ministers, and being respectfully challenged by chiefs and warriors.

Kai-khosru rejects worldly rule, seeks devotion and a future state, says farewell to royal pageantry, and leaves on a journey connected with his death.
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Persian Literature, Volume 1 SSEN AND AFRSIYB / THE EXPEDITION OF GDARZ / THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU; lines 10639-10741 confidence: low

"No mortal being ever trod / Before, the dim supernal way, / And living, saw the face of God!"

The lament says that no mortal has previously trod the dim supernal way and, living, seen the face of God.
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Persian Literature, Volume 1 THE DEATH OF KAI-KHOSRU / LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT / THE HEFT-KHAN OF ISFENDIYR; lines 11852-11931 confidence: medium

Kurugsar says the next ordeal will be an enchantress who can change sea to land and land to sea, attended by a gigantic ghoul or apparition; Isfendiyr says they will be vanquished.

The passage identifies a fourth stage, recalls prior foes such as wolves, lions, and the dragon, and foretells a following Smrgh ordeal.
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Persian Literature, Volume 1 THE DIVAN / XXIII / XLIII / LXIII; lines 16198-16305 confidence: high

A breath from love's garden would make the heart burst its veil like a bud; the speaker says advising on love's path would resemble the tale of the fool, pitcher, and stone.

The speaker invokes love's path, rebukes the zealot, relocates the Mihrab in an eyebrow, equates Ka'bah and wine-house, and describes the Kalandar's Path.
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Persian Literature, Volume 1 THE RUBIYT / THE DIVAN / BY HFIZ / INTRODUCTION; lines 15339-15408 confidence: high

The Sufi God is described as benign; the human soul proceeds from divine creative essence, is fitted by earthly experience for re-entrance into a circle of light and reabsorption into a primeval fountain, and life is imaged as a staged journey with wayside inns on the road toward God.

Life is explicitly described as a journey of many stages on the high road toward God, with each stage like a wayside inn.
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Persian Literature, Volume 1 THE RUBIYT / THE DIVAN / BY HFIZ / INTRODUCTION; lines 15410-15453 confidence: medium

Hfiz is described as glad, without shadow, discord, or bitterness; he passes through life like a happy pilgrim, mounts from strength to strength, expects welcome at the goal, and feels divine stirrings within.

The passage compares Hfiz's life to a happy pilgrimage, says he mounts from strength to strength, and expects welcome at the goal.
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Persian Literature, Volume 1 THE STORY OF SAIWUSH / KAI-KHOSRU / AKWN DW / BARZ, AND HIS CONFLICT WITH RUSTEM; lines 9885-9968 confidence: medium

Rustem tells Zra to prepare a litter so he can go to Sstn for a remedy from the Smrgh; pain keeps him awake as he prays to the Supreme Being, and Fermurz arrives in the morning.

Rustem has a litter prepared so he can go to Sstn to obtain a remedy for his wound from the Smrgh.
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The Persian Literature, Volume 2, The Gulistan CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 123-223 confidence: medium

Sa'di is introduced as Muslih-al-Din of Shiraz; the Gulistan or Rose Garden is his mature work, and the Rose Garden is also an actual part of his hermitage.

Sa'di retires to a hermitage and garden for religious contemplation and arranges his studies, experiences, and sufferings into the Rose Garden.
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The Persian Literature, Volume 2, The Gulistan CHAPTER / THE GULISTAN / SA'DI / INTRODUCTION; lines 123-223 confidence: medium

Sa'di is introduced as a Shirazi Persian poet; the Gulistan/Rose Garden is tied to his hermitage, his retirement after travels, and a friend's visit with a basket of flowers from the garden.

Sa'di moves from Koranic study and Islamic quietism into Sufism under a teacher, travels, preaches on faith and rest in God, and ends in religious contemplation.
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The Persian Literature, Volume 2, The Gulistan LXVII / LXXIV / LXXVI / LXXVII; lines 4535-4550 confidence: high

“Alexander got as far as chaos; but after all this toil he drank not the water of immortality.”

Alexander is said to have reached chaos after great toil but not to have drunk the water of immortality.
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The Persian Literature, Volume 2, The Gulistan LXVII / LXXIV / LXXVI / LXXVII; lines 4535-4550 confidence: high

Alexander got as far as chaos, but after all this toil he drank not the water of immortality.

Alexander reaches chaos after toil but does not drink the water of immortality.
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The Persian Literature, Volume 2, The Gulistan XXVII / CHAPTER IV / CHAPTER V / XVIII.; lines 3204-3269 confidence: medium

Mujnun says the king should contemplate Laila 'through the wicket of a Mujnun's eye' so that the spectacle's miracle might be shown.

Mujnun claims Laila's charms require the viewpoint of a lover; the narrator later directs whole-hearted devotion to the heart-consoler, identified as God.
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The Persian Literature, Volume 2, The Gulistan XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 confidence: medium

The companion says a bird's morning song stole his patience and reason; when a friend doubts that bird song could distract him, he answers that humans should not be silent while birds sing God's praise.

Bird song distracts the mystically inclined companion, and a boy's plaintive spiritual strain moves even a camel into ecstatic motion, becoming a lesson for the insensitive ascetic.
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The Persian Literature, Volume 2, The Gulistan XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 confidence: medium

On pilgrimage to Hijaz, the narrator travels with pious young men who hum tunes and chant spiritual hymns; an abid traveling with them disparages dervishes and is callous to their suffering.

The Hijaz pilgrimage episode places hymn-singing travelers, a critical ascetic, a singer, and an ecstatic camel in a travel setting where the narrator delivers a spiritual rebuke.
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The Persian Literature, Volume 2, The Gulistan XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 confidence: medium

Asked about Sufis, the Shaikh of Syria contrasts former spiritual unity with current outward condition and says a heart fixed on God makes one a hermit despite wealth.

The Shaikh of Syria says outward conditions do not define purity; even one with rank and wealth is a hermit if the heart is fixed on God.
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The Persian Literature, Volume 2, The Gulistan XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 confidence: high

The companion says he noticed nightingales in groves, pheasants on mountains, frogs in pools, and wild beasts in forests, and thought all were awake in God's praise while he slept in forgetfulness.

The mystically distracted companion hears birds and animals at dawn and says they are awake in God's praise while he must not remain in forgetfulness or silence.
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The Persian Literature, Volume 2, The Gulistan XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 confidence: high

At the palm plantation of Hulal, a tawny Arab boy sings a plaintive melody; the abid's camel kicks, prances, throws him, and dances into the wilderness.

The Arab boy's plaintive melody causes the abid's camel to kick, prance, throw its rider, and dance into the wilderness, which the narrator calls ecstasy from a spiritual strain.
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The Persian Literature, Volume 2, The Gulistan XXXIX / CHAPTER II / XVIII / XXIII; lines 1706-1772 confidence: high

The narrator tells the Shaikh that the spiritual strain threw a brute into ecstasy and should have worked a change in him, adding that if a man is insensible to this he is like an ass.

The narrator contrasts an abid unmoved by spiritual song with a camel moved to ecstasy and with thorns and all visible things praising God.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1345-1455 confidence: medium

“Holiness does not consist in a coarse frock”; the passage also says sanctity is abandonment of worldly pomp and vanity, not merely a change of dress.

The passage says holiness is not merely a change of dress but abandonment of worldly pomp and vanity.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 confidence: medium

At Balbek, the narrator preaches to an unmoved congregation on the Koranic statement of God's nearness, using images of sparks, humid wood, and a beloved mistress closer than self yet estranged.

The Balbek sermon interprets divine nearness through an intimate beloved or mistress image and produces a strong devotional response in a traveller.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 confidence: medium

At Balbek, the narrator preaches to an unmoved congregation on the Koranic statement of God's nearness, using images of sparks, humid wood, and a beloved mistress closer than self yet estranged.

The congregation is unmoved, while a passerby at the outer circle is moved to a groan; the narrator contrasts those far off in place but present in knowledge with those near but ignorant.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 confidence: medium

In the desert of Mecca, the exhausted narrator lies down; the camel-driver warns that holy Mecca is ahead, a robber behind, and that moving forward brings escape while staying means death.

In the desert of Mecca, the exhausted traveller is told that holiness and escape lie ahead, while danger and death lie behind or in remaining still.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 confidence: medium

At Balbek’s mosque, the narrator preaches to an unmoved congregation, expounding the Koranic line that God is nearer than the neck vein and speaking of a beloved who is close while he is estranged.

A traveller at the edge of the congregation is moved by a sermon that the nearby audience failed to receive; the speaker contrasts distance in place with presence in knowledge.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 confidence: medium

In the desert of Mecca, the drowsy narrator lies down and asks to be left; the camel-driver warns that Mecca is ahead, a robber behind, and staying means death.

On the Meccan desert route, the exhausted narrator must go forward toward holy Mecca to escape death and danger behind him.
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The Persian Literature, Volume 2, The Gulistan XXXVII / XXXVIII / XXXIX / CHAPTER II; lines 1457-1565 confidence: medium

At Balbek’s mosque, the narrator preaches to an unmoved congregation, expounding the Koranic line that God is nearer than the neck vein and speaking of a beloved who is close while he is estranged.

The sermon applies a Koranic statement of divine nearness and speaks of a beloved or mistress closer than the speaker is to himself, though he remains alienated.
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The Persian Literature, Volume 2, The Gulistan XXXVIII / XXXIX / CHAPTER II / XVIII; lines 1630-1703 confidence: medium

Divine favor places the lamp of grace in the path of a wanderer in forbidden ways, directing him to the righteous and the dervishes, whose spiritual cooperation helps reform him.

Divine favor places a lamp of grace in a wanderer's path, directs him into righteous dervish society, and enables conversion of wicked propensities into praiseworthy deeds.
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The Shahnama of Firdausi, Vol. I ARGUMENT / THE PRELUDE 101 / THE PRELUDE 103 / THE PRELUDE 105; lines 4953-5039 confidence: high

Faith and knowledge are called trusty guides; the listener is urged to seek salvation and accept the Prophet's teaching to wash away the darkness of the heart.

Faith and knowledge are guides; the addressee is urged to seek salvation's way and to take the Prophet's teaching.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 325 / KA1 KAVS 327 / PART V / ARGUMENT; lines 16822-16965 confidence: high

Gudarz is warned in a dream to search for Kai Khusrau, son of Siyawush and prisoner of state under Afrasiyab; Giv departs and ultimately returns to Iran with Kai Khusrau and Farangis despite Piran and Afrasiyab.

Gudarz is warned in a dream to search for Kai Khusrau; Giv departs, overcomes opposition, and returns with the destined prince to Iran.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 325 / KA1 KAVS 327 / PART V / ARGUMENT; lines 16822-16965 confidence: medium

Giv means "warrior"; his feats are described as more than worthy of Rustam, and the note says Persians would conceive him as favored with divine assistance on a sacred mission to bring the destined prince to Iran.

The note explicitly says Giv's mission of discovering and bringing the destined prince to Iran was sacred and conceived as favored by divine assistance.
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The Shahnama of Firdausi, Vol. II KA1 KAUS 325 / KA1 KAVS 327 / PART V / ARGUMENT; lines 18090-18209 confidence: medium

Surush says that among Iran's chiefs and warriors none will discover Kai Khusrau except Giv, an outcome destined by the sky, and that the Judge has lavished love on Giv.

Surush states that none among the chiefs and warriors of Iran will discover Kai Khusrau except Giv, and Gudarz tells Giv that heaven has ordained him to remove sorrow and bondage.
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The Shahnama of Firdausi, Vol. II PAET I / THE WAR WITH MAZANDARAN. / ARGUMENT / KA1 KAUS 29; lines 1758-1945 confidence: medium

The editorial passage says Rustam's expedition had seven stages, each with an adventure, and is called the Haft Khwan or Seven Courses; it also notes suggested links to Kai Kaus's seven buildings and Asfandiyar's similar later expedition against Arjasp.

The passage states that the expedition has seven stages, each with an adventure, and is known as the Haft Khwan or Seven Courses.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1. / CHAPTER 11.; lines 2510-2590 confidence: medium

The passage mentions a Tibetan embassy to Vikrama^ila, Ati^a outshining an assembly, the Indian monks' reluctance to let him leave, his stated pilgrimage to the eight sanctity places, and his reception by King Ananta-kirti in Nepal.

Ati^a hides his intention to go to Tibet by saying that he is going on pilgrimage to the eight Buddhist sanctity places.
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The Buddhism of Tibet, or Lamaism ASAM SHRINE. 313 / NEPAL SHRINES. 315 / SHRINES IN NEPAL, ETC. 317 / SHRINES IN CHINA AND TIBET. 319; lines 16725-16822 confidence: medium

The described cave journey uses lighted lamps; includes a rock-cut ladder, Guru Padma-sambhava's alleged stone seat, a hole behind it, reddish dust extracted with a wooden spoon and eaten, sacred lamps, a blessing request, a stream issuing from rock, narrow twisting passages, and risk of being unable to return if the lamp goes out.

The cave description includes entry with lamps, difficult passages, a seat attributed to the Guru, extraction and consumption of reddish dust associated with him, sacred lamps, a blessing request, and a stream emerging from rock.
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The Buddhism of Tibet, or Lamaism BUDDHA'S SERMONS. 135 / ARHATSHIP AND BODHISATSHIP. 137 / MERAY (8 / OT HALS; lines 7196-7480 confidence: medium

Moral consecration to Isvara or the Supreme Soul and one-point concentration to annihilate thought are said to result in eight Siddhi: bodily lightness, heaviness, smallness, largeness, reaching any place, assuming any shape, controlling natural laws, and making everything depend on oneself.

Rule-governed consecration, concentration, formulas, mantras, and mudras are described as producing siddhi and miracle-working powers.
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The Buddhism of Tibet, or Lamaism BUDDHISM AS A PHILOSOPHY. 121 / THEISTIC DEVELOPMENTS. 123 / SOPHISTIC NIHILISM. 125 / PANTHEISTIC UNIVERSAL ESSENCE. 127; lines 6415-6518 confidence: high

The passage describes Yoga as ecstatic union with the Universal Spirit, attributes the Yogacarya school to Asanga, and says Asanga was inspired by Maitreya, transferred to Tushita, and given the Five Books of Maitreya.

The passage defines Yoga in this context as ecstatic union of the individual with the Universal Spirit.
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The Buddhism of Tibet, or Lamaism DEPUNG AND SERA. 269 / TASHI-LHUNPO. 2 / TASHI-LHU / MINDOLLING, DORJE-DAG, ETC. O17; lines 14391-14497 confidence: medium

At Satu, instruction is given in magical incantations and devotees are immured for years in cave-hermitages; an alleged power is sitting on a barley heap without displacing a grain, but the source notes no credible evidence for such feats.

At Satu, devotees are immured for years in cave-hermitages while receiving magical incantation instruction, with alleged acquisition of powers.
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The Buddhism of Tibet, or Lamaism DISCOVERING THE NEW INCARNATION. 249 / THE CHILD-HIERARCH. 251 / HIS TRAINING AND MINORITY. 253 / MONASTERY OF CHOGORTAN,!; lines 13275-13340 confidence: medium

“Isolation from the world” is desired by Buddhist monks to escape temptations and favor meditation; Gon-pa/Gom-pa is glossed as a solitary place or hermitage, often away from villages.

Monks desire isolation from the world in order to escape temptations and favor meditation.
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The Buddhism of Tibet, or Lamaism DISCOVERING THE NEW INCARNATION. 249 / THE CHILD-HIERARCH. 251 / HIS TRAINING AND MINORITY. 253 / MONASTERY OF CHOGORTAN,!; lines 13275-13340 confidence: medium

A note identifies four great caves of Sikhim as hallowed traditional abodes of St. Padma and Lhatsun Ch'embo, pilgrimage objects for Lamas from Tibet, and distinguished according to the four cardinal points.

The note says four Sikhim caves are hallowed as traditional abodes of St. Padma and Lhatsun Ch'embo and are objects of pilgrimage.
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The Buddhism of Tibet, or Lamaism ESTABLISHED CHURCH OR GE-LUG-PA. 61 / VAJRA-DHARA. / KAR-GYU-PA SECT. 63 / KATEGTC SECT. 65; lines 3338-3398 confidence: medium

Mila-rii-pa is identified as Marpa’s pupil and the most popular Kar-gyu-pa saint; he founded no monastery, never visited India, led a wandering ascetic life among the mountains of Tibet, and his 100,000 songs are popular among Lama sects.

Mila-rii-pa is said to have led a wandering ascetic life among the mountains of Tibet.
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The Buddhism of Tibet, or Lamaism GE-LUG-PA MONK AND ATTENDANT, / ESTABLISHED CHURCH OR GE-LUG-PA. 61 / VAJRA-DHARA. / KAR-GYU-PA SECT. 63; lines 3173-3335 confidence: high

Marpa and Milara-pa nominally had monasteries but led hermit lives; Dvagpo lha-rje is named as the real organizer and founder of Ts’ur-lha monastery around 1150.

The Kar-gyu-pa sect is characterized by hermit lives, cave meditation, retired places, and Mahamudra or the Great Attitude.
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The Buddhism of Tibet, or Lamaism HEAD LAMA OF PEKIN. 3 / FEMALE RE-INCARNATIONS. 245 / TESTING A CLAIMANT TO THE GRAND LAMASHIP. ! / DISCOVERING THE NEW INCARNATION. 247; lines 12886-12978 confidence: medium

A monk dreams that he should look in Lhamoi-lamtsho for the future Dalai Lama; the lake is said to show the infant, parents, and birthplace house, and the horse neighs.

A dream directs the monk to a lake vision of the future Dalai Lama, after which the monk searches and finds the child who is then tested as the previous Dalai Lama's re-embodiment.
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The Buddhism of Tibet, or Lamaism IN SIKHTIM. 47 / LIFE OF ST. LHA-TSUN, THE PATRON SAINT OF SIKHIM, / MENDICANT LAMA BLOWING THIGH-BONE TRUMPET, / IN SIRHIM, 49; lines 2361-2471 confidence: high

Before visiting Lhasa, Lha-tsiin travels with disciples, saying that Guru Rim-bo-ch’e’s prophecy requires him to open the northern gate of hidden De-mo-jong/Sikhim and develop it religiously.

Lha-tsiin says he must follow Guru Rim-bo-ch’e’s prophecy, open the northern gate of hidden Sikhim, and develop the country religiously.
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The Buddhism of Tibet, or Lamaism INERODUCTORY. / LAND OF THE SUPERNATURAL, 3 / CHANGES IN PRIMITIVE BUDDHISM LEADING TO / LAMAISM.; lines 207-359 confidence: high

Between the fourth and fifth centuries BCE, Siddharta appears in India as an original thinker and teacher, conscious of caste, Brahman priestly tyranny, and the sorrow of existence.

The passage links the search for escape from sorrow with study under teachers, austerities, solitary self-communion, final triumph, and return with discovered secrets of deliverance.
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The Buddhism of Tibet, or Lamaism LAMAISM. / BUDDHAS RELIGION AND ITS SPREAD. 9 / THE MAHAYANA AND NAGARJUNA. 1 / NAGARJUNA.; lines 522-680 confidence: medium

Yoga is described as a pantheistic cult of ecstatic union of the individual with the Universal Spirit and as introduced into Hinduism by Patanjali about 150 B.C.

Yoga is defined in the passage as the ecstatic union of the individual with the Universal Spirit.
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The Buddhism of Tibet, or Lamaism LAMAS SENDING PAPER-HORSES TO 'TRAVELLERS.! / THE TRUTHS OF THE PATH. 133 / BUDDHA'S SERMONS. 135 / ARHATSHIP AND BODHISATSHIP. 137; lines 6926-7058 confidence: medium

Mahayana is described as saving all beings by making Bodhisatship accessible; its three vehicles are compared to a sheep, deer, and mighty elephant crossing a river.

The three vehicles toward Nirvana are represented by sheep, deer, and elephant images crossing a river.
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The Buddhism of Tibet, or Lamaism LAMAS SENDING PAPER-HORSES TO 'TRAVELLERS.! / THE TRUTHS OF THE PATH. 133 / BUDDHA'S SERMONS. 135 / ARHATSHIP AND BODHISATSHIP. 137; lines 6926-7058 confidence: high

The passage lists the Paramitas, including charity, morality, patience, industry, meditation, and wisdom, with four additional virtues sometimes added; Sakya Muni as Visvantara, Asoka, and Siladitya are cited as examples of giving.

The Paramitas are presented as practices needed for a Bodhisat to obtain Buddha intelligence and assist in saving living beings.
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The Buddhism of Tibet, or Lamaism LAND OF THE SUPERNATURAL, 3 / CHANGES IN PRIMITIVE BUDDHISM LEADING TO / LAMAISM. / BUDDHAS RELIGION AND ITS SPREAD. 9; lines 390-487 confidence: medium

Mahayana offers "conveyance across the sea of life (samsdra) to Nirvina, the haven" and is called "The Great Vehicle."

The Great Vehicle is described as enabling attainment of Bodhisat or potential Buddha status and conveying beings across samsara, the sea of life, to Nirvana.
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The Buddhism of Tibet, or Lamaism MERAY (8 / OT HALS / SD AR, / THE DOCTRINE AND ITS MORALITY.; lines 7483-7671 confidence: high

Dharani are used as incantations for assistance, and “magic circles” are formed by which “the divinities are coerced into assisting the votary to reach ‘the other shore.’”

Dharani and spells form magic-circles that coerce divinities to help the votary reach “the other shore.”
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The Buddhism of Tibet, or Lamaism MERAY (8 / OT HALS / SD AR, / THE DOCTRINE AND ITS MORALITY.; lines 7483-7671 confidence: medium

Mantra-yana asserts that Buddhaship may be attained in the present body by following three secret laws regarding body, speech, and thought, revealed by Vajrasattva.

Mantra-yana is said to assert that Buddhaship can be attained in the present body by secret laws concerning body, speech, and thought.
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The Buddhism of Tibet, or Lamaism NEPAL SHRINES. 315 / SHRINES IN NEPAL, ETC. 317 / SHRINES IN CHINA AND TIBET. 319 / RECEPTION BY LAMAIST POPE. - 321; lines 16825-16922 confidence: medium

The passage states that the greatest pilgrimage for a Lamaist devotee is to the Grand Dalai Lama at Lhasa, described as the Buddhist-god incarnate.

The passage calls the pilgrimage to the Grand Dalai Lama at Lhasa the greatest pilgrimage for a Lamaist devotee and describes the Lama as a Buddhist-god incarnate.
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The Buddhism of Tibet, or Lamaism POLYTHEISTIC DEVELOPMENTS. 131 / LAMAS SENDING PAPER-HORSES TO 'TRAVELLERS.! / THE TRUTHS OF THE PATH. 133 / BUDDHA'S SERMONS. 135; lines 6809-6923 confidence: medium

The stages toward Arhatship are described as four consecutive paths; they depend on doctrinal comprehension and renunciation, higher stages are for celibate monks or nuns rather than ordinary laity or hearers, and meditation is the chief means of entry.

The passage describes four consecutive paths toward Arhatship, with meditation as the chief means of entry and higher stages tied to renunciation.
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The Buddhism of Tibet, or Lamaism PRAYVER-WHEELS AND OM-MANI FORMULA. 149 / THE MYSTIC FORMULAS FOR THE ROSARIES. / NAME OF DEITY. / THE SPELL.; lines 7995-8166 confidence: high

The passage says that after the tenth-century evolution of Kalacakra demoniacal Buddhas, the Mantra-vehicle developed into the Thunderbolt-vehicle or Vajrayana, whose devotee seeks Siddhi with the aid of demoniacal Buddhas, fiendesses, and magic-circles.

The devotee is described as seeking Siddhi or accomplishment with the aid of demoniacal Buddhas, fiendesses, and magic-circles, and Siddhi is treated as a valued supernatural attainment.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55; lines 29317-29431 confidence: high

Prince Sudhana obtains the jewel, marries the Kinnari, favors her entirely, and his jealous other wives try to kill her; she escapes to her celestial country and leaves a charmed ring with the hermit.

Sudhana pursues the Kinnari to her supernatural home, overcomes many obstacles, gains consent, and returns with her to earth.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 543 / PRINCE VISVANTARA. 547 / PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55; lines 29434-29541 confidence: medium

Sudhina visits the palace of his supernatural wife’s father and must recognize her among her ladies; the passage compares this with tales where a mortal youth obtains and loses a supernatural wife, travels to a demon abode, and completes tasks with his wife’s help, naming Russian, Grimm, Norse, and Scottish Highland parallels.

The passage summarizes a pattern in which a mortal youth obtains and loses a supernatural wife, reaches a demon abode, and accomplishes tasks with his wife’s help; Sudhina’s recognition task is part of this pattern.
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The Buddhism of Tibet, or Lamaism PRINCE VISVANTARA. 55 / WANS. DDD / NAN-SA, 557 / NAN-SA. 559; lines 29776-29888 confidence: medium

Nan-sa goes to the garden carrying the young prince; the lord rests on her lap; autumn is described with flowers ceased and bees gone; Nan-sa weeps over religious frustration, separation from parents, and Ani's jealousy.

Nan-sa longs to pursue religious desires; the lord tells her to wait until the harvest, while Dor-grags-Ras-pa says the time for devotion has arrived.
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The Buddhism of Tibet, or Lamaism REGIONS OF RE-BIRTH. 103 / BUDDHAS THEORY OF THE UNIVERSE. 105 / BUDDHAS SUBTLE CONCEPTION OF LIFE. 107 / THE PICTORIAL WHEEL OF LIFE. 109; lines 5616-5702 confidence: medium

Buddha seeks to solve the mystery of life and find escape from continual becomings; being Hindu, he adopts metempsychosis or palingenesis, in which death alters form but does not break continuity and proceeds from death to rebirth.

Buddha is described as solving the mystery of life in order to find a way of escape from continual becomings associated with misery.
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The Buddhism of Tibet, or Lamaism ROUTINE IN AN UNREFORMED MONASTERY. / IN UNREFORMED SECTS. 221 / LIFE AS A VILLAGE PRIEST. / IN HERMITAGE.; lines 11795-11844 confidence: medium

Permanent hermits are called “the packed-up ones,” the highest rank are “the great recluses,” and they are described as Vajrayana ascetics seeking siddhi and wizard powers through Dakkini she-devils and king-devils as tutelaries.

Permanent hermits are described as seeking siddhi and wizard powers with the aid of Dakkini she-devils and king-devils as tutelaries.
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The Buddhism of Tibet, or Lamaism SARYA IN MEDITATION. / ATTITUDES OF HANDS. 337 / INSIGNTA. 341 / THE BUDDHAS. 343; lines 17950-18085 confidence: medium

In the final struggle for Truth, the powers of darkness are represented as Mara, the demon of Desire, his minions, and the three fires of desire.

The powers of darkness, concretely represented by Mara and his minions, assail the Buddha in his final struggle for the Truth.
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The Buddhism of Tibet, or Lamaism THE PICTORIAL WHEEL OF LIFE. 109 / UNCONSCIOUS WILL. 113 / RISE OF CONSCIOUSNESS, ETC. 115 / THE TWELVE-LINKED CHAIN. 119; lines 6002-6097 confidence: medium

The author says Buddha cut links binding him to existence: son, wife, worldly wealth and kingdom, and finally all Desire with its three fires.

Buddha is said to cut off son, wife, worldly wealth, kingdom, and Desire as links binding him to existence before attaining Buddhahood.
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The Buddhism of Tibet, or Lamaism THE SAINTS. / IV. TANTRIK WIZARD-PRIESTS, / TREORIK SAIS SP PADILA. 379 / ST. PADMA-SAMBHAT A. 381; lines 20071-20180 confidence: high

He travels to the Shitani cemetery, dwells among the dead as a cemetery ascetic, seeks communion with gods and demons, and subjugates many.

He dwells among the dead, seeks communion with gods and demons, is conducted by Dakkinis to a cave, and receives instruction from sages.
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The Buddhism of Tibet, or Lamaism VAJRA-DHARA. / KAR-GYU-PA SECT. 63 / KATEGTC SECT. 65 / AFFILIATION OF SUB-SECTS OF THE KAR-GYU-PA.; lines 3401-3465 confidence: medium

“When Mila returned home, he found his mother dead, so he dwelt in a cave near by named Kan-mdsod phug.”

After returning home and finding his mother dead, Mila dwells in a cave and later remains in meditation for eighteen years near Kyi-ron.
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The Tibetan Book of the Dead ESOTERICISM OF REBIRTH DOCTRINE 45 / ESOTERICISM OF REBIRTH DOCTRINE 47 / SYMBOLISM OF REBIRTH DOCTRINE 53 / B4 INTRODUCTION; lines 3337-3446 confidence: medium

The deities are said to symbolize Bodhic attributes of the Dharma-Kaya and supramundane forces of Enlightenment that guide the devotee along the Path to Buddhahood.

The deities are described as supramundane Enlightenment forces on which the devotee may depend for guidance along the Path to Buddhahood.
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The Tibetan Book of the Dead III. MANTRAS, OR WORDS OF POWER / MANTRAS 221 / INITIATIONS 223 / REALITY 2.25; lines 11900-12002 confidence: medium

"all forms merge into that which is non-form"; Ignorance is dissipated by the Light of Truth, personality ceases, and the pilgrim becomes "one with the Darma-Kaya" and reaches the Goal.

The realized figure is called the pilgrim and is said to reach the Goal after becoming one with Dharma-Kaya.
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The Tibetan Book of the Dead INITIATIONS 223 / REALITY 2.25 / REALITY 207 / REALITY 231; lines 12212-12317 confidence: low

The passage introduces differences between the two great schools of Buddhism, Northern/Mahayana and Southern/Hinayana, glossing Mahayana as Greater Path and Hinayana as Lesser Path while noting that the latter is a belittling name not used by Southern Buddhists of themselves.

Mahayana and Hinayana are glossed as Greater Path and Lesser Path, with a note that Path or Voyage may be preferable to Vehicle.
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The Tibetan Book of the Dead PHEAPTER-DEATH PSYCHOLOGY 35 / IX. THE JUDGEMENT / THE AFTER-DEATH JUDGEMENT 37 / THE AFTER-DEATH JUDGEMENT 39; lines 2626-2710 confidence: medium

The cited guidance says that in self-concentration a practitioner may recollect one to countless past births, with details of name, family, caste, subsistence, comfort or pain, lifespan, and later rebirths.

The cited guidance describes self-concentration enabling recollection of many past births with personal details across aeons.
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The Tibetan Book of the Dead PRAYER FOR GUIDANCE 201 / PRAYER FOR RIGHT-KNOWLEDGE 203 / PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207; lines 11261-11344 confidence: medium

The Bardo Thodol's teachings require Right Knowledge; effective Right Knowledge depends on realization, and realization is impossible without Yoga or mind control.

The passage states that realization requires Yoga and that yogis seek emancipation from samsaric or phenomenal existence.
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The Tibetan Book of the Dead PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315; lines 11448-11525 confidence: high

The initial aim of Yoga is to awaken the Serpent Power, personified as Goddess Kundalini, lying coiled like a sleeping serpent in the root centre at the base of the spinal column.

Kundalini or Serpent Power lies coiled at the root and, when awakened, rises through the chakra centres to the thousand-petalled lotus.
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The Tibetan Book of the Dead PRAYER FOR PROTECTION 207 / YOGA 213 / TANTRICISM 315 / TANTRICISM 217; lines 11528-11624 confidence: medium

The yogi is said to experience Illumination after being filled with supreme spiritual power.

The opening sentence says the yogi experiences Illumination when filled with supreme spiritual power.
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The Tibetan Book of the Dead PRAYER FOR RIGHT-KNOWLEDGE 203 / PRAYER FOR PROTECTION 205 / PRAYER FOR PROTECTION 207 / YOGA 213; lines 11347-11445 confidence: medium

Spiritual insight is described as rare; the Bardo Thödol teachings aim to place the dying or deceased on the path to realization, and lamas say mental concentration, Right Knowledge, and embodied recognition of the Clear Light are required for comprehension.

The passage says control over the thinking process and recognition of the Clear Light while still in the body are required for comprehension of the Clear Light.
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The Tibetan Book of the Dead REALITY 207 / REALITY 231 / BUDDHISM AND CHRISTIANITY 233 / BUDDHISM AND CHRISTIANITY 235; lines 12419-12509 confidence: medium

Modern Christianity is described as teaching dependence on an outside power or Saviour; Buddhism teaches self-exertion. Lamaism modifies this by appeal to Dhyani Buddhas and tutelary deities, compared to Christian appeals to Jesus, saints, and angels. Northern Buddhism and Church-council Christianity are said to have masses and eucharistical ceremonies, unlike Southern Buddhism.

The passage says Buddhism teaches self-exertion for salvation and that right-doing, rather than belief or non-belief in a Supreme God, is essential to comprehending life.
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The Tibetan Book of the Dead REALITY 231 / BUDDHISM AND CHRISTIANITY 233 / BUDDHISM AND CHRISTIANITY 235 / BUDDHISM AND CHRISTIANITY 237; lines 12512-12563 confidence: medium

The Buddha is described as finding the way through many lifetimes, becoming Fully Awakened and Enlightened, exhausting Samsara, reaching Supramundaneness, and being venerated as a Guide rather than a Saviour.

The Buddha is presented as a Guide, and each follower must tread in his footsteps to realize Truth and attain Salvation.
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The Tibetan Book of the Dead THE COSMOGRAPHY 63 / THE COSMOGRAPHY 65 / XII. THE FUNDAMENTAL TEACHINGS SUMMARIZED / THE FUNDAMENTAL TEACHINGS 67; lines 3908-3986 confidence: high

Enlightenment comes from realizing the unreality of samsara, and this realization is possible in the human world, at death, during the Bardo-state, or in certain non-human realms.

The passage links Enlightenment to realizing the unreality of samsara, yoga training, concentration toward Right Knowledge, and realization of Nirvana.
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The Tibetan Book of the Dead THE ESOTERICISM 7 / IV. THE ESOTERIC SIGNIFICANCE OF THE FIVE ELEMENTS / THE ESOTERICISM 9 / V. THE WISDOM TEACHINGS; lines 1371-1486 confidence: high

“realization of the Voidness ... is the one great aim”; realization is linked to Dharma-Kaya/Buddhahood, and the passage says this is also the aim of Theravadists.

The passage describes realization of Voidness as the great aim of yoga and as attainment of Dharma-Kaya/Buddhahood.
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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 7482-7615 confidence: high

The first deity pair comes from within the deceased's brain and shines upon the deceased; the instruction says not to fear, to know it as one's own intellect and tutelary deity, and states that recognition and merging bring liberation and Buddhahood.

The deceased is repeatedly told not to fear the wrathful figures, to know them as embodiments of the deceased's own intellect and tutelary deity, and to believe in or recognize them.
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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 8244-8346 confidence: medium

The section is concluded as the Setting-Face-to-Face while experiencing Reality in the Intermediate State, and as a teaching that liberates by merely being heard and by merely being attached.

The section is called Setting-Face-to-Face while experiencing Reality in the Intermediate State, and the closing quotation contrasts true recognition with ignorance and delusion.
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The Tibetan Book of the Dead THE MANTRA OF CHENRAZEE / PRAYER FOR GUIDANCE 199 / PRAYER FOR GUIDANCE 201 / PRAYER FOR RIGHT-KNOWLEDGE 203; lines 10850-10964 confidence: medium

The opening asks to grasp the true nature of dreams, train in the Clear Light of Miraculous Transformation, and value blending sleep-state practice with waking experience; the note explains conscious dream-state practice and the unreality of dream and waking states.

The practitioner seeks Clear Light, samadhi, one-pointed meditation, recognition of appearances, and devotion to Dharma across liminal states.
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The Tibetan Book of the Dead THE SYMBOLISM 3 / THE ESOTERICISM 7 / IV. THE ESOTERIC SIGNIFICANCE OF THE FIVE ELEMENTS / THE ESOTERICISM 9; lines 1313-1368 confidence: medium

Man will possess Knowledge, know himself in the sense implied by the Mysteries of ancient Greece, realize samsaric unreality, and attain Enlightenment and Emancipation; Indian and Tibetan Yoga, as in the Bardo Thodol, aim to outstrip normal evolution and win Freedom now.

Indian and Tibetan Yoga schools and the Bardo Thodol are said to aim at outstripping normal evolution and winning Freedom now.
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The Tibetan Book of the Dead XIV. THE ORIGIN OF THE BARDO THODOL / ORIGIN OF THE BARDO THODOL 75 / XV. THE TRANSLATING AND THE EDITING / THE TRANSLATING AND EDITING 79; lines 5130-5236 confidence: medium

The instruction says the Dharma-Kaya of Clear Light after death can be realized for the benefit of all sentient beings, and that the person should know they are in that state and obtain the boon of the State of the Great Symbol.

The passage says the Dharma-Kaya of Clear Light can be realized after death and identifies the void intellect as Reality, the All-Good.
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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 3414-3483 confidence: medium

Ee-ee-toy reaches where the Sun starts, finds the Sun absent, sees and follows the Sun's road, which is fringed with feathers, flowers, and turquoises, and reaches the Talking Tree.

Ee-ee-toy seeks the Sun, follows the Sun's road from its starting place to its drinking place and then to where it goes down.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona HOW NOOEE KILLED EE-EE-TOY / THE SONG OF NOOEE WHEN HE WENT TO THE SUN / NOTES ON HOW NOOEE KILLED EE-EE-TOY / EE-EE-TOY'S RESURRECTION AND SPEECH TO JUHWERTA MAHKAI; lines 3486-3594 confidence: medium

He goes east to where the Sun arises, reaches four rising notches, climbs the windy way of the Sun, and follows a west-bound road adorned with feathers, flowers, and turquoises.

He reaches the Sun's rising place, climbs the windy way of sunrise, follows a west-bound adorned road, drinks where the Sun drinks, and descends from the Sunset Place.
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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 5320-5460 confidence: medium

Square water moss in the middle of the earth becomes a turtle when the sun breathes on it; the Driftwood-Being goes west with it, watches sunrise in the Blue Vahahkkee, is frightened, and returns.

The speech describes westward movement, fright at the Blue Vahahkkee, sequential Black, Blue, White, and Yellow roads/nights/birds/bows, fourfold circling of icy water, and later strengthening four times.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF KOELHAHAH ABOUT HER SON / NOTES ON THE STORY OF PAHTAHNKUM / STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR; lines 4799-4963 confidence: medium

The speaker goes to a powerful woman and describes her making Apache bow, arrows, blood, arrow-heads, and hair into game-related objects; she gives news of Apache weakness.

The speaker visits a powerful woman and three doctors, each of whom gives news about Apache weakness or enmity.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF KOELHAHAH ABOUT HER SON / NOTES ON THE STORY OF PAHTAHNKUM / STORIES OF THE FOURTH NIGHT / THE STORY OF THE GAMBLER'S WAR; lines 5101-5183 confidence: medium

The speaker lies in ashes, prays to distant mountains and far doctors, sees the Sun rise and travel west, sees animals and birds follow the Sun as relatives, receives the Sunbeam feather, and is carried by Blue Fog into the sky to Yellow Crow.

The speakers pray or ask for power and receive aid from the Sun, Yellow Crow, Yellow Spider, and the Butcher-bird of Light, resulting in capture of the enemy.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE SONG OF SUPERSTITION MOUNTAINS / EE-EE-TOY'S SONG WHEN HE MADE THE WORLD SERPENTS / NOTES ON THE STORY OF THE FLOOD / THE STORY OF AH-AHN-HE-EAT-TOE-PAHK MAHKAI; lines 1619-1732 confidence: high

He has a dream he wants fulfilled, attends a young woman’s ceremonial dance, and hears a singing doctor, but is disgusted with both.

The boy wants his dream to come true, rejects local dance and medicine-song as insufficient, leaves home, and later recognizes the whirlwind encounter as what he was seeking.
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Aw-Aw-Tam Indian Nights: Being the Myths and Legends of the Pimas of Arizona THE STORY OF THE GAMBLER'S WAR / NOTES ON THE STORY OF THE GAMBLER'S WAR / THE STORY OF NAHVAHCHOO / NOTES ON THE STORY OF NAHVAHCHOO; lines 5749-5868 confidence: medium

The eastern Tonedum Vahahkkee or Vahahkkee of Light is the home of Bives-chool, the kingfisher and great doctor; Corn asks him for power, and Bives-chool flies and breathes light in repeated fours.

Corn describes asking Bives-chool and Bluebird for power; the figures are located in opposing directions and perform repeated breathing and flight actions before meeting at the middle of the earth.
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Jicarilla Apache Texts Jicarilla Apache Texts / TRANSLATIONS.; lines 1601-1680 confidence: medium

The man travels with a buffalo calf to a red mountain ridge or red place; by the time they reach it, the buffalo is fully grown, and many buffalo are present on a plain.

The man travels with a buffalo calf, reaches a plain with many buffalo, and repeatedly enters their evening camp before meeting a white buffalo chief.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 1827-1907 confidence: medium

The husband is transported by his flute, comes down on successive mountain ridges or mountains, finds the footprints of his wife and a man, becomes angry, and finally walks to a settlement and the man's house at night without being seen.

The husband is transported by his flute while searching for his stolen wife across mountain locations.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 252-342 confidence: medium

The boy leaves by himself, reaches a place where his father’s house can be seen, cries, and is helped by Spider, who emerges from a hole, ties a thread to the doorpost of the house of the Black Sun, and tells him to travel on it.

Spider creates a path by fastening a thread to the house of the Black Sun and tells the boy to travel on the string toward his father’s house.
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Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3389-3469 confidence: medium

Medicine men find no trace of the man except a snake-crawl mark; the company follows it to Black River, where distant lightning raises the water and they go downstream beneath it.

The company follows the trail to Black River, the water is raised by distant lightning, and they travel downstream beneath the water to find the lost man.
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The Mountain Chant: A Navajo Ceremony ILLUSTRATIONS / THE MOUNTAIN CHANT: A NAVAJO CEREMONY. / INTRODUCTION. / SONGS OF SEQUENCE.; lines 3921-4055 confidence: medium

The Last Song of the Exploding Stick says the Maid Who Becomes a Bear sought and found the gods on high mountain peaks, truly with the speaker's sacrifice; it also says the Holy Young Woman sought and found the gods on cloud summits with the sacrifice.

The Last Song of the Exploding Stick says the Maid Who Becomes a Bear finds the gods on high mountain peaks and the Holy Young Woman finds them on cloud summits.
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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 1049-1120 confidence: medium

At sunset the traveler reaches a stormy mountain top and steep precipice; QastcÃ¨Ã«lÃ§i appears and directs him to descend by a spruce tree.

QastcÃ¨Ã«lÃ§i repeatedly guides the traveler through difficult terrain, across lightning, and into a cave where unusual beings and teachings are encountered.
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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 1122-1166 confidence: medium

The traveler goes toward TsenÃ¡stci; the wind god says the beings there are evil and promises to accompany and precede him.

The human traveler is led by Niltci through threatening serpent and lightning settings and receives specialized ritual instruction from supernatural beings.
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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 1168-1250 confidence: medium

At Narrow Sand Hills the party enters a hill and reaches Ka¢lùgi's butterfly dwelling, filled with butterflies and rainbows; Ka¢lùgi, his wife, and House of Feathers are present, and Niltci disappears.

The traveler repeatedly enters hills or mountains containing sacred houses, ascends to a hilltop house, and follows a white-lightning trail into another mountain dwelling where sun and moon hang on walls.
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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 1252-1336 confidence: high

At Rock that Bends Back, eight Holy Young Men in a many-colored house stand at cardinal points with saplings and instruct the Navajo in a dance to teach his people.

The Navajo is brought from one holy or supernatural home to another and receives specialized ritual instruction at each stop.
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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 3030-3105 confidence: medium

Niltci appears in the northeast as the yay who accompanied the prophet to the home of the snakes; the western mountain of Dsilyà-içín is shown with relief, halo, and spruce twig/tree-door symbolism.

The prophet is described as accompanied to the home of the snakes and as seeing a painting in the home of the bears.
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The Pima Indians THE NAUOHTY GRANDCHILDREN / DEITIES / THE SOUL AND ITS DESTINY / DREAMS; lines 12719-12750 confidence: medium

Dreams are described as resulting from evil doing, as communication with the spirit world, and as caused by Darkness or Night.

The passage says the soul wanders away during dreams and has adventures, and that dreams may communicate with the spirit world.
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The Pima Indians THE NAUOHTY GRANDCHILDREN / DEITIES / THE SOUL AND ITS DESTINY / DREAMS; lines 12719-12750 confidence: medium

Kisatc, in a swoon or trance, believed he went far away, received a magnificent bow and beautiful arrows from a stranger, regained consciousness, asked for the objects, was told he had not left sight, and continued to believe he had been deceived.

Kisatc believes he traveled far away in trance and received a bow and arrows from a stranger, but on waking the objects are not present and witnesses deny that he traveled.
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The Pima Indians WARFARE / SOPHIOIX)GY / COYOTE / CHILDREN OF CLOUD; lines 11974-12071 confidence: medium

At about age ten the boys ask who their father is; their mother tells them to look east at white Cloud standing vertically, and says Wind is their father's elder brother on the way to Cloud.

The boys ask who their father is, journey east through Wind to Cloud, are tested and accepted, and later return west toward their mother.
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The Sia BABTER. / THE ORACLE. / COSMOOONY. / COSMOGONY.; lines 1523-1609 confidence: medium

The twins are named Ma'-a-se-we and U'-yuuyew?, ask where their father is, are told he is far east, receive bows and arrows from spider woman, and cross her web bridge to descend to the center of the river and find their father's house.

The boys travel far to the east, must reach the center of a great river, cross a web bridge, descend to the river's center, and find their father's house there.
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The Sia BUFFALO DANCING SOCIETY. / XOIWEEB TRADITIONS. / BELIEF IN FUTURE LIFE. / CHAPTER V.; lines 22492-22584 confidence: high

God-seeking is defined as a religious custom of seeking a dream or revelation, not ordinary sleep dreams, and is associated with Sisitonwan, Ihanktonwanna, Titonwan, Crow, Minnetaree, Assiniboin, and other western Dakota.

God-seeking is defined as seeking a dream or revelation, preceded by steam bath purification, three-day fasting, avoidance, and seclusion.
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The Sia BUFFALO DANCING SOCIETY. / XOIWEEB TRADITIONS. / BELIEF IN FUTURE LIFE. / CHAPTER V.; lines 22587-22643 confidence: medium

A practitioner fixes attention on the desired object, waits for a vision from above, and is checked daily by an assistant who releases him if he signals revelation.

Several practices involve fixed mental focus, silence, fasting or food deprivation, and waiting for a vision, dream, or revelation.
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The Sia CONTENTS. / CONTENTS, 355 / CONTENTS. 357 / ILLUSTRATIONS.; lines 18459-18585 confidence: medium

The captions include “The double woman” and George Miller’s personal mystery decoration.

Captions connect personal mystery decoration and decorated tents or robes with visions of a ghost, cedar, sun and rainbow, and eagle.
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The Sia DOBBBY.I OMAHA INVOCATIONS OF THE TRAP, ETC. 389 / FASTING. / MYSTIC TREES AND PLANTS. / HORSEY 1 MYSTIC TREES AND PLANTS. 391; lines 20441-20550 confidence: high

Fasting for several days is said probably to produce a condition for supposed superhuman communications; some persons saw or heard ghosts, animals, or mysterious voices and claimed interviews with named beings including Thunder-being, Sun, Moon, Morning Star, and animal Ancients.

Fasting is linked to visionary communications, and beings seen in dream or vision are regarded as the person’s special guardian spirit.
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The Sia SUBTBEBANEAN AND SUBAQUATIC WAKANDAS. / OTHER KANSA WAKANDAS. / DOBBBY.I OMAHA INVOCATIONS OF THE TRAP, ETC. 389 / FASTING.; lines 20301-20350 confidence: high

Many thought fasting enabled superhuman communications with Wakanda.

The passage links fasting with visions, superhuman communications with Wakanda, acquisition or transfer of superhuman power, and an animal seen in vision after fasting.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI COXTINUK THEIR JOURNEYING / WITCHES GIVE SEEDS TO THE CORN MAIUKNS / OKIGIN OF THE ANCESTRAL GODS / ORIGIN OF THE DIMINUTIVE GODS OF WAR; lines 1199-1255 confidence: medium

The A'shiwi travel from Ko'thlu wala'wa toward Han'lipinkia; smoke is discovered in the distance, the Kia'kwemosi calls it a village, and the Divine Ones send two Ne'wekwe ti'kili members to hunt a trail despite their warning that they are fighting men.

The A'shiwi are on a journey and explicitly cannot proceed in their quest for the Middle place of the world until the opposing people are overcome.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies A'SHIWI RESUME TIIKIK JOURNEYING / OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS; lines 2181-2278 confidence: high

The A'shiwi at I'tiwanna suffer after witches destroy corn and other food; the Gods of War send raven, owl, and hawk to seek the Corn Maidens, but all fail.

A crisis over destroyed food leads the Gods of War and A'shiwanni to commission searchers, culminating in Bi'si'si finding and retrieving the Corn Maidens.
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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: high

Morning preparations for the pilgrimage include gathering in ceremonial spaces, Ko'yemshi collecting te'likinawe, Ko'mosona dividing the kia'etchine and te'likinawe with Ko'pekwin, and Deer and Bear clan-associated offerings being placed in carrying baskets.

The passage identifies a pilgrimage, repeated carrying of te'likinawe to the Council of the Gods, and deposition of offerings in the cave.
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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 ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4379-4575 confidence: medium

The passage wishes for Plumed Serpent, Suti'ki, the suckling, and old dance men; the great father of the Ko'yemshi asks if he is wanted; Pau'tiwa instructs travel with Kiaklo to the Middle place and carrying a rattle.

Pau'tiwa instructs travel over the road to the Middle place, and Kiaklo later chooses the middle road and recounts the ancients’ travels to the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4577-4789 confidence: medium

Repeated stanzas use the formula of coming to a place, getting up there, and moving on.

A note explicitly says the A'shiwi stopped from time to time in their quest of the Middle place, while the route song enumerates the places reached.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH / HISTORY MYTH; lines 4577-4789 confidence: medium

Repeated stanzas use the formula of coming to a place, getting up there, and moving on.

The song repeatedly names a place of arrival followed by getting up and moving on, and a note frames the material as travels of the ancients from Ko'thluwala'wa to I'tiwana.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies CREATION OF THE A'SHIWI AND THEIR COMING TO THE OUTER / WORLD / KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE; lines 900-921 confidence: medium

A Mu'kwe discovers an A'shiwi village and asks about the people's origin and destination; they reply, “We are in quest of the Middle place.”

The A'shiwi explicitly state that they are in quest of the Middle place.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies KOW'WITUMA APPOINTS YA'NUWWULUHA DKPUTV TO THK SUN / FATHEE / COMIXC; OF TIIK WITCHES AND THE INTRODUCTION OF CORN / A'SHIWI COXTINUK THEIR JOURNEYING; lines 993-1005 confidence: high

Long years pass; many villages are built and abandoned as the A'shiwi push on in their quest for the Middle of the world.

The passage explicitly says the A'shiwi push on in their quest for the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NK WEKWE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT / TWENTY-THIRD ANNUAL REPORT PL. CVII; lines 24205-24269 confidence: high

The plate is a map of the route followed by the 'Hle'wekwe Wood Fraternity in quest of the Middle Place; the map note explains hail dots, the road to the Salt Mother, morning star, Ursa Major, Pleiades, and the Kla'nakwe road.

The plate title names a quest of the Middle Place, and the narrative says the fraternity journeys long before finding the Middle place and their people.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies NK'WKKWK / NK WEKWE / BUREAU OF AMERICAN ETHNOLOGY TWENTY-THIRD ANNUAL REPORT PL. CVI / KABKIT HUNT; lines 24095-24179 confidence: high

The 'Hle'wekwe separate at Han'lipinkia to travel northward in quest of the Middle of the world; their great ones carry two et'towe rain and crop fetishes, identified with the fraternity and the Sand-hill crane clan.

The 'Hle'wekwe separate from their people and travel northward in quest of the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE CLANS / TWENTY-THIRD ANNUAL REPORT PL. VI / TWENTY-THIRD ANNUAL REPORT PL. VII / A'SHIWI RESUME TIIKIK JOURNEYING; lines 1722-1822 confidence: high

The A'shiwi continue eastward in quest for the Middle of the world, accompanied by the Divine Ones and the Gods of War, who are born of Laughing Water.

The passage explicitly frames the A'shiwi migration as an eastward quest for the Middle of the world.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies ORIGIN OF THE DIMINUTIVE GODS OF WAR / DESTRUCTION OF THE KIA'NAKWE, AND SONGS OF THANKSGIVING / ORIGIN OF THE CLANS / TWENTY-THIRD ANNUAL REPORT PL. VI; lines 1529-1608 confidence: low

The Zunis keep the location of Han"lipinkia/Hiin'liplnkla from white outsiders, and the writer is declared the first American to visit the sacred spot.

The sacred spot is concealed from outsiders and reached through repeated attempts, water scarcity, difficult climbs, route avoidance, and guidance by Zuni companions.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH; lines 4059-4288 confidence: high

Pau'tiwa says the great fathers, including 'Kia'ettowe, Chu'ettowe, Mu'ettowe, and 'Hle'ettowe, passed between mountains and came to the Middle of the world, where they sit perfectly still. A note links this to the 'ettowe carried between mountains near Ko'thluwala'wa as the A'shiwi proceed in their quest for the Middle place.

The passage says the great fathers passed between mountains to find the Middle of the world, and the note explicitly refers to an A'shiwi quest for the Middle place.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TO THE VALLEY / ANTHROPIC WORSHIP AND RITUAL / HISTORY MYTH 75 / HISTORY MYTH; lines 4059-4288 confidence: high

Speakers address great fathers and great mothers, say they will sit perfectly still for precious days, seek to speak with gods of the inside water place, ask where they can talk together, and conclude that a place has been found.

Speakers plan to sit perfectly still for precious days so their hearts may speak with gods of the inside water place; the note links this to fasting, continence, repose, concentration, and communion with Awonawilona and the gods.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies TWENTY-THIRD ANNUAL REPORT PL. VI / TWENTY-THIRD ANNUAL REPORT PL. VII / A'SHIWI RESUME TIIKIK JOURNEYING / OKIC.IN OF THE KO'TIKILI; lines 1913-1997 confidence: medium

Pau'tiwa wants the A'shiwi acquainted with their gods; chooses 'Kiaklo as narrator; 'Kiaklo comes from Ko'thluwala'wa to I'tiwanna, tells the history and quest for the Middle place, announces the ancestral gods' arrival in eight days, and orders six chambers for the six regions.

'Kiaklo relates the A'shiwi history of coming to this world and their quest for the Middle place.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies WITCHCRAFT / BTKVENSOX! WITCHCRAFT 399 / WITCHCRAFT 405 / ORIGIN OF THE FRATERNITIES 409; lines 22560-22656 confidence: high

A variant says Mu'kwe come to A'shiwi country searching for Le'lentu, find him at spring Shim'te'khrra near Corn mountain, and are guided by music; the god is described as short, with a head crowned by six-colored blossoms.

Mu'kwe travel in search of Le'lentu; music heard before reaching the spring guides them to the god.
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Tusayan Migration Traditions CLANS LIVING OR EXTINCT IN WALPI AND SICHUMOVI / CHRONOLOGIC SEQUENCE OF THE ADVENT OF CLANS / THE TCUA CLANS / TUSAYAN MIGRATION TRADITIONS; lines 761-908 confidence: medium

Tcamahia left Wukoki seeking clans emerging from the Underworld, met Piiikonhoya near Santa Fe, and Piiikonhoya shot an arrow to a northern sipapu.

Tcamahia leaves Wukoki to seek clans emerging from the Underworld, asks the war god for help, and follows the direction returned by the arrow-message.
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native american plateau

Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 131 / MYTHS OF THE MODOCS 133 / MYTHS OF THE MODOCS 135; lines 7034-7137 confidence: medium

Wus says he is going to a mountain swimming pond to have a good dream about his brother-in-law and find out what will happen; after singing, piling stones, and sleeping on dry grass, he dreams the brother-in-law says he is going away and will stay lost.

Wus goes to a mountain swimming pond hoping for a good dream and to find out what will happen, then dreams of the brother-in-law going away and staying lost.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 171 / MYTHS OF THE MODOCS 173 / MYTHS OF THE MODOCS 175; lines 9049-9148 confidence: medium

Goshgoise takes the eldest brother's wife as his own wife, frees the captives, sends them with his wife and aunt to his grandmother, and then goes farther.

After freeing the captives, Goshgoise goes farther, is told of another dangerous village beyond a high mountain, and camps on a high mountain before seeing the next valley.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 255 / MYTHS OF THE MODOCS 257 / MYTHS OF THE MODOCS 261; lines 13558-13661 confidence: medium

Ndukis tells the chief to drive Tusasas away because Kalaslakkas has been to all the swimming places on the mountains; the gamblers play all night and Kalaslakkas wins every game.

Kalaslakkas attributes a required strengthening formula to his swimming place, and other speakers stress that he has been to all the swimming places on the mountains.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 3 / MYTHS OF THE MODOCS 5 / MYTHS OF THE MODOCS 7; lines 820-915 confidence: medium

Kumush sends Isis to Slakkosi, a swimming place in a deep basin on a mountain top, and tells him to make a willow-bark rope, tie it to a tree and his body, and lower himself into the whirlpool.

While suspended and swimming in the Slakkosi basin, Isis repeatedly sees a bright house and lights burning in the water.
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Myths of the Modocs CHARACTERS / MYTHS OF THE MODOCS 41 / MYTHS OF THE MODOCS 43 / MYTHS OF THE MODOCS '45; lines 2736-2772 confidence: medium

Each handful of bones is told to find power, send men to the mountains for help, ask to be made wise, brave, or doctors, swim in gauwams and dream, and follow rules about doctors, medicine, spirits, killing, and payment.

Kumush instructs that men should ask the mountains for help, seek to be made wise, brave, or doctors, and swim in gauwams and dream.
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Myths of the Modocs HOW KALASLAKKAS WON HIS WIFE / CHARACTERS / MYTHS OF THE MODOCS 255 / MYTHS OF THE MODOCS 257; lines 13359-13492 confidence: medium

Grandmother tells Kalaslakkas to dive in the pond, take five big swallows of water, avoid other water, and says earth is mother/grandmother, sun is grandfather, and earth, mountains, and swimming places will teach him.

Kalaslakkas travels to ponds, lakes, and mountains under instruction, encounters powerful beings and petrified former people, and receives dream knowledge or gifts.
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Myths of the Modocs MYTHS OF THE MODOCS 101 / MYTHS OF THE MODOCS 103 / MYTHS OF THE MODOCS 105 / MYTHS OF THE MODOCS 107; lines 5725-5825 confidence: medium

The old woman finds the coal-covered hole and starts to follow; the boys travel toward the sunrise to be servants of Sun and come to Tohos' house south of Tula Lake.

The boys travel toward where the sun comes up because they want to be servants of Sun, and later say they will never return.
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Myths of the Modocs MYTHS OF THE MODOCS 13 / MYTHS OF THE MODOCS 15 / THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS; lines 1308-1446 confidence: high

At sunset the elder sister throws Gaukos out with his blanket and says he may go to the mountain ponds, talk to the earth, swim, and perhaps become a great doctor.

Gaukos is cast out by his elder sister, chooses to go to the mountain ponds, and says he will seek strength and power from earth and mountains.
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Myths of the Modocs MYTHS OF THE MODOCS 13 / MYTHS OF THE MODOCS 15 / THE FIVE BROTHERS OF LATKAKAWAS / CHARACTERS; lines 1308-1446 confidence: medium

At sunset the elder sister throws Gaukos out with his blanket and says he may go to the mountain ponds, talk to the earth, swim, and perhaps become a great doctor.

Gaukos states that he will talk to the earth and mountains to make himself strong and receive power; others frame his journey as going to get wisdom and power.
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Myths of the Modocs MYTHS OF THE MODOCS 131 / MYTHS OF THE MODOCS 133 / MYTHS OF THE MODOCS 135 / MYTHS OF THE MODOCS 137; lines 7140-7239 confidence: medium

Wus goes to the top of Wewekeni for five days and nights, thinks he lies on the mountain's head where living things get mind, asks for power and flesh, gradually regains his mind, hears that his little boy is dead, and thanks the mountain.

Wus lies on Wewekeni for five days and five nights, speaks toward multiple directions, and asks for power while recovering his mind.
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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 167 / TSMUK AND GOSHGOISE / CHARACTERS / MYTHS OF THE MODOCS 171; lines 8837-8945 confidence: high

The grandmother says the Yaukul place is the worst killing place and that three more bad places lie between it and the northern end of the world; the boy says he will go to all and starts.

The grandmother describes the Yaukul place and three more bad places toward the northern end of the world, and the boy says he will go to all of them and starts.
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Myths of the Modocs MYTHS OF THE MODOCS 171 / MYTHS OF THE MODOCS 173 / MYTHS OF THE MODOCS 175 / MYTHS OF THE MODOCS 177; lines 9151-9252 confidence: medium

After spending the night at old Juljulcus's house, Goshgoise asks about remaining fighters; old Juljulcus says bad people live near the ocean and tells him to reach their village after dark by way of a high mountain.

Old Juljulcus gives instructions about a high mountain, an ocean-side village, and entering only after dark; Goshgoise departs and follows the route.
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Myths of the Modocs MYTHS OF THE MODOCS 211 / WAR BETWEEN BEASTS AND BIRDS / WUS WANTS TO MARRY A BUTTERFLY / CHARACTERS; lines 11044-11088 confidence: medium

Wus asks his mother about swimming ponds on mountains and says he wants to swim; she answers that he is too old and that only young men seeking to become great gamblers or doctors go there.

Wus seeks knowledge of remote mountain swimming ponds and insists he will go regardless of distance.
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Myths of the Modocs MYTHS OF THE MODOCS 241 / WUS AND TSMUK'S DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 245; lines 12651-12759 confidence: high

Wus tells his mother he hears Tsmuk's daughter singing, says she lives by the great water, and announces that he will be gone a long time.

Wus announces he will be gone a long time to find out why Tsmuk's daughter sings about him, then journeys many days to the region of her house.
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Myths of the Modocs MYTHS OF THE MODOCS 251 / MYTHS OF THE MODOCS 253 / HOW KALASLAKKAS WON HIS WIFE / CHARACTERS; lines 13145-13254 confidence: medium

“HOW KALASLAKKAS WON HIS WIFE”

The title frames Kalaslakkas as winning a wife; Kalaslakkas is an orphaned little boy, and Tusasis/Tusasas says he may get the hidden girl if he follows instructions.
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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: high

Old Ktsitco says Kalaslakkas can gain power and wisdom by going to an eastern mountain underground swimming place, piling stones, and swimming; he also says Kalaslakkas will grow quickly and obtain the girl for a wife, and tells him to rub his body with ashes.

Kalaslakkas is repeatedly sent to remote swimming places with prescribed actions: rubbing with ashes, carrying a blanket, piling stones, swimming, sleeping, dreaming, listening, and obeying return instructions.
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Myths of the Modocs MYTHS OF THE MODOCS 293 / MYTHS OF THE MODOCS 295 / MYTHS OF THE MODOCS 297 / MYTHS OF THE MODOCS 299; lines 15655-15753 confidence: medium

Tcuskai sees a great elk; Tskel warns him to shoot from behind; Tcuskai's arrows hit the elk's horns, the elk catches him on the horns, runs to the mountains, changes into Kahkaas, and flies with him to the tree on the island in the ocean.

Tcuskai calls Tskel brother and is carried away by Kahkaas; Tskel grieves, travels everywhere, and asks others whether they have seen his brother.
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Myths of the Modocs MYTHS OF THE MODOCS 295 / MYTHS OF THE MODOCS 297 / MYTHS OF THE MODOCS 299 / MYTHS OF THE MODOCS 301; lines 15756-15853 confidence: high

Tskel says he is lonesome, has lost his little brother, Kahkaas carried him off, and the threads can be made whole again with water; he wants Subbas asked about the brother.

Tskel repeatedly seeks information about his lost little brother, says Kahkaas carried him off, sends Kaltsik to a sky figure, and then goes toward the captor's mountain.
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Myths of the Modocs MYTHS OF THE MODOCS 297 / MYTHS OF THE MODOCS 299 / MYTHS OF THE MODOCS 301 / MYTHS OF THE MODOCS 303; lines 15856-15952 confidence: medium

Tcuskai washes his mouth at a spring and denies eating seed. Tskel strikes him, puts a deer's head on him, sends him to hunt Won, and says Won runs on the ground, in the air, on trees, in the sky, and around the world.

Won is described as running on the ground, in the air, on trees, in the sky, and around the world, and Tcuskai follows him over rocks, tree tops, grass, mole-hills, sky, and world circuits.
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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: high

Kumush washes, uses fragrant roots, brings food, prepares rest for Isis, and tells him to go to Adawa and all the swimming places; Adawa is Lok's pond, and Isis must swim on the western side.

Isis is repeatedly sent by Kumush to named swimming places and ponds, performs dives, encounters pond beings and powers, and is later told he has been to all the swimming places and received strength from them.
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Myths of the Modocs MYTHS OF THE MODOCS 301 / MYTHS OF THE MODOCS 303 / MYTHS OF THE MODOCS 305 / MYTHS OF THE MODOCS 307; lines 16051-16147 confidence: medium

Tcuskai goes to see his brother Tskel, who has a larger boy; the two boys are like brothers, and Tskel asks for reeds with tear-drops for arrows.

Tskel sends Tcuskai to obtain reeds with tear-drops; Tcuskai cannot find them and creates the tear-drops himself.
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Myths of the Modocs MYTHS OF THE MODOCS 369 / A MEDICINE STORY. NUMBER I / CHARACTERS / MYTHS OF THE MODOCS 371; lines 19033-19131 confidence: high

He becomes sleepy because Skoks is coming again and will be his medicine and make him a great doctor.

The young man receives Skoks as a medicine, is surrounded by medicines, requires ritual singing and elder negotiation, and is given rules for living with the medicines.
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Myths of the Modocs NANIHLAS' / CHARACTERS / MYTHS OF THE MODOCS 341 / CHARACTERS; lines 17723-17809 confidence: medium

Wus returns, hears from his mother that the hearts were carried away, and says he has two minds, can do anything, and will repay the killers.

Wus declares that he has more power than the attackers, intends to find his sister and repay the killers, receives travel footwear, and sets out toward the strangers' house.
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Myths of the Modocs WAR BETWEEN BEASTS AND BIRDS / WUS WANTS TO MARRY A BUTTERFLY / CHARACTERS / MYTHS OF THE MODOCS 215; lines 11091-11184 confidence: high

The elder warns Wus to do right, not stop except at night, not touch anything, and to pile stones and talk to the mountains and earth when he arrives.

Wus follows elder-given rules, climbs a difficult mountain, performs summit speech and stone-piling, receives a dream encounter, and returns changed, better, and stronger.
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Myths of the Modocs WUS AND TSMUK'S DAUGHTER / CHARACTERS / MYTHS OF THE MODOCS 245 / MYTHS OP THE MODOCS 247; lines 12762-12868 confidence: medium

Wus declines a young woman from the people and says he came to get Tsmuk's daughter; Pap says she can be seen only briefly before dark, not in night or daytime.

Wus travels to obtain Tsmuk's daughter, who can be seen only briefly before dark and is difficult to approach; he attempts a magical entry into her father's house.
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Traditions of the Thompson River Indians of British Columbia HIS MYTH THE MOON AND HIS YOUNGER SISTER. / ABSTRACTS, / ABSTRACTS. / I. THE COYOTE.; lines 7798-7897 confidence: medium

Coyote's daughters go to marry two hunters with Grizzly Bear and Rattlesnake as dogs, later take a wrong trail to a cannibal's house, are warned, thrown into a kettle, escape, make four trees, and are saved when the animal-dogs kill the cannibal.

Coyote's daughters encounter a parting of trails, choose the wrong track, enter a cannibal's house, escape death, and are rescued after making four trees.
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Traditions of the Thompson River Indians of British Columbia INTRODUCTION. / COLLECTED BY JAMES TEIT. / I, THE COYOTE AND THE FLOOD. / VI. THE ORIGIN OF THE DEER.; lines 3644-3779 confidence: medium

An unlucky gambler from Lytton, having lost everything, goes into the mountains to sweat-bathe and converse with his protecting spirit, then dreams that travel will bring good luck.

The unlucky gambler seeks his protecting spirit, receives a dream directing travel, and reaches the Sun’s son’s house by crossing a great lake on a cloud.
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Traditions of the Thompson River Indians of British Columbia NIOT4Y / PREFACE. / F. B. / CONTENTS.; lines 173-221 confidence: low

Later contents entries include Origin of the Deer, The Tale of the Bad Boy or the Sun and the Lad, and The Story of the Man Who Travelled to the Sun.

A title names a man who travelled to the Sun.
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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 4953-5033 confidence: medium

Stetso’ tells his grandmother, she doubts the work could be done in one day, he later finds the fish eaten, and he says he will make bow and arrows to shoot the thieves but cannot make them by magic alone.

Stetso’ must ask animals for help to finish bow and arrows, beginning with Eagle for arrow feathers.
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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 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: medium

An Ant messenger reaches the upper lodge from under the firestone, tells the searching brother about the brother below, and directs him to Spider; Spider says his thread is too weak and sends him to Crow.

The searcher receives help or direction from an Ant messenger, Spider, and Crow before reaching his brother.
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Traditions of the Thompson River Indians of British Columbia V. THE OLD MAN. / VI. THE ORIGIN OF THE DEER. / VII. THE SUN AND THE LAD. / VIII. THE MAN WHO TRAVELLED TO THE SUN.; lines 8081-8092 confidence: medium

The section is titled 'The Man Who Travelled to the Sun'; the Sun is originally near earth; a cannibal and gambler who has lost everything reaches a great lake and crosses it on a gray cloud.

The man travels to the Sun, crosses a great lake on a gray cloud, and reaches the Sun’s house.
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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 5383-5505 confidence: medium

Ntci/mka tells his helper to go home by the same route he had traveled, including up Thompson River and south, with a first camp on Ca/nEXEnEnamax.

Ntci/mka sends the lad home with detailed directions and advises camping on a mysterious mountain for good luck.
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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

The brothers return with deer, find no fire and no mother in the lodge, search nearby for four days, decide they will find her or die trying, make moccasins, and set out with bows and arrows.

The brothers vow to find their mother, prepare for travel, and search south, north, east, and west to the edges of the earth.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5630-5733 confidence: medium

The lad dreams of a wealthy southern chief in a large high house with a beautiful daughter who should become his wife. He sets out with bow and arrows and becomes footsore after long travel.

The lad dreams of a southern chief’s daughter who should become his wife, departs to seek her, and receives Coyote’s offer of guidance.
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Traditions of the Thompson River Indians of British Columbia XXII. / OSES CSSD FRR ER RCW AS / XXIV. THE WOLF BOY AND HIS GRANDMOTHER. / TEST TARGET (MT-3); lines 5948-6002 confidence: medium

After dreaming of a canoe and water, the pursuer creates a lake to the enemy's village and a canoe with a bright red prow, then tells his wife to fast and purify herself while he is away.

After dreaming of a canoe and water, the pursuer creates a lake and red-prowed canoe and travels toward the enemy's village to recover his horse.
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Traditions of the Thompson River Indians of British Columbia XXVII. TCISKI'KIK. / XXVIII. THE ANTS AND THE TWO BROTHERS. / XXIX. AQ. / XXXII. THE YOUNG MEN WHO LOST THEIR MOTHER.; lines 8557-8573 confidence: medium

Two hunters living with their mother return home and find that she has disappeared.

The hunters prepare for a long search after their mother disappears, fail in a four-direction search, and are redirected by a guardian spirit to the ghost realm.
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Traditions of the Thompson River Indians of British Columbia XXXVII. THE MAN WHO STOLE THE HORSE. / XXXVIII. THE BROTHERS. / T.VO TRADITIONS OF THE LILLOOET. / INDEX.; lines 8708-9130 confidence: medium

“Sky, journey to”; “Sun, journey to”; “Spirit-land, visit to.”

The index lists sky journey, Sun journey, and visit to spirit-land.
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Wishram Texts COLLECTED BY / JEREMIAH CURTIN / INTRODUCTORY NOTE. / EDWARD SAPIR.; lines 5959-6083 confidence: medium

The mother tells the boy to seek power by the water; he gains powers from five Whirlpools, five Water-Spiders, and five bands of yellow Flies, and the Water-Spiders promise strength to run on water.

The boy is instructed to seek power by the water and receives strength from water-associated beings to run on water.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 7442-7550 confidence: medium

Two sons seek guardian spirits to avenge their father; the younger gains the strength of twenty-five grizzly bears and the elder gains five double fires; after five years they track their father to The Dalles and see his head on a pole.

The sons explicitly look for guardian spirits to gain supernatural power for avenging their father.
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Wishram Texts INTRODUCTORY NOTE. / EDWARD SAPIR. / DAUGHTER.3 / V. MISCELLANEOUS MYTHS.; lines 8027-8151 confidence: high

The boys travel south, wrestle near the place identified with Primeville, many camas roots come up where Spider boy is thrown, and villagers are glad to hear they are going to kill Sun.

The boys travel east, go up into the air, reach Moon's house near Sun's house, and undertake the killing of celestial beings.
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Wishram Texts VVISHRAM TEXTS / EDWARD SAPIR. / I. - - MYTHS. / II. CUSTOMS.; lines 4420-4559 confidence: medium

The practice is said to be done so one will not be sick and will be strong, or to prepare one for a guardian spirit; the narrator reports being healthy and strong but not seeing a guardian spirit.

Winter bathing is said to prepare one for a guardian spirit, but the narrator says he never saw such a spirit.
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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

A mighty king wants his only son to marry a chosen princess, but the prince says it is not his fate; later he asks for three bags of money and departs to seek his fortune.

The prince leaves home to seek his fortune and learn what is written in the book or letter of fate for him.
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Georgian Folk Tales MASTER AND PUPIL / THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN; lines 781-899 confidence: medium

Inside the palace, the prince's fate says he will marry a weaver's daughter ill for nine years; horrified, he resolves to change his fate and takes the letter.

After reading that he will marry an ill weaver's daughter, the prince says he will change his fate and takes the letter.
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Georgian Folk Tales PART II / THE THREE PRECEPTS / KAZHA-NDII / THE STORY OF GERIA, THE POOR MAN'S SON; lines 3714-3812 confidence: high

Geria is introduced as the handsome, strong only son of a poor married man; after he breaks a woman's water jar at the spring, she challenges him to fetch the only sister of the twelve demis beyond the twelve mountains.

The goal is the only sister of twelve demis beyond twelve mountains; Geria crosses dangerous mountain regions, reaches an unknown land, and seeks her as wife.
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Georgian Folk Tales THE CUNNING OLD MAN AND THE DEMI / SANARTIA / THE SHEPHERD JUDGE / THE PRIEST'S YOUNGEST SON; lines 4345-4377 confidence: high

The queen, the youth's mother-in-law, falls ill and asks for milk from a doe feeding between the white and black seas. The youth rides there, milks the doe, gives her the milk, and heals her.

The queen requires milk from a doe feeding between the white sea and the black sea; the youth travels there, obtains it, and heals her.
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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 QUEEN'S WHIM / THE FOOL'S GOOD FORTUNE / TWO LOSSES / THE STORY OF DERVISH; lines 5164-5186 confidence: medium

The wayfarer tells the hunter to seek a man called Dervish and identifies him as a man smoking a pipe with an ass and a she-ass bound before him.

After the hunter encounters the revived stag, the wayfarer sends him to Dervish, who is said to know further wonders and who begins telling a story once found.
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Georgian Folk Tales THE SERPENT AND THE PEASANT / GULAMBARA AND SULAMBARA / THE TWO BROTHERS / THE PRINCE; lines 2007-2124 confidence: high

The prince is again offered a throne, refuses to be king, says he seeks a certain golden slipper, and resumes his quest.

The prince refuses kingship to continue seeking a golden slipper, finds it in the sisters' house, and uses additional golden slippers to expose a false merchant.
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Georgian Folk Tales THE THREE PRECEPTS / KAZHA-NDII / THE STORY OF GERIA, THE POOR MAN'S SON / THE PRINCE WHO BEFRIENDED THE BEASTS; lines 3890-3993 confidence: high

A king with three sons becomes blind; surgeons say a rare fish can cure him and leave a sketch of it.

The blind king's cure depends on obtaining a rare fish, and his sons are sent to seek it in the sea.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 1075-1182 confidence: high

The devi tells the mother to feign illness and request stag horn so the stag will kill Ghvthisavari; the mother makes the request, and Ghvthisavari sets out with bow, arrows, and dogs, saying he would find even bird's milk.

The mother, acting on the devi's advice, repeatedly lies in bed and requests difficult animal-derived cures intended to cause Ghvthisavari's death.
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Georgian Folk Tales THE THREE SISTERS AND THEIR STEPMOTHER / THE GOOD-FOR-NOTHING / THE FROG'S SKIN / GHVTHISAVARI (I AM OF GOD); lines 1075-1182 confidence: medium

The devi tells the mother to feign illness and request stag horn so the stag will kill Ghvthisavari; the mother makes the request, and Ghvthisavari sets out with bow, arrows, and dogs, saying he would find even bird's milk.

The requested cures escalate from stag horn to boar bristle to flesh of a griffin's young.
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The Man in the Panther's Skin AXNIT / XXXII / XXXIV / XXXVI; lines 12294-12455 confidence: high

Avt’handil says he has gone over the whole world to seek the damsel once held by P’hatman and has seen the man who roves for her sake, lying pale and wasting his heart and strength.

Avt’handil says he has gone over the whole world to seek the damsel, and Tariel is described as roving and wasting himself for her sake.
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The Man in the Panther's Skin AXNIT / XXXII / XXXIV / XXXVI; lines 12294-12455 confidence: high

Avt’handil says he is Commander-in-Chief of King Rostevan, has authority over many treasuries and arsenals, knows P’hatman as a faithful friend, and was sent by Rostevan’s daughter, who consumes him.

Avt’handil identifies P’hatman as faithful and asks her to aid him in helping Tariel and the maiden.
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The Man in the Panther's Skin AXNIT / XXXII / XXXIV / XXXVI; lines 12294-12455 confidence: high

Avt’handil asks P’hatman to bring the sorcerer slave so he can be sent to Kadjet’hi with tidings for the maiden, and hopes they will hear that the kingdom of the Kadjis is vanquished by them.

Avt’handil asks that the sorcerer slave be brought so he can be sent to Kadjet’hi with tidings for the maiden.
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The Man in the Panther's Skin INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII / XXVIT; lines 9763-9927 confidence: high

During King Rosten’s hunt, Tariel is seen shedding tears; he resists capture, injures or kills troops, avoids the king, disappears, and Avt’handil becomes driven to seek certainty about him.

Avt’handil searches for Tariel, leaves the court and his soldiers, seeks balm for Tariel, and asks P’hridon where to seek the beloved described as a heavenly sun.
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The Man in the Panther's Skin INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII / XXVIT; lines 9929-10099 confidence: medium

Avt'handil says he must depart that day because “another fire burns me” and asks P'hridon to lead him “to the seashore where thou sawest that sun (Nestan).”

Avt'handil asks to be led to the seashore where P'hridon saw Nestan, called the sun; the passage later identifies her as a shining captive.
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The Man in the Panther's Skin LETTER OF TARIEL TO THE KING OF THE / XVIII / XXVIT / XXVIII; lines 10101-10277 confidence: high

The two sworn brothers embrace, weep, kiss, and part; P'hridon remains and the knight goes away.

The section heading names Avt'handil's departure to seek Nestan-Daredjan, and the passage narrates his parting from P'hridon and continued search along the seashore.
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The Man in the Panther's Skin XLITI. / XLIV. / XLVI. / XLVII.; lines 834-1033 confidence: medium

Headings state that Avt’handil goes to P’hridon’s to meet him at Mulghazanzar, arrives at P’hridon’s, and departs from P’hridon to seek Nestan-Daredjan.

Avt’handil departs from P’hridon to seek Nestan-Daredjan, and later headings identify her capture by the Kadjis and a council concerning an assault on the Castle of Kadjet’hi.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 1202-1352 confidence: high

The highest love is divine, heavenly, difficult to tell, and upraises the soul; lower human frenzies imitate it, and Arabic calls the lover a madman because non-fruition makes him lose his wits.

The highest love is described as divine and heavenly, upraising the soul on pinions, while the seeker must endure many griefs.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2043-2216 confidence: medium

T'hinat'hin counsels the king not to blame God or fate; if the knight is flesh others will have seen him, and if not he is a devil. She advises sending men everywhere to learn whether the youth is mortal.

The king sends men to the four corners of the heavens; they wander for a year seeking the mysterious youth and inquiring repeatedly, but fail to find any witness.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2218-2385 confidence: high

“thou and Rostan killed game in the plain” and saw “a certain stranger youth who wiped his tears away.”

The maiden commissions Avt’handil to seek the weeping stranger even to the bounds of earth and sky, sets a three-year term, and frames success as a victory to be reported on return.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2557-2737 confidence: medium

Avt’handil writes to assembled vassals that he departs alone to a far country, will rely on his bow and thumb for food, asks them to keep the realm secure, and appoints Shermadin lord in his stead.

The heading identifies the journey as Avt’handil’s quest for Tariel, and the letter describes travel to a far country for a certain matter.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2739-2916 confidence: medium

He journeys through strange places on his quest, asks wayfarers for tidings, and after going over the earth finds none who have heard of the man he seeks.

He searches widely, asks wayfarers, and finds no one who has heard of the man he seeks.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2918-3087 confidence: high

The brothers point out the departing knight in the distance, described as a black steed carrying that sun; Avt’handil is relieved because he has found what he sought.

Avt’handil states that he is a wanderer who left the home of his upbringing to seek the knight, and the brothers’ report gives him the discovery he desired.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2918-3087 confidence: medium

The brothers say they are from a fortified town in Khataet’hi, hunted for a month near a stream with many soldiers, competed as archers, sent soldiers away, and hunted privately with three armour-bearers over plain, wood, den, mountain, and ridge.

The brothers’ private hunt in remote terrain is interrupted by a sudden, beautiful knight whose brightness is described in solar terms.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 3089-3252 confidence: medium

Avt’handil decides not to confront the unreasoning man directly, resolves to seek his dwelling, and follows him for two days and nights without food or rest while tears flow.

Avt’handil resolves to find the unknown man’s hiding place, follows him for days, and hides near the cave to learn more.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 3089-3252 confidence: medium

The knight says, “Sister Asmat’h,” and laments that they will not “come upon the track of her for whom fires burn us”; he beats his breast, the maiden swoons, and they wipe tears of blood.

The knight tells Asmat’h that they may never find the track of the woman for whom fires burn them, and both mourn intensely.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 3254-3412 confidence: medium

The knight tells the maiden he has endured woes while seeking tidings and cannot let her go until she tells him.

The speaker says his beloved-like “sun” sent him to seek another knight and that he has endured a difficult search for tidings.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 3572-3735 confidence: medium

Avt'handil says he loves his lord's daughter; recounts having seen Tariel in an earlier violent encounter; says the king searched for Tariel; and explains that the beloved sent him to learn news of the vanished sun.

Avt'handil says his beloved sent him to learn news of the vanished sun, Tariel, after earlier searches failed.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6054-6227 confidence: high

A weeping woman asks to be delivered from unbearable life; Tariel addresses her as sister, refuses to kill her, and vows to seek the absent woman wherever rock and water are found.

Tariel refuses death, vows to seek Nestan wherever rock and water are found, leaves armed with knights, and searches by sea for a year without news.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6054-6227 confidence: high

Tariel describes horror and trembling, tells himself not to die but to roam in search, then arms himself, mounts, leaves with one hundred and sixty knights, reaches the seashore, and sees a ship and skipper.

Tariel boards a ship, cruises amid the sea, examines passing ships, and still finds no witness who has seen Nestan.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6412-6575 confidence: high

The narrator asks P'hridon for counsel; P'hridon identifies the city as a hub for ships and foreign news and proposes sending experienced sailors to find the moon-like beloved.

P'hridon proposes using sailors and maritime news to find the maiden; men are commanded to sail over the sea and seek her everywhere.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6577-6738 confidence: high

Tariel tells P’hridon that lack of news makes staying impossible; P’hridon and the host weep and plead, but Tariel says he cannot forsake captive Nestan.

Tariel says he cannot forsake captive Nestan and searches land and sea for anyone who has seen her.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 6965-7133 confidence: medium

The joyful knight comes; the sun-like royal woman sits on her throne, seats him before her, and asks whether he found the one sought through misfortunes.

The passage repeatedly frames the knight’s journey as a quest through misfortunes that ends when he finds the person or object of desire.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 9210-9379 confidence: high

Avt'handil asks for leave for a year and a week, tells Tariel to look for him in the cave, gives the blooming of roses as the time sign, and says failure to return will mean he has died.

Avt'handil leaves Tariel for a fixed period to gather news from every quarter and seeks P'hridon as a possible source of knowledge about the beautiful sun.
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The Man in the Panther's Skin XVIII / XXVIT / XXVIII / AXNIT; lines 10727-10834 confidence: medium

The knight says he has no helper except himself and, because he is a wanderer wishing to seek Nestan, will do everything by which he can find her.

Avt’handil says he is a wanderer seeking Nestan and decides to use P’hatman’s social access to travellers to learn hidden information.
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The Man in the Panther's Skin XXVIII / AXNIT / XXXII / XXXIV; lines 11366-11526 confidence: low

They enter the palace gates; Usen marvels and quakes at the sunbeams, wonders if she is earthly, and the narrator suggests asking who she is and why madness afflicts her.

The narrator and Usen attempt to learn who the maiden is and why she suffers, but she gives no explanation beyond asking to be left alone.
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The Man in the Panther's Skin XXXII / XXXIV / XXXVI / XXXVIT; lines 12457-12610 confidence: medium

P’hatman’s letter praises Nestan-Daredjan with star, sun, flower, and jewel imagery; says Tariel has become mad for her; and identifies Avt’handil as Tariel’s sworn brother, an Arab knight, and seeker.

The letter says Avt’handil has come in quest of Nestan-Daredjan, Tariel suffers for her, and Nestan-Daredjan refers to having been carried away; she is in Kadjet’hi behind guarded gates.
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The Man in the Panther's Skin XXXIV / XXXVI / XXXVIT / XXXVIII; lines 12613-12671 confidence: medium

The ruler of the Kadjis has not come; countless hosts guard the writer; she says the quest for her is not possible.

The writer calls the quest for her impossible and asks that her beloved not come searching because she fears his death.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 12841-13013 confidence: medium

A slave goes to Gulansharo and reaches P’hatman; Avthandil thanks God and tells P’hatman that the desired matter is finished and that he will lead someone into Kadjet’hi to destroy them.

Avthandil announces movement toward Kadjet’hi, describes the road as battle, seeks allied help, finds a ship, and departs.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13180-13345 confidence: medium

Tariel reads her letter and weeps; Avt'handil rebukes him and says they should “go in quest of that lost sun” and bring him to his desired one.

Avt'handil tells Tariel to go in quest of the lost sun and desired one and to set out toward Kadjet'hi.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13347-13521 confidence: medium

The coffer inscription says wondrous armour lies within and mentions a hard day if the Kadjis attack the Devis. Inside are three suits for three warrior knights; the armour cannot be dinted, and the swords cut iron like cotton-thread.

A sealed coffer contains three suits of wondrous armour for three warrior knights; the armour resists blows and the swords cut iron. One suit is set aside for P'hridon before the anticipated Kadjet'hi conflict.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14415-14497 confidence: low

Tariel asks what Avt'handil wants, proposes going to Arabia with Avt'handil as guide, and vows not to be husband to his own wife if Avt'handil is not united to his wife.

Tariel proposes going to Arabia with Avt'handil as guide to bring about Avt'handil's union with his wife.
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roman

Aeneidos LIBER VII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VIII; lines 5953-6088 confidence: medium

Aeneas is anxious about war, sleeps by the Tiber at night, and Tiberinus appears as an elderly river figure among poplars with reed-covered hair.

A river deity appears to Aeneas in sleep, gives strategic instruction, foretells signs, and promises to guide him upstream to allies.
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Fasti THOMAS KEIGHTLEY, / PREFACE / T. K. / INTRODUCTION; lines 568-667 confidence: medium

An Anthology epigram reports that Callimachus feigned being transported in a dream to Mount Helicon and receiving information from the Muses.

Callimachus is reported to have feigned being transported in a dream to Mount Helicon, where he received information from the Muses.
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On the Nature of Things On the Nature of Things / OF THE NATURE OF THINGS / BOOK I / PROEM; lines 65-206 confidence: high

Humanity lies crushed beneath personified Religion; an unnamed Greek first dares to withstand it, unafraid of gods, lightning, or thunder.

An unnamed Greek resists Religion, breaks Nature's gates, passes beyond the flaming world-boundary, explores the immeasurable All, and returns with knowledge of natural limits.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3469-3560 confidence: high

Aeneas' fleet lands at Euboean Cumae; the men seek fire, woods, and streams, while Aeneas seeks Apollo's fortress and the Sibyl's cavern where future things are revealed.

Aeneas seeks Apollo's fortress and the Sibyl's cavern, is told to inquire into fate, prays for Latium, and receives an oracle.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 3469-3560 confidence: high

Aeneas seeks Apollo’s high fortress and the lone depth of the Sibyl’s cavern, where the Delian god inspires the Sibyl and reveals the future.

Aeneas seeks Apollo’s shrine and the Sibyl, prays for guidance, and receives a prophecy about the Trojans’ future route and dangers.
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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 describes the golden bough hidden in a shady tree, consecrated to nether Juno and ordained as Proserpine's gift; a second bough grows after the first, and only the fated seeker can pluck it.

The bough follows lightly if fate summons Aeneas, but cannot be conquered by strength or cut by steel otherwise.
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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: medium

The Trojans hurry to obey the Sibyl, cutting forest trees for the burial pyre; Aeneas prays that the golden bough may show itself in the woodland.

Twin doves identified as Aeneas' mother's birds guide him to the tree bearing the golden bough, which he breaks off and carries to the Sibyl.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1498-1588 confidence: medium

Anius, king and priest of Phoebus, garlanded with fillets and laurel, welcomes Aeneas and Anchises. Aeneas worships Apollo's ancient stone temple and asks the Lord of Thymbra for an enduring dwelling, house, family, city, second Troy, and omen.

Aeneas prays at Apollo's temple for an enduring dwelling, household, city, second Troy, and omen to guide the Trojans.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1498-1588 confidence: medium

After Troy falls, divine omens drive the Trojans to distant exile; they build a fleet under Ida; Anchises orders them to sail; Aeneas leaves his homeland with comrades, son, and household and state gods.

The Trojans are driven by divine omens to seek places of exile, abandon Thrace after the portent, and ask Apollo for an omen and inspired guidance about where to settle.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1590-1676 confidence: high

Anchises unrolls old records and identifies Crete, Mount Ida, Teucer, and Idaean rites as ancestral origins.

Anchises initially identifies Crete as the ancestral destination, but the household gods explain that Hesperia/Italy is the true dwelling place and that Crete is denied.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1590-1676 confidence: high

At night, the sacred images and household deities of Phrygia, carried from burning Troy, appear to sleepless Aeneas in full-moon light.

The household deities carried from Troy appear to Aeneas, say they have followed him from Dardania across the sea, and direct the next stage of the journey.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1590-1676 confidence: high

Anchises consults old records, identifies Crete and Mount Ida as ancestral, mentions Teucer and Idaean rites, urges obedience to divine commands, and sacrifices animals to sea, oracle, storm, and wind powers.

Anchises interprets the oracle as Crete, the Trojans settle there, but the household gods later state that Apollo did not command rest in Crete and direct them to Italy.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1834-1914 confidence: high

The seer addresses the goddess-born voyager, says the king of the gods allots destiny, notes that Helenus cannot utter all, and foretells a long route through seas before safe city-building in Ausonia.

Aeneas receives divine-framed prophetic sailing instructions that direct his long route toward an appointed settlement.
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The Aeneid of Virgil BOOK SECOND / THE STORY OF THE SACK OF TROY / BOOK THIRD / THE STORY OF THE SEVEN YEARS' WANDERING; lines 1916-1995 confidence: medium

Anchises orders the fleet to sail; Phoebus' interpreter addresses him, says Ausonia is before him but that he must sail past to the farther part revealed by Apollo, and praises his divine connection and filial bond.

Phoebus' interpreter gives instructions about Ausonia, Helenus' counsel governs sacrifice, and his prophecy identifies Charybdis.
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The Georgics GEORGIC I / GEORGIC II / GEORGIC III / GEORGIC IV; lines 2480-2614 confidence: high

Proteus is described as a sea-seer: "For all things knows the seer, both those which are / And have been, or which time hath yet to bring."

Cyrene sends Aristaeus to Proteus, who knows what is, has been, and will be, so that he may reveal the cause of the sickness and grant a favorable outcome.
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The Golden Asse THE FORTY-FIFTH CHAPTER / THE FORTY-SIXTH CHAPTER / THE ELEVENTH BOOKE / THE FORTY-SEVENTH CHAPTER; lines 6636-6692 confidence: medium

The divine Image vanishes; the narrator wakes with fear, joy, and sweat, is sprinkled with sea water, and recalls the goddess's admonitions and commandments.

The divine Image has spoken, vanishes, and the narrator wakes and recounts the goddess's admonitions and commandments.
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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 reports passage through the Element, seeing the sun shine at midnight, and seeing and worshipping both celestial and infernal gods.
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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 3327-3412 confidence: medium

Psyches wanders seeking her husband, sees a church on the top of a high hill, climbs the mountain with labor and hope, and enters the temple.

Psyches wanders, searches for her husband, visits divine temples, and makes formal prayers for aid.
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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 3413-3456 confidence: medium

"Then Psyches cast off likewise by Juno... without all hope of the recovery of her husband"; she asks where to hide from Venus.

Psyche seeks recovery of her husband, receives no help from Juno, and prepares to face Venus's anger.
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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 3458-3543 confidence: medium

Venus laughs, summons Sorrow and Sadnesse, has Psyches scourged with rods and whips, then tears Psyches's apparel, pulls her hair, and dashes her head to the ground.

Venus torments Psyches and then tests her through successive labours: sorting mixed grains and obtaining golden wool from dangerous sheep.
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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 3458-3543 confidence: medium

Venus points Psyches to a forest and river where golden-shining sheep are kept and commands her to bring back wool; Psyches instead intends to throw herself into the water.

A divinely inspired reed speaks to Psyches, prevents her drowning, warns her about the dangerous sheep, and gives the timed method for gathering the golden fleece.
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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: medium

Venus points to the top of a great hill where black deadly waters nourish Stix and Cocytus, commands Psyches to bring back some water, and gives her a crystal bottle while threatening her.

Psyches is assigned the dangerous water-fetching task, cannot complete it herself, and Jupiter’s eagle completes it on her behalf.
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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: medium

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.

Venus commands Psyches to ask Proserpina in hell for a portion of beauty to bring back in a box.
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The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: high

Jason, aided by Medea, conquers fire-breathing bulls, sows serpent teeth that produce armed men, lulls a dragon to sleep, and recovers the Golden Fleece.

Jason recovers the Golden Fleece only after Medea aids him through multiple ordeals.
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The Metamorphoses of Ovid, Books I-VII BOOK IV. / BOOK V. / BOOK VI. / BOOK VII.; lines 379-400 confidence: medium

"Jason, by the aid of Medea, having conquered the bulls that breathe forth flames"

Jason must overcome fire-breathing bulls, serpent-born armed men, and a dragon before recovering the Golden Fleece.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: medium

Æetes has Phryxus assassinated and seizes Athamas's treasures; Phryxus's sons flee, are shipwrecked, and are found by Jason, after which Chalciope aids Jason's addresses to Medea.

After Æetes seizes Athamas's treasures and Phryxus is killed, the Greeks prepare an expedition to recover the treasures and avenge the death.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH. / EXPLANATION.; lines 10903-10977 confidence: medium

Æetes seizes Athamas' treasures; the Greeks plan an expedition to recover them and avenge Phryxus. Pelias, fearing an oracle about a one-shoed person, sends Jason into the perilous expedition after Jason loses a shoe at a river. Young nobles choose Jason as leader and embark in the Argo.

The Greeks organize an expedition to recover Athamas' treasures seized by Æetes and avenge Phryxus' death.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10640-10724 confidence: high

Fable argument: Jason arrives in Colchis with the Argonauts, demands the Golden Fleece, Medea falls in love, preserves him by enchantments, and returns with him toward Thessaly.

Jason and the Argonauts seek the Golden Fleece, and the king's conditions are described as involving many mighty labors.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10640-10724 confidence: medium

The fable summary says Jason arrives in Colchis with the Argonauts, demands the Golden Fleece, is preserved by Medea's enchantments, obtains the prize, carries off Medea, and returns to Thessaly.

Jason and the Argonauts demand the Golden Fleece and must confront severe labors to obtain it.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / BOOK THE SEVENTH.; lines 10726-10814 confidence: medium

The bulls threaten the approaching son of Æson, but he is unharmed by their flames because of incantations, strokes them, yokes them, and makes them draw a plough through the unused plain.

The hero passes a sequence of dangerous tasks involving fire-breathing bulls, earth-born armed men, and a sleepless dragon through the use of herbs, incantations, and charms.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: medium

Fable summary: Boreas fails to obtain Erectheus' consent for Orithyïa, carries her to Thrace, has winged sons Calaïs and Zethes by her, and they embark with Jason for the Golden Fleece.

Calaïs and Zethes sail with the Minyæ in the first ship to seek the Golden Fleece glittering with golden hair.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10504-10595 confidence: medium

The fable summary says Boreas fails to obtain Erectheus’ consent to marry Orithyïa, carries her to Thrace, and has two winged sons, Calaïs and Zethes, who later join Jason in the Golden Fleece quest.

The twins set out with the Minyæ on the first ship to seek the Golden Fleece.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10597-10622 confidence: medium

Footnote 75 identifies the sought object as the fleece of the ram that carried Phryxus along the Hellespont to Colchis.

The note identifies the object sought as the fleece of the ram connected with Phryxus's journey to Colchis.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10597-10622 confidence: medium

The sought object is the fleece of the ram that carried Phryxus along the Hellespont to Colchis.

The note identifies the object sought as the fleece of the ram associated with Phryxus's journey to Colchis.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 3919-4011 confidence: medium

Chiron is said to have marked out the constellations to direct the Argonauts in the voyage for the Golden Fleece.

Chiron marks constellations to direct the Argonauts on the voyage to recover the Golden Fleece.
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The Metamorphoses of Ovid, Books VIII-XV BOOK THE FOURTEENTH. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 10620-10708 confidence: medium

Virgil and Ovid are said to represent Aeneas as going to the Cumaean Sibyl's cave to learn the success of future wars.

Aeneas is said to go to the cave of the Cumaean Sibyl to learn the outcome of future wars.
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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 THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: medium

The travelers seek Phoebus’s oracle, which tells them to seek the ancient mother and kindred shores; Anius gives gifts, including a sceptre to Anchises and a goblet to Æneas, a goblet sent by Therses and made by Alcon.

Phoebus’s oracle commands the travelers to seek the ancient mother and kindred shores, after which they depart and continue their route toward Crete and Ausonian harbors.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / BOOK THE THIRTEENTH. / EXPLANATION. / EXPLANATION.; lines 9545-9638 confidence: medium

After feasting and sleep, they go to the oracle of Phoebus, which bids them seek the ancient mother and kindred shores.

Apollo's oracle directs the Trojans to seek the ancient mother and kindred shores, after which they depart and continue their journey.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 6594-6687 confidence: high

The synopsis of Fable VII says Ceyx goes to Claros to consult the oracle, is shipwrecked, Juno sends Iris to Sleep, Sleep sends Morpheus in a dream to Halcyone to announce Ceyx's death, Halcyone finds his body on the shore, and the gods transform both into kingfishers.

Ceyx departs to consult the Clarian oracle, and the synopsis says he is shipwrecked on the voyage; Halcyone's speech emphasizes the dangers of sea and winds.
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The Mysteries of Mithra THE MITHRAIC LITURGY 157 / THE MITHRAIC LITURGY / I6O THE MYSTERIES OF MITHRA / THE MITHRAIC LITURGY; lines 6461-6501 confidence: medium

The speaker believes himself beyond the world and says he has crossed death’s boundaries, trodden Proserpine’s threshold, traversed the elements, and returned to earth.

The ecstatic participant believes himself beyond the limits of the world, while the quoted formula includes traversal of the elements and approach to gods above and below.
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romanian

Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 119-275 confidence: medium

Stan says God should also have sent food; his wife tells him to search for it, and Stan goes into the wide world resolved to return with food.

Stan’s search carries him nearly to the end of the world, where what is mixes with what is not, before he sees the sheep-fold and shepherds.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1411-1518 confidence: high

The emperor says the promise is impossible and was only made to quiet him; the prince declares he must wander the world to find what was promised, resists pleas to remain, and receives consent for his journey.

The prince says he must wander through the whole world until he finds the promised youth without age and life without death.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1520-1623 confidence: high

The prince leaves a mourning court armed and mounted; the royal household and attendants plead with him not to risk his life, but he departs with carts of provisions, money, and two hundred horsemen.

The prince leaves the mourning court, sends back his escort at the wilderness, travels east, enters supernatural domains, and says he is seeking something.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 1625-1742 confidence: high

The horse says the nearby palace of Youth without Age and Life without Death is surrounded by a high, dense forest guarded day and night by all wild animals; fighting through is nearly impossible, so they must jump over.

The prince explicitly seeks the deathless and ageless state named in the passage, and the palace is identified as its dwelling place.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2011-2141 confidence: medium

Mogarzea identifies himself as a prince, says he went to the Sweet-milk Lake to marry a fairy among three fairies living there, and says wicked elves took his soul, leaving him joyless with sheep on barren land.

Mogarzea's failed journey and the youth's requested reward both concern reaching the Milk Lake and obtaining one of three fairies as a wife.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2143-2278 confidence: medium

The boy asks where the Sweet-milk Lake is, intends to return with his wife, and receives Mogarzea's hearsay information after Mogarzea tries to detain him.

The boy asks for the Sweet-milk Lake, travels three long summer days to a lake in a fairy's kingdom, and seeks to return with a wife.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2280-2401 confidence: medium

The prince says he is going "to the sun to steal one of its rays" for the sun's sister, and Ileane offers banquet, food, drink, and kisses if his nature matches his appearance and speech.

The prince says he is hurrying to the sun to steal one of its rays, give it to the sun's sister, and take her home as his bride.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 2784-2898 confidence: high

The old man tells his wife to give him provisions because he will travel through the world to find a child and heir, and he will not return if he fails.

The old man leaves home, travels through the kingdom and world, enters a dense forest, and reaches a cave where a holy figure is found.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 3697-3818 confidence: medium

Siminok returns to the palace; the empress grieves; later Siminok sees three drops of blood on the handkerchief and says his royal brother is dead and he will look for him.

After seeing the blood drops, Siminok takes provisions and journeys through cities, villages, fields, and forests to look for Busujok.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4143-4247 confidence: high

The widow guards her remaining son; he grows stronger, makes steel-soled calf-skin sandals at eighteen, and says he will go into the world and not return until he can bring news of his sister, Rosy Cheeks.

The boy leaves home, saying he will not return until he can bring news of his sister, and begins a long journey into the world.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4249-4351 confidence: high

The Wood Witch reveals who she is, says she knows the boy's identity and journey, and tells him his sister is in the other world, reachable by inhabitants of earth only in one way.

The Wood Witch says the boy's sister is in the other world, gives the route, and the boy immediately sets off to continue the quest.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4249-4351 confidence: medium

The Wood Witch instructs the boy to cross six moors and six forests, reach the seventh forest at the frontier of the next world, and find an old witch with a drove of horses including an enchanted horse that can carry him to the other shore; it can be obtained only after a year of service and correct selection.

The boy must reach the seventh forest and obtain an enchanted horse that can carry him to the other shore, but only after a year of service and correct selection from a drove.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4249-4351 confidence: medium

The Wood Witch instructs the boy to cross six moors and six forests, reach the seventh forest at the frontier of the next world, and find an old witch with a drove of horses including an enchanted horse that can carry him to the other shore; it can be obtained only after a year of service and correct selection.

The required path crosses six moors and six forests and reaches the seventh forest, which extends to the frontiers of the next world.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4353-4454 confidence: high

The Poor Boy takes a claw, crosses an endless moor toward an invisible forest on the frontiers of the other world, and approaches the home of the witch who has the enchanted horse.

The Poor Boy crosses an endless moor toward an invisible forest on the frontiers of the other world, identified as the witch's home connected with an enchanted horse.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4353-4454 confidence: medium

The witch again beats the mares and tells them to hide; the Poor Boy refuses food but again becomes thirsty, drinks, sleeps, summons the wasps late, and the returning swarms report that the drove is not on earth and must be in the sea.

After the second disappearance, the wasps report that the drove cannot be found on the surface of the earth and must be hidden in the sea.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4456-4567 confidence: high

The Poor Boy rubs a fish-scale; tiny fish appear in springs, ask his wishes, and all waters swell while wasps prepare to pounce on the drove.

The Poor Boy must recover a hidden drove before sunrise and succeeds by using tokens that summon fish, wasps, and moles to search water, surface, and earth.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4456-4567 confidence: medium

At the seventh forest, where the witch's kingdom ends, the sick horse becomes a winged steed and says it will carry him "from this world to the other" because it too has a sister there whom it seeks.

When the riders reach the seventh forest, where the witch's kingdom ends, the horse becomes winged and announces that it will carry the Poor Boy from this world to the other.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4569-4673 confidence: medium

The horse carries the Poor Boy over the forest into the other world through a large opening, then shakes itself and becomes a handsome prince on the shore of the other world.

The Poor Boy is carried by the enchanted horse through a large opening in the woods to the other world, where the quest for the sisters continues.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 4675-4785 confidence: medium

The narrator says people know what happens when dragons and princes meet; the prince and dragon fight with swords and then hand to hand while the Poor Boy holds up the palace.

The first dragon is identified as the youngest of three brothers; the companions then reach the second dragon, conquer him, and continue toward the emperor's daughter and another dragon danger.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5133-5241 confidence: high

When Jack asks for food, the robbers draw knives and swords to kill him, then one suggests the boy may be useful if he is the seventh child.

The robbers threaten Jack with death unless he finds iron-wort at dawn.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 558-673 confidence: high

A good, pious emperor with three sons builds a richly ornamented church, but he cannot finish it because the steeple continually falls down.

The emperor's church steeple continually falls; a dream reveals that fetching the wonderful bird and placing its nest in the steeple will permit completion.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 558-673 confidence: medium

The monarch dreams that if someone fetches the wonderful bird from the other shore and puts its nest in the steeple, the church can be finished.

The emperor's sons offer to set out for the dream-prescribed goal, and the oldest is sent first with the others to follow if he fails.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5607-5717 confidence: high

The emperor explains that one eye laughs from pride in his sons and one weeps from fear for the country's future; he asks for water from the Fairy Aurora's fountain to bathe his eyes.

The emperor requests water from the fountain of the Fairy Aurora to bathe his eyes and prove that he can rely on his sons.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5719-5843 confidence: high

After a year, a month, a week, and a day, Costan rides out after Florea, tells Petru to come if he is lost too, then flees from the more terrible dragon at the bridge; both brothers remain unheard of.

The brothers depart toward a difficult objective, and Birscha identifies the fountain of the Fairy Aurora as Petru's destination requiring the proper horse.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5845-5978 confidence: medium

The bay asks whether to travel like wind, thought, longing, or a curse; Petru chooses changing paces, and they ride until the fourth morning to the end of the wilderness.

The talking horse offers extraordinary modes of speed, and Petru rides with it through a frightening wilderness to a wondrous copper forest.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 5980-6097 confidence: medium

Petru ties the Welwa to his horse, mounts, continues his journey, and rides swiftly out of the copper forest.

Petru continues his journey from the Copper Forest to the Silver Wood and then the Gold Forest, each described as marvelous and dangerous.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6099-6235 confidence: high

Holy Wednesday greets Petru as a frozen hero, praises his bravery, and gives him a casket from an iron chest that can provide news from any desired place and truthful tidings from his native land.

After Petru penetrates the cold realm, Holy Wednesday gives him a casket that provides truthful tidings and news from desired places.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6237-6368 confidence: high

Petru insists on going forward through heat in Holy Thursday's kingdom; the heat melts horses' shoes, while cold springs with flowers and beautiful girls invite him to the cooling waters, and he silently refuses.

Petru continues through heat that melts horses' shoes and resists nearby cold springs and enticing maidens.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6237-6368 confidence: high

After entering a mild country, Petru crosses a desolate moor of sand and thistles; the bay horse identifies a distant building as Holy Friday's house.

The bay horse identifies places and beings, explains that Holy Friday is guarded, and gives exact actions and words for Petru to use.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6237-6368 confidence: medium

The bay horse instructs Petru to take the silver wreath to Holy Friday's window, claim to be lost on foot, and if rebuffed say he traveled long and suffered to give Holy Friday the wreath.

Petru is told to approach Holy Friday's window with a silver wreath and a speech about long travel and suffering, and the window opens after he repeats it.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6237-6368 confidence: high

Holy Thursday's hilltop hut appears; she welcomes Petru, hears news of Holy Wednesday, his adventures, and his goal of reaching Fairy Aurora, then sends him to Holy Friday and promises future help.

Petru brings news of Holy Wednesday to Holy Thursday, is sent by Holy Thursday to Holy Friday, and continues through their domains or houses as stages of the journey.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6370-6461 confidence: high

Holy Friday sets Petru a task: bring a jug of water from Fairy Aurora's spring, whose water makes a drinker bloom; the kingdom is guarded by wild beasts and terrible dragons.

Holy Friday asks Petru to fetch a jug of water from Fairy Aurora's spring, whose water renews beauty, while the kingdom is guarded by wild beasts and dragons.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6463-6553 confidence: high

The passage describes a rosy glow where sky meets earth, identifies it as Fairy Aurora's palace, and presents the intervening region as flowery, neither warm nor cold, neither light nor dark, and always early morning.

Petru journeys through an extraordinary region toward Fairy Aurora's palace and begins a difficult task there.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6555-6646 confidence: high

Fairies bathing in the milky waves of the river hear Petru's flute, grow sleepy, leave the water, and sleep on blossoms; Petru continues in order to see Fairy Aurora.

Petru continues specifically to see Fairy Aurora and reaches the central fountain for which he has made a long journey.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6648-6752 confidence: high

Petru repeats the sequence three times: biting Fairy Aurora, eating bread, and tasting wine; he then fills the jug with water from the fountain and vanishes.

Petru fills a jug with water from Fairy Aurora's fountain, gives the jug to Holy Friday, and continues carrying a portion of the water.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6648-6752 confidence: high

Fairy Aurora is found asleep beside the fountain on a beautiful couch with silken cushions; Petru stops playing the flute in astonishment at her beauty.

Petru's flute keeps Fairy Aurora, her attendants, and the whole palace asleep while he approaches and acts.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 6648-6752 confidence: high

Holy Thursday warns Petru to guard his life, avoid conversation and promises, not let go of the water, and flee sweet words; she gives him an enchanted striped linen handkerchief that protects against thunderbolt, lance, sword, and bullet.

Holy Thursday gives Petru behavioral warnings about the road and an enchanted handkerchief protecting against multiple weapons and thunderbolt.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 675-789 confidence: high

The second son departs to find the wonderful bird; at the place where his brother was turned to stone, the same happens to him because he refuses the fox and tries to catch it for its skin.

Multiple sons set out to find a wonderful or magic bird, and the bird later appears as a marvelous object associated with the church steeple and song.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 7002-7089 confidence: medium

Holy Friday orders whirlwinds to remove the great veil on the frontiers of the empire so that light may enter; the whirlwinds dash against it three times but fail because the veil is firmer than the earth.

Holy Friday sends whirlwinds and the Spring wind to carry messages, remove obstacles, and find Petru.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 791-883 confidence: high

The speaker says he has a father and brothers, left home to please his sad father, reached a meadow with several roads, lit a fire, and saw a fox appear suddenly.

The speaker leaves home because his father is sad over an unfulfilled wish and later seeks a specific goal.
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Roumanian Fairy Tales HENRY HOLT AND COMPANY / COPYRIGHT, 1885, / PREFACE. / CONTENTS.; lines 791-883 confidence: high

The fox turns three somersaults and becomes a handsome hero; he says he was condemned to fox form until a human received him with pity, fire, bread, and wine, and he promises to stay until the speaker’s object is accomplished. They travel to a mountain meadow before dragon lands.

The travelers seek the wonderful bird, learn it is held by related dragons, and the speaker takes the caged magic bird from the second dragon palace.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 12741-12870 confidence: high

Alamaldjin asks his two uncles to count the herds; they find the front cattle thin and uneasy and the cattle behind fat and satisfied.

After the uncles report suffering cattle and advise new pasture, Alamaldjin agrees to search for new pastures and rides into another country.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 12872-13010 confidence: high

The book describes an impassable swamp at the opposite end of the earth, a golden aspen with silver leaves, Water of Life at the tree's foot, and a cuckoo on top that will help; the water heals and revives the dead.

The book says the Water of Life at the foot of the golden aspen heals and brings the dead back to life; Hanhai travels to obtain it.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 13012-13154 confidence: high

Hanhai reads in the book that Gazar Bain Khan lives in the west and has a daughter, Nalhan Taiji Basagan, who alone can raise Alamaldjin a second time and must marry him to do so.

The book states that Nalhan Taiji Basagan in the west is the only person who can raise Alamaldjin a second time, but to do so she must become his wife; Hanhai sets out west to find her.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 13156-13280 confidence: medium

Near a Mangathai lies an axe eighty fathoms broad; Hanhai becomes Alamaldjin, seizes the magic axe, wakes the seven-hundred-headed Mangathai, declares battle, and cuts off his central head; the Mangathai's last words state that cunning people have come and that it is his end.

Hanhai rides onward through repeated monster encounters, magical combats, a sea crossing, and a mountain obstacle.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI; lines 13282-13449 confidence: high

Gazar Bain Khan tells Hanhai to bring a quill from Khan Herdik’s wing, otherwise he will not give his daughter.

Gazar Bain Khan makes Hanhai’s marriage to Nalhan conditional on bringing a quill from Khan Herdik’s wing.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 10237-10365 confidence: medium

Two steeds that had gone to the sky return from the west with full equipment; the brothers remove the outfits, pray three days and nights to the Heavenly Burkans, mount, and ride away.

After prayer and the return of sky steeds, the brothers ride beyond thirteen lands to White Mountain, take Water of Life and red restoring larch bark, and use them to revive the eagle.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 10367-10415 confidence: medium

Huragin and Isbegin gather the bones, discover the right great toe is missing, trace it through fox, wolf, black bear, tiger, and lion, kill the lion, recover the toe from its stomach, and attach it to the foot.

The sons trace the father's missing great toe through fox, wolf, black bear, tiger, and lion, then retrieve it from the lion's stomach.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 9650-9808 confidence: medium

Deri Sisin asks why the khan is sad and tells him to look in the book given to him at birth, which is under his midriff.

The birth-given book reveals the thief, the fifty-five-year distance, the khan's inability to travel there, and Hunkuvai's capacity to do it.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 9810-9949 confidence: high

A stallion appears with a hero's outfit; the khan and people pray to the Burkans; the road is described as impossibly long, but Hunkuvai's stallion completes it in one day with enormous strides.

The road is described as taking a lifetime or more, yet Hunkuvai's stallion carries him the whole way in one day.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 9810-9949 confidence: high

Hunkuvai reaches Sehir Mai and sees immense piles of bones from men who died trying to climb to the summit, which no man could reach.

Sehir Mai is unreachable by men; the stallion devises and performs a leap to the summit with Hunkuvai's assistance.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 9951-10104 confidence: medium

Hunkuvai cannot raise a great flat round stone, heats it red hot with fire, asks the thousand Burkans for rain, and the stone splits into four pieces.

Hunkuvai must overcome the great flat round stone before he can access the skylarks beneath it.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ASHIR BOGDO / CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND; lines 9951-10104 confidence: high

Hunkuvai cannot raise a great flat round stone, heats it red hot with fire, asks the thousand Burkans for rain, and the stone splits into four pieces.

Hunkuvai heats the stone red hot with fire and asks the thousand Burkans for rain; when rain comes, the stone splits.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BIRTHPLACE OF MONGOL ACTIVITY 17 / CHAPTER II / MY JOUBNEY TO THE BXJRIATS / MY JOURNEY TO THE BURIATS 19; lines 1327-1408 confidence: low

With letters from the Russian Minister of Finance, the narrator visits the governor of Irkutsk, explains his wish to study Mongol language, customs, and religion among the Buriats west and northwest of Lake Baikal, and receives promises of aid and letters to district chiefs.

The narrator prepares for travel among the Buriats to study language, customs, and religion, gaining letters, officials' help, and local intermediaries.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths BURIAT BURIAL OF THE DEAD / CUSTOMS OF THE BURIATS 103 / CHAPTER IX / THE ORIGIN OP SHAMANS; lines 5099-5182 confidence: high

A person with inherited shamanic right must have it confirmed by Burkans; a dead shaman relative comes during sleep, takes the person's spirit to Earthly and Heavenly Burkans, and the Burkans conduct and instruct the spirit in their mansions.

A dead shaman guide comes while the candidate sleeps, takes the candidate's spirit to Earthly and Heavenly Burkans, and the Burkans show possessions, power, wealth, and instruction.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER n / CHAPTER III / CHAPTER IV / CHAPTER V; lines 199-216 confidence: low

The Chapter IV contents mention difficulties of introducing a new religion and preparations for a journey to the sacred island of Olkhon.

The Chapter IV contents list preparations for a journey to the sacred island of Olkhon.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO; lines 8622-8714 confidence: medium

The Tengeri asks why an earth creature has come; Ashir says he has come for the daughter. The Tengeri reads Ashir's book for three days, Ashir reads the Tengeri's book for fifteen days, and Ashir is then admitted to see the bride.

Ashir states that he has come for the Tengeri's daughter, gains access through the Tengeri's test, and a wedding feast is held among the people of the sky.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10418-10549 confidence: high

Varhan cuts open his forehead, removes a book, and reads that Shandagan Sagai, daughter of Esege Malan, is the most beautiful woman in the world and is to be his bride.

After learning of Shandagan Sagai, Varhan takes a special colt, rides toward the sky, passes through a door at the highest point of the sky, and finds her in an upper-world yurt.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths CHAPTER XII / SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN; lines 10551-10683 confidence: medium

Varhan returns to the hut by the spring, takes Shandagan Sagai and her property, finds his home gone except for a raven, fox, and hitching-post, and reads a message saying his people are captives of a hundred-and-eight-headed Mangathai with food and drink buried beneath the post.

The hitching-post message says Varhan’s people are captives, and Varhan eats, drinks, and goes to rescue them through a dangerous route.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths ESEGE MALAN AND MOTHER EARTH / THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION; lines 7265-7385 confidence: medium

Gesir turns his steed into a flint, puts it in his pocket, changes himself into Khan Herdik Shubun, an eagle, and flies to Gal Tulan Tengeri's kingdom, where the khan's yurta hangs between the cloudy sky and the first heaven.

Gal Tulan's yurta hangs between the cloudy sky and first heaven and has no doors until Gesir prays and goes around it on the sun's road for three days.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11847-11991 confidence: medium

Sokto says he must go see his birthplace; his mother urges delay, his father allows him to go, and Sokto rides out and prays to the thousand Burkans for a proper steed.

After Sokto prays to the thousand Burkans, they give him a giant steed, arms, and splendid dress, after which he is called a hero.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO; lines 11993-12135 confidence: high

Sokto says he wants a bride; his mother tells him to read his book of life; he opens his midriff, finds the book in his liver, reads it for three days and nights, and the book identifies Gul Khan's daughter Goye Gohun Dune as his bride.

The book names Goye Gohun Dune as Sokto's bride in the south country, after which Sokto prepares his horse and departs to bring a bride home.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths JOURNEY TO ISLAND OF OLKHON 59 / JOURNEY TO ISLAND OF OLKHON 61 / JOURNEY TO ISLAND OF OLKHON 63 / JOURNEY TO ISLAND OF OLKHON 65; lines 3293-3376 confidence: medium

The narrator says the friend's reasoning was in his mind as he fell asleep under the night sky, thinking about whether a real heaven exists.

The narrator falls asleep while contemplating a real heaven and in a dream is invited by a guide-like person to look through a telescope at the cosmic center.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MINDIU QUBUN NOYAN / NOTES 805 / THE BURNING OF THE DEAD / A SHAMAN STOBY; lines 14296-14312 confidence: medium

The passage says many Indian tribes have the same belief; a Sauk elder reported seeing many countries with his spirit, which feared harm to the body might prevent return.

The Sauk informant reports seeing many countries with his spirit, and the India example says the returned traveler describes previously unknown places accurately.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8717-8847 confidence: high

The boy builds a yurt, lies down to sleep for seven months, is awakened by his mother in the fourth month, and learns that a newborn sister was stolen through the smoke hole.

The boy learns that his newborn sister has been stolen and then seeks a wise horse and arms before setting out to find her.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 8717-8847 confidence: medium

Searching for his sister, the boy follows a trail to a rock, offers tobacco to the gods, and meets three mounted young men from west, east, and southwest, each seeking an infant sister.

Three other young men arrive from different directions, each seeking an infant sister; all four trails lead to the rock, and the group concludes the sisters are beneath it.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO / ASHIR BOGDO / CHAPTER XII; lines 9271-9414 confidence: high

The people give the brothers immense red and bay stallions; the brothers say they will search for their own father and mother but will not forget the merchant.

The brothers leave their foster home, find a message saying their parents have been taken by Bugii Curte Zulut, and continue the search.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI / THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY; lines 13740-13870 confidence: high

The Mangathai mother plans to end Hodoy, gets a plant from the steppe that makes eaters swell, and the sister eats it and swells.

A deceitful Mangathai woman causes the sister's swelling and names Yellow Dog's liver as the only cure, prompting Hodoy's quest.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 10878-11016 confidence: high

When Altin is the size of a thirteen-year-old, he goes on foot to Tiphen Ulan Hada for the steed given by the Burkans; unable to climb farther, he turns into a falcon and flies three days to the summit.

Altin goes to the mountain for his Burkan-given steed, changes into a falcon to reach the summit, becomes a reed to wait, and seizes the horse's bridle.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 11285-11426 confidence: medium

The bride says no one can get the dog and many bridegrooms have died trying; she says she can help only by magic that allows Altin to live without sleeping, and Altin decides to go.

The bride says her magic can enable Altin to live without sleeping while attempting the dangerous task.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths SHARAU / HUNKUVAI AND THE HORSE WITH ROUND / VARHAN TULAI HUBUN / ALTIN SHAGOY; lines 11428-11572 confidence: medium

Altin says he came to get the yellow dog for Gal Niirman Khan and asks about Khan Herdik. The eldest sister says she would be Altin’s wife but he is wooing another khan’s daughter, so she will be his son’s wife, and their father cannot help.

Altin states that he came to get the yellow dog for Gal Niirman Khan, captures and delivers the dog, and then has Gal Nurman agree to hold the wedding the next day.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 7703-7824 confidence: high

The book states that there are seven noble Dongins; the eldest has a beautiful daughter whom the Iron Hero is to marry, and the other six brothers are childless.

The book foretells the bride, and the Iron Hero prepares supplies, transforms his horse, and sets out to find her.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 7826-7951 confidence: medium

The Iron Hero passes through a land of extreme cold while saying it is hot, then through a land of extreme heat while saying it is cold.

After the combat, the Iron Hero travels through extreme cold and heat, an impassable forest, a serpent valley, and poison lakes.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 7953-8074 confidence: high

At Red Mountain are hills of human and animal bones, a hill of flesh, and a stream of blood; many maimed, rich, poor, great, and small people try to climb, fall, lose flesh, and perish.

The Iron Hero reaches a mountain where others die climbing, then ascends through successive animal forms and obtains the Water of Life and Youth at the top.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE GODS OF THE BURIATS 125 / CHAPTER XI / MYTHS CONNECTED WITH MONGOL RELIGION / THE IRON HERO; lines 8213-8345 confidence: medium

The Iron Hero waits at Red Mountain where the Water of Life and Youth is found; the bride knows an easy road down, and all drink the water before descending.

After reaching the difficult Red Mountain, the bride knows another easy road down that no one else knows.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE IRON HERO / ASHIR BOGDO / CHAPTER XII / SHARAU; lines 9568-9647 confidence: medium

The dog carries the cat toward the kingdom beyond the sea. At the wife’s yurta, the cat catches a mouse and demands that it get the gold ring from the woman’s mouth.

The cat and dog travel across the sea to regain the ring; the mouse steals it from the sleeping woman’s mouth so it can be returned to Sharau.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths THE ORIGIN OF SHAMANS 107 / THE ORIGIN OF SHAMANS 109 / THE ORIGIN OF SHAMANS 111 / A SHAMAN STORY; lines 5367-5459 confidence: high

The five shaman brothers refuse to pursue Minga; the Shaman prepares alone with tarasun, axe, horse, and instructions to his wife, then appears asleep though he is in reality riding toward the Angara.

The Shaman makes preparations, lies down, appears to sleep, journeys in reality toward the Angara, and later rises from the bed on returning.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3; lines 12171-12317 confidence: high

The unnamed big man says he seeks Yerente Khan's daughter Agiii Nogun Duhe as wife; Nashin Huimer Hubun says he seeks Geye Gohun Duhe; the two part amicably.

Several male figures state or show that they have set out to find a bride, and Sokto's travel continues through dangerous encounters.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3; lines 12319-12449 confidence: medium

Sokto sees a mountain touching the sky; at its foot are skeletons and horse and human bones three times the size of his own horse and body, and he weeps for nine days and nights because the mountain is too steep to climb.

A mountain touches the sky and cannot be climbed by a man; the speaking stallion gives instructions involving a magic tail hair and leaps to the top, after which an obstacle disappears.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3; lines 12319-12449 confidence: medium

On the mountain top are a golden-trunked, silver-leafed aspen, the Water of Life at its foot, and a silver cup hanging from a branch; Sokto drinks, gives water to his horse, rests by a fire, and next morning the horse is fat and strong and Sokto feels stronger.

Sokto finds a golden-trunked, silver-leafed aspen tree with the Water of Life at its foot and a silver cup required for drinking; after drinking and resting, he and the horse are stronger.
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A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths VARHAN TULAI HUBUN / ALTIN SHAGOY / YERENTE KHAN AND HIS SON SOKTO / O - 3; lines 12601-12738 confidence: high

A feast lasts nine days and nights because Sokto is young and in his own form; Sokto asks for a quick wedding, and the khan demands Yellow Dog near Gazada Dalai as the condition.

The wedding is conditioned on getting Yellow Dog; the bride says no hero can do it and no man has returned, yet Sokto undertakes and completes the task.
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caucasian

Caucasian Folk-Tales A TATAR VARIANT 233 / A TATAR VARIANT 235 / A TATAR VARIANT 237 / A TATAR VARIANT 239; lines 10255-10323 confidence: medium

The victors reach the town of the Divs; Rustumsal enters the Div king’s house, kills women slaves, calls for his aunt, and brings a woman who identifies herself as his aunt to Qahirman, who explains that he concealed her existence to prevent the journey.

Rustumsal’s aim is identified as reaching the land of the Divs and fetching his aunt; Qahirman had concealed her existence to keep him from going there.
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Caucasian Folk-Tales A TATAR VARIANT 237 / A TATAR VARIANT 239 / A TATAR VARIANT 241 / A TATAR VARIANT 243; lines 10396-10471 confidence: high

After two years, Rustumsal decides he must go to the land of the Djinns, where many giants have gone and none returned; he delegates rule to his vizier and chamberlain and leaves some giants behind.

Rustumsal leaves his kingdom to travel to the land of the Djinns, explicitly described as a place where many giants have gone and none has returned.
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Caucasian Folk-Tales A TATAR VARIANT 239 / A TATAR VARIANT 241 / A TATAR VARIANT 243 / A TATAR VARIANT 245; lines 10474-10545 confidence: medium

After feasting, Rustumsal plans to enter the land of the Djinns; Djanabbas’ wife warns him, says prior heroes have been killed there, is refused as companion, and Rustumsal sends forces by different routes to the Djinn fortress.

Rustumsal chooses to go farther into the land of the Djinns despite warnings that earlier heroes have been killed there, and he dispatches his forces toward the Djinn fortress.
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Caucasian Folk-Tales AN UDIAN VARIANT 227 / AN UDIAN VARIANT 229 / A TATAR VARIANT 231 / A TATAR VARIANT 233; lines 10038-10109 confidence: medium

Rustumsal sees a black shape, thinks it may be Divs, approaches, and finds an old man reading the Koran.

The old man reads the Koran, knows of Rustumsal’s coming combat, foretells specific trials, and promises aid.
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Caucasian Folk-Tales AN UDIAN VARIANT 227 / AN UDIAN VARIANT 229 / A TATAR VARIANT 231 / A TATAR VARIANT 233; lines 10038-10109 confidence: high

The old man warns Rustumsal not to drink a cow’s milk, not to take gifts from a pitcher carried on a man’s head, and not to follow a beautiful maiden into her fruit garden, because these acts would cause bewitchment or a spell.

Rustumsal is warned against three sequential dangers: cow’s milk, gifts from a pitcher, and the maiden’s garden; each is described as leading to bewitchment or a spell.
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Caucasian Folk-Tales BALAI AND BOTI 79 / BALAI AND BOTI 8I / BALAI AND BOTI 83 / BALAI AND BOTI 85; lines 4125-4204 confidence: high

A new tale begins with a wise and just king whose land obeys him; he has three sons and later becomes blind and bodily incapacitated by illness.

The ailing king names fruit from the Virgin Queen’s garden as the only cure, and the eldest son is sent out on the errand.
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Caucasian Folk-Tales BALAI AND BOTI 83 / BALAI AND BOTI 85 / THE VIRGIN QUEEN 87 / THE VIRGIN QUEEN 89; lines 4293-4439 confidence: high

The father describes the towers, the iron lock, and the methods of using a nail in wood, grass on the feet, and a split stick for the fruit.

The youngest son travels to the Virgin Queen’s towers and garden, obtains fruit, and brings it back to heal his father.
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Caucasian Folk-Tales BALAI AND BOTI 8I / BALAI AND BOTI 83 / BALAI AND BOTI 85 / THE VIRGIN QUEEN 87; lines 4207-4290 confidence: high

A son reports visiting a place where rivers run milk and grapes ripen in winter, bringing fruit from a beautiful garden; the king replies that the Virgin Queen's garden is still far away.

The sons repeatedly seek the Virgin Queen's distant garden in order to fetch fruit, and the youngest asks for instructions to reach it.
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Caucasian Folk-Tales BRAVE NASNI III / II2 FAIRY TALES / II4 FAIRY TALES / THE COURAGEOUS DAUGHTER 117; lines 5431-5566 confidence: medium

The bride demands a box with seven locks wrapped in dog-skin from a secret room; the serpent mother advises use of a grey horse, dog-like movement, and a little stick that opens doors, and the heroine retrieves it.

After being brought to the Chan's town, the bride demands a seven-locked box, sea buffalo and cows, and a hot-milk ordeal before agreeing to marriage.
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Caucasian Folk-Tales BUKUTSCHICHAN 73 / BALAI AND BOTI 77 / BALAI AND BOTI 79 / BALAI AND BOTI 8I; lines 3964-4043 confidence: medium

The hero asks to be carried to Balai’s and Boti’s house; the mother eagle warns that neither of them may return but agrees when he insists.

The mother eagle carries the hero over mountains, rivers, and countries to the dangerous tower of Balai and Boti, warning that no one returns.
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Caucasian Folk-Tales BUKUTSCHICHAN JI / BUKUTSCHICHAN 73 / BALAI AND BOTI 77 / BALAI AND BOTI 79; lines 3884-3961 confidence: medium

The hero returns to the king's daughter and gives her the slippers. She says she will not marry him unless he discovers what has passed between Balai and Boti.

After the hero returns the slippers, the king's daughter imposes another condition before marriage, sending him away again to learn about Balai and Boti.
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Caucasian Folk-Tales CINDER-STICK 7 / CINDER-STICK 9 / IO FAIRY TALES / THE PARASITE II; lines 1125-1179 confidence: medium

The Parasite says he is going to God; an unnamed speaker asks him to ask what it should eat, saying it has eaten every living creature without getting fatter; the Parasite agrees and goes on.

The Parasite repeatedly says he is going to God, accepts questions from other beings, and ultimately addresses God with his own request.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 2730-2856 confidence: high

An old childless peasant and his wife lament their lack of children; the peasant dresses in iron, goes to a fortune-teller, and is sent behind nine mountains to a black Div.

A childless peasant seeks a remedy by traveling to successive Divs beyond mountains and receives fertility apples.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 2730-2856 confidence: high

An old childless peasant and his wife lament their lack of children; the peasant dresses in iron, goes to a fortune-teller, and is sent behind nine mountains to a black Div.

The peasant crosses three successive sets of nine mountains and encounters black, red, and white Divs who challenge, authenticate, and redirect him.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 3065-3178 confidence: high

Outside town the bald-headed herd pulls out his horse’s hair, his good horse comes, and he changes from rags into golden garments.

The horse appears when summoned by horse-hair, speaks, and helps Sachwatho; the fire-toothed panther-cub also secures the mother panther.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 3180-3274 confidence: high

The king says earlier remedies have not cured him and sends his two sons-in-law to fetch the Water of Life; the gooseherd follows behind them.

The king orders the Water of Life to cure him, Sachwatho obtains it from a dangerous place, and the king recovers after receiving it.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 3180-3274 confidence: high

After Sachwatho pulls out the horse’s hair, the horse appears and tells him that the Water of Life gushes between two rocks that open and shut, producing sparks, and advises a long-handled pitcher.

The water gushes between two rocks that open and shut with sparks, and the helper horse must leap through the narrow interval so Sachwatho can take it.
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Caucasian Folk-Tales COCK AND HEN NIGHTINGALE 43 / CHILDREN WITH GOLDEN LOCKS 45 / THE STORY OF THE PIG 47 / THE STORY OF THE PIG 49; lines 3276-3381 confidence: high

Sachwatho and Thavisi had made a sword compact: blood on one sword signals the other's need; when Sachwatho is devoured, Thavisi sees his sword covered with drops of blood and recognizes danger.

After seeing blood on his sword, Thavisi arms himself, leaves his parents, and travels through many kingdoms asking for Sachwatho.
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Caucasian Folk-Tales SUANETIAN VARIANT 251 / SUANETIAN VARIANT 253 / ABKHASIAN VARIANT 255 / ABKHASIAN VARIANT 257; lines 10936-11015 confidence: medium

Abrskil longs for news of his native land. Djomlat, with a skilful guide and twenty asses carrying wax candles, enters the dark cave, crawling in some places and passing fields and fruit-gardens in others.

Djomlat enters the cave with a guide and candles to find Abrskil, but Abrskil cannot be reached and only his voice is heard.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 125 / THE BEAUTIFUL HELENA 127 / THE BEAUTIFUL HELENA 131 / THE BEAUTIFUL HELENA 133; lines 6070-6146 confidence: medium

Sane returns home, tells his people what happened, orders Helena's head exhibited, then searches for the Baraghun brothers by land and by sea, crossing the Black Sea and Mediterranean to a large island.

Sane leaves home, searches for the Baraghun brothers on dry land, then sails across the Black Sea and Mediterranean to a large island.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 125 / THE BEAUTIFUL HELENA 127 / THE BEAUTIFUL HELENA 131 / THE BEAUTIFUL HELENA 133; lines 6070-6146 confidence: medium

The next morning the brothers ask what Sane wants; he identifies himself and his purpose. The eldest says their sister is giant-strong, proud, cruel, and feared even by her brothers.

The Baraghun sister is described as strong as a giant, proud, and cruel; her brothers fear approaching her, and Sane seeks to propose marriage to her in person.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 131 / THE BEAUTIFUL HELENA 133 / THE BEAUTIFUL HELENA 135 / THE BEAUTIFUL HELENA 137; lines 6355-6385 confidence: medium

The eldest brother says he will pray God to divide the sea so they can see where the Ajdaha is.

Two brothers propose praying God to divide the sea and to build a tower for protection during the search for the Ajdaha.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 133 / THE BEAUTIFUL HELENA 135 / THE BEAUTIFUL HELENA 137 / KITSCHUW I4I; lines 6388-6462 confidence: medium

At the eldest brother’s prayer the sea opens, revealing the three-headed Ajdaha asleep at the bottom of the sea with Altuntschatscha holding one head on her lap.

The eldest brother’s prayer opens the sea, and the second brother’s prayer results in God making a high tower appear.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 133 / THE BEAUTIFUL HELENA 135 / THE BEAUTIFUL HELENA 137 / KITSCHUW I4I; lines 6388-6462 confidence: medium

Kitschüw suddenly says he must leave, asks his bride to wait three years, three days, three hours, and three minutes, tells his mother, refuses Aslan’s company, and sets out alone.

Kitschüw suddenly leaves alone and asks his bride to wait three years, three days, three hours, and three minutes.
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Caucasian Folk-Tales THE BEAUTIFUL HELENA 133 / THE BEAUTIFUL HELENA 135 / THE BEAUTIFUL HELENA 137 / KITSCHUW I4I; lines 6388-6462 confidence: high

On the ninth or tenth day Kitschüw reaches three divided paths with signs saying: no return, possible return, and return; he chooses the first path.

Kitschüw reaches three paths whose signs state no return, possible return, and certain return, and he chooses the no-return path.
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Caucasian Folk-Tales THE DEATH OF CHAMYTS 187 / GOD SLAYS BATRAS 189 / SOSRYQO 193 / SOSRYQO 195; lines 8613-8688 confidence: medium

The women ask a witch how to outwit Sósryqo; she tells them to leave the collar unfinished and say that the golden scalp of Mukkara, son of Taryk, is still needed.

The women ask how to outwit Sósryqo, and the witch tells them to demand Mukkara’s golden scalp before the collar can be completed.
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Caucasian Folk-Tales THE DREAMER 19 / THE DREAMER 2I / THE DREAMER 23 / THE EARTH WILL HAVE ITS OWN 25; lines 1779-1855 confidence: high

A widow's son asks why he has no father; his mother says the father is dead, will not return, and that all people must die and be buried in the earth; the boy decides to seek a place where there is no death.

The boy leaves home despite his mother's objections in order to search for a place where death does not exist.
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Caucasian Folk-Tales THE DREAMER 19 / THE DREAMER 2I / THE DREAMER 23 / THE EARTH WILL HAVE ITS OWN 25; lines 1779-1855 confidence: high

The mother cannot stop the boy from leaving; he wanders over the whole earth asking whether death is present and, by age twenty, has not found the Land of the Ever-Living.

The youth wanders the whole earth asking whether death exists and has not found the Land of the Ever-Living by age twenty.
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Caucasian Folk-Tales THE DREAMER 23 / THE EARTH WILL HAVE ITS OWN 25 / THE EARTH WILL HAVE ITS OWN 27 / THE ROSE OF PARADISE 29; lines 1932-2012 confidence: medium

A peasant with three daughters asks what gifts to bring; the daughters request a unique dress, a world-seeing mirror, and a Rose of Paradise.

The youngest daughter asks for the Rose of Paradise, and the peasant must make a second journey and ask others where such a rose may be found.
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Caucasian Folk-Tales THE EARTH WILL HAVE ITS OWN 27 / THE ROSE OF PARADISE 29 / THE ROSE OF PARADISE 31 / THE ROSE OF PARADISE 33; lines 2092-2189 confidence: high

No doctor, faith-healer, or wise man can help or wake the dead prince.

After ordinary healers fail, the queen journeys to consult her sister married to the sun, and others ask her to obtain the sun's advice.
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Caucasian Folk-Tales THE EARTH WILL HAVE ITS OWN 27 / THE ROSE OF PARADISE 29 / THE ROSE OF PARADISE 31 / THE ROSE OF PARADISE 33; lines 2092-2189 confidence: medium

The queen remembers her sister is married to the sun and goes to seek her advice. In another kingdom, a king says his queen is in difficult childbirth and asks her to ask the sun for advice.

On her way to the sun, the queen is asked to carry requests concerning difficult childbirth and a man in a red-hot oven; she also sees a stag with horns locked in the heavens.
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Caucasian Folk-Tales THE FAITHFUL SERVANT 95 / THE FAITHFUL SERVANT 97 / THE RED FISH IOI / SARTANKI 103; lines 4853-4989 confidence: medium

Bald-pate points to the straw and sugar in the prince's hat as evidence and says marriage to Sartanki will cure him, otherwise he will die. He obtains requested things, returns with two horses, and rides away with the prince.

Bald-pate guides the prince by horse through seven seas on the way to Sartanki.
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Caucasian Folk-Tales THE FAITHFUL SERVANT 95 / THE FAITHFUL SERVANT 97 / THE RED FISH IOI / SARTANKI 103; lines 4991-5136 confidence: high

The merchant reports that Mariat disappeared without trace; the Erzerum suitor uses his vision to find her as a prisoner in the djinns’ stronghold on a Black Sea island.

Mariat is found imprisoned in the djinns’ stronghold on a Black Sea island and is retrieved after the djinns are shot.
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Caucasian Folk-Tales THE FIRE-HORSE 151 / THE FIRE-HORSE 153 / THE FAITHFUL SON 155 / THE FAITHFUL SON 157; lines 7027-7096 confidence: high

The son says he must find “the maiden whose picture that is” and will not leave without her.

The son vows to find the maiden in the picture and is equipped and taken toward the country where the Chan's daughter lives.
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Caucasian Folk-Tales THE ROSE OF PARADISE 31 / THE ROSE OF PARADISE 33 / THE ROSE OF PARADISE 35 / COCK AND HEN NIGHTINGALE 37; lines 2282-2351 confidence: high

“Tell him only that you need him badly, and he will know what to do. He will carry you from here to the other side of the sea.”

The helper says the horse will carry the king’s son across the sea to a maiden who has the cock and hen nightingale.
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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 STEP-DAUGHTER I2I / THE MAGIC ANIMALS 123 / THE BEAUTIFUL HELENA 125 / THE BEAUTIFUL HELENA 127; lines 5819-5945 confidence: medium

Sane returns, sees sorrowful faces, is kept by custom from going first to his wife’s rooms, learns what happened, and resolves at once to search for his vanished wife.

Sane learns that his wife has vanished, searches unsuccessfully in his kingdom, and is directed to continue the search on the other side of the sea.
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Caucasian Folk-Tales THE STORY OF THE PIG 49 / BUKUTSCHICHAN JI / BUKUTSCHICHAN 73 / BALAI AND BOTI 77; lines 3801-3881 confidence: medium

The princess says she will come with and marry the youth only if he finds the missing mate of a golden slipper she takes from a box and throws before him.

After being defeated, the princess makes going with and marrying the youth conditional on finding the missing mate of a golden slipper, sending him on a long journey.
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Caucasian Folk-Tales THE STORY OF THE PIG 49 / BUKUTSCHICHAN JI / BUKUTSCHICHAN 73 / BALAI AND BOTI 77; lines 3801-3881 confidence: medium

The youth puts the slipper in his knapsack and rides across mountains, gorges, rivers, and plains to a flowered meadow with a Paradise-like garden and tents.

The youth crosses mountains, gorges, rivers, and plains to a flowered meadow and Paradise-like garden with tents and a spring but no living soul present.
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native american great lakes

Chippewa Music BUEEAU OF AMERICAN ETHNOLOGY / MEC'KAWIGA'BAU / BUKEAU OF AMERICAN ETHNOLOGY / RUREAU OF AMERICAN ETHNOLOGY; lines 14488-14725 confidence: medium

Song No. 63 says that sound comes pleasingly across the sky and fills the air. The analysis calls it the dream song of a man who had a vision of the Thunderbird; on hearing thunder he held tobacco toward the sky, told the storm to go around, tossed the tobacco, and sang.

The analysis of Song No. 63 identifies it as the dream song of a man who had a vision of the Thunderbird.
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Chippewa Music BUREAU OF AMEEICAN ETHNOLOGY / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / CHIPPEWA MUSIC 11 / SONGS CONCERNING A BOY S FAST; lines 17769-17912 confidence: medium

The first song was sung when the boy had blackened his face and was ready to go forth alone from camp; E'niwub'e danced while his grandfather sang, and the prose says the words are obscure while mentioning a boon for the child's coming vision.

The passage connects the fasting vigil with the boy's expected vision and notes a possible tree nest where a fasting person waited for a vision.
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Chippewa Music C3 .2 / P.-S 33 / CO U / S S 5! S; lines 6181-6259 confidence: medium

Dream Songs are introduced as songs not composed in the usual sense but said to come to mind in a dream; isolation and fasting are described as inducing a condition in which the person saw a vision and composed a song.

Dream Songs are said to come to mind in a dream, and isolation and fasting are described as inducing a state in which vision and song composition occur.
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Chippewa Music C3 .2 / P.-S 33 / CO U / S S 5! S; lines 6181-6259 confidence: medium

The passage notes that song composition during or after an abnormal mental state has been observed among other Indian tribes; James Mooney is cited on Ghost Dance participants seeking trance and making the vision story into song.

The Ghost Dance note says participants sought trance and embodied the story of the vision in a song.
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Chippewa Music C3 .2 / P.-S 33 / CO U / S S 5! S; lines 6261-6336 confidence: medium

Chippewa dream-song examples include songs heard from trees and crows, supposed songs of thunderbird, deer, and buffalo seen in a dream, and songs learned from manido' appearing in human form.

The passage repeatedly describes songs heard or learned in dreams from trees, crows, thunderbird, deer, buffalo, or manido' in human form.
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Chippewa Music CHIPPEWA MUSIC 11 / SONGS CONCERNING A BOY S FAST / GAME SONGS / E'NIWUB'E; lines 18048-18247 confidence: medium

The moccasin game is frequent among the Chippewa but now a diversion; formerly men sought success in dreams and could lose or win fortunes in a day.

The passage states that men formerly sought moccasin-game success in dreams, and the Leech Lake player goes into the woods to fast and dream after losing everything.
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Chippewa Music Chippewa Music / ANALYSIS OF CHIPPEWA MUSIC / DENSJIOUE; lines 820-916 confidence: high

Important songs were said to have been composed in dreams; a dream seeker desired superior power, and a song received in a dream was sung in danger or necessity to strengthen supernatural aid. Such songs were used in war, medicine, and serious undertakings.

Important songs are said to have been composed or received in dreams, and sung in danger or necessity to strengthen supernatural aid.
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Chippewa Music ODJIB'WE'S WAR-HONOR FEATHERS / FRONT BACK / ODJIB'WE'S WAR-HONOR BADGE / POUCH AND MEASURE FOR BI'JIKIWUCK'; lines 7844-7966 confidence: high

A youth wants to join the Mide'wiwin for hunting power; his father opposes him; he goes away, fasts many days, and a manido' from the east teaches him about the medicine and its good and bad properties.

Both the Wa'hunowuck origin story and Odjib'we's war preparation link fasting with a subsequent spirit or dream encounter that gives special knowledge, song, or protection.
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Chippewa Music RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / CL 2 / CHIPPEWA MEDICINE POLES; lines 21373-21516 confidence: medium

Ki'tciodja'nimwewegi'jig said that as a boy he fasted and dreamed of a bird; since he never went to war, he erected a medicine pole beside his dwelling, drew the bird on a cloth banner, and later redrew the weathered outline.

Ki'tciodja'nimwewegi'jig fasted as a boy, dreamed of a bird, and later drew that bird on the cloth banner of his medicine pole.
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Chippewa Music II BUEEAU OF AMEKICAX ETHNOLOGY / OM . / T-( (N / S 3 5! 2; lines 4160-4241 confidence: medium

Dream songs are said not to be composed in the usual sense but to come to mind in a dream; by isolation and fasting the person could see a vision and compose a song, and fasting is said to be essential to certain musical composition.

Dream songs are said to come in dreams or visions, with isolation and fasting inducing the condition in which the person sees a vision and composes a song.
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Chippewa Music II BUEEAU OF AMEKICAX ETHNOLOGY / OM . / T-( (N / S 3 5! 2; lines 4243-4300 confidence: medium

Dream songs are associated with expectancy and acquirement; vision is more desired than material things, assures supernatural aid, and song summons that aid in need. Dream songs are said to be allied with women’s dance songs and gift songs.

The passage says a vision is highly desired because it assures supernatural aid for success in life.
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Chippewa Music II CHANGE OF TIME / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OP VOICE AND DRUM / SONGS CONCERNING A BOY S FAST; lines 14902-14945 confidence: high

The section identifies the songs as concerning a boy's fast and associates them with an old custom requiring youths to hold fasting vigils in the wilderness; it says E'niwub'e's grandfather sang them to him when he was a boy.

The custom requires youths to fast in the wilderness, and the described child is awaiting a vision.
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Chippewa Music II CHANGE OF TIME / RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / CHIPPEWA MEDICINE POLES; lines 18394-18461 confidence: medium

Awun'akiim'igicktin' says that as a boy he sat with old men to learn songs and now sings songs the men of his village made up in dreams; his falsetto voice has a throaty vibrato.

Songs are said to have been made up or composed in dreams, and the passage introduces the idea of a young man having a dream in a fasting vigil.
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Chippewa Music II Chippewa Music II / ANALYSIS OF CHIPPEWA MUSIC; lines 786-882 confidence: medium

Important songs in former times were said to be composed in dreams; a man sought a dream for superior power, received a song, and sang it in danger or necessity to make supernatural aid more potent.

Important songs are said to have been composed or received in dreams; the dream seeker desired superior power and used the song in danger or necessity to strengthen supernatural aid.
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Chippewa Music II DENS MOKE 1 / GAME SONGS / E'NIWUB'E / DKNS.MOKK; lines 15228-15350 confidence: high

The moccasin game is described as frequently played by the Chippewa but now a diversion; formerly men sought success in dreams and could win or lose fortunes in a day.

The passage says men formerly sought success in dreams, and recounts a player receiving the secret of success from his dead wife in a dream.
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Chippewa Music II DENS MOKE 1 / GAME SONGS / E'NIWUB'E / DKNS.MOKK; lines 15228-15350 confidence: medium

A successful Leech Lake player was said to have obtained the secret of success from his wife, who returned to him in a dream after death; after her death he had failed, lost everything, and went into the woods to fast and dream.

After losing everything, the player goes into the woods to fast and dream.
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Chippewa Music II FRONT BACK / ODJIBWE'S WAR-HONOR BADGE / POUCH AND MEASURE FOR BI'JIKIWUCK' / I.KNSMOKKJ CHIPPEWA MUSIC II 65; lines 5782-5874 confidence: high

In the origin story, a young man wants to join the Mide'wiwin for hunting power; his father opposes him; the youth fasts many days; a manido from the east comes and tells him the medicine has both good and bad properties.

Both the origin story youth and Odjibwe fast in order to obtain special power or vision; the youth receives medicine knowledge from a manido, while Odjibwe receives a dream and protective song after fasting.
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Chippewa Music II RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OP VOICE AND DRUM / SONGS CONCERNING A BOY S FAST / DENS MOKE 1; lines 14948-15070 confidence: medium

The fasting songs by E'niwub'e’s grandfather are said to have been composed in dreams, and the medicine pole was made to correspond to one seen in a vision; the passage also refers the reader to Me'dweya'sim’s medicine pole.

The fasting songs are said to have been composed in dreams, and the pole was made to correspond to a vision.
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Chippewa Music II RHYTHMIC UNIT / COMPARISON OF METRIC UNIT OF VOICE AND DRUM / CHIPPEWA MEDICINE POLES / WOMAN'S DANCE; lines 19294-19585 confidence: medium

No. 143 is a Dream Song sung by Ki^miwun; four renditions were recorded, and the second and third were followed by the peculiar whistle and hiss already described.

The passage identifies dream songs and states that a moccasin game song was said to originate in a dream; it also says players formerly sought skill through fasts and dreams.
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Chippewa Music II T-( (N / S 3 5! 2 / MOCCASIN GAME DRUM / UNCLASSIFIED SONGS; lines 4861-5039 confidence: medium

The tabulated analysis defines the general motive of Mide' songs as securing a definite result through supernatural power, usually affecting someone other than the singer, and lists melodic resemblances to several song groups.

Mide' songs seek a definite result through supernatural power, and dream songs seek supernatural aid in personal undertakings.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 4917-5043 confidence: high

A Red-Earth man blackens his face and fasts on a steep cliff beside a lake, hoping for a blessing from the manitou whose abode is there.

The Red-Earth man blackens his face and fasts at a lake-cliff site in hope of receiving a manitou’s blessing.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 5045-5172 confidence: medium

The captive Thunderer says the act brings ill fate on the shared name; the narrator says the fasting man was deceived by the water manitou, that men of the feathered name later lost warriors in war, and that the Thunderer flashes light where dawn comes.

The narrator explicitly says the man was deceived by the manitou dwelling in the water during his fast and obtained no good from the fast.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 7925-8076 confidence: medium

Turtle calls for Doe-Fawn, returns home, and his brother asks where the thing he carried off has gone; Turtle says he will find and bring it back.

Turtle says he will hunt for the sacred bundle and questions multiple manitous, including a great manitou, about Doe-Fawn.
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Fox Texts AND FOR THAT REASON DROWNS HER DAUGHTER.1 / THUS OBTAIN CRAWFISHES TO EAT.1 / CEASED FROM HER EVIL CONDUCT.1 / AND DREAMS.; lines 8078-8237 confidence: high

The note states that this is another version of a familiar Algonkin story about men visiting the culture-hero at his distant home, after he had departed this world; the home is placed at the frozen north.

The note describes a familiar Algonkin account of men visiting the culture-hero at his distant home; the narrative shows the Red-Earth men journeying to Wisa'ka, receiving requests, and returning home.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 4536-4628 confidence: high

A belief describes a huge metallic cylinder from the center of heaven to earth; four dignitaries at the top grant wishes to fortunate dreamers who ascend during visions, while others are judged by height attained.

A metallic cylinder stretches from the center of heaven to earth, and fortunate dreamers ascend through it in vision to four wish-granting dignitaries.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5436-5532 confidence: medium

Tuskiwa's personal dream story describes an old man with a sacred dream who travels west for eight days despite his sons' objections, obtains a green teacup-sized thunderer's egg covered with clean bird down, and has it opened by pure young men in a clean pure place; a war bundle is made from the egg as nucleus.

A dream-inspired old man journeys west for eight days to obtain a green thunderer's egg, which becomes the nucleus of a war bundle.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5712-5807 confidence: medium

Watakwuna grieves over his people's reverses, blackens his face with charcoal, goes apart to fast and pray, and his entreaties reach the sun and morningstar; the thunderers take pity and summon him.

Watakwuna blackens his face, fasts and prays, receives a vision, is summoned by thunderers, and is directed to travel westward across the ocean to their high rocky island.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5810-5885 confidence: high

Spirits lure the travelers onward until they reach the Western Ocean, where they cannot proceed because they do not know how to cross the water.

Watakwuna’s party is led by spirits to the Western Ocean, receives visionary instruction, crosses by canoe, and reaches thunderbirds in human form.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 6606-6702 confidence: medium

The passage says older Menomini would not include Powers Below, enemies of the thunderers, in a thunder-power bundle from Above, though modern Indians may add inani-namao or other powers; older Indians did include personal dream guardians.

Older Indians include personal dream guardians in bundles; Nakuti's lineage bundle contains medicine from the north giant, and his great-grandfather dreams of the four gods and Wabano.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 8602-8757 confidence: medium

The speaker says he blackened his face and fasted in youth, trusting the Powers Above and Below to hear his prayer for success with four-legged things and fish.

The speaker blackens his face, fasts, prays to powers, and asks for a prophetic dream to locate game.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 8759-8884 confidence: medium

A Potawatomi youth receives a sacred-dream promise from the powers below, recognizes a rock in Lake Michigan as the promised place, is left there by friends, receives the bundle with an instruction not to open it until older, and is miraculously transported home before his companions.

A youth receives a sacred-dream promise of help from the powers below and later recognizes the rock in the water where the promised bundle is given, with an injunction about when to open it.
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Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 2650-2742 confidence: high

At about age fifteen, a youth or maiden withdraws to a secluded one-person wigwam and fasts eight to ten days without food or water, with a blackened face, while praying for a supernatural vision from above the earth.

The passage describes youths and maidens withdrawing at about age fifteen, fasting in isolation, praying for a supernatural vision, reporting the vision, and receiving ritual or guardian consequences.
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Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 2650-2742 confidence: high

A vision of the sun, moon, stars, thunder birds, or powerful heavenly birds is described as a good omen; it may promise hunting success, specified boons, and guardianship.

Visions of the sun, moon, stars, thunder birds, or heavenly birds are auspicious and may promise boons, protection, long life, or granted prayers.
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Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 2841-2940 confidence: medium

The author identifies the described dreams as regulation Menomini puberty dreams, compares them to Potawatomi dreams, and describes another class giving the right to own a sacred bundle through journeys to powers such as thunderers, morningstar, or evil powers.

A class of dreams gives the right to own a sacred bundle and usually involves a journey to the home of supernatural powers.
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Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 3025-3123 confidence: high

A dreamer wakes without a belt and must go out, kill a snake, and make one; the text calls this the regular way.

Multiple objects are received or authorized through dreams, fasting, or visions: Wapeka’s regalia, the thunderbird staff, Charlie Kizik’s pipe and bag, and the snake-belt fragment.
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Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 3025-3123 confidence: high

A young boy fasts six days; a special thunderbird that goes alone ahead of the others sees him, pities him, and considers giving him a sacred staff in return for tobacco sacrifice and prayers.

A boy fasts six days and receives a thunderbird staff with promised long life, curing power, and future war leadership.
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Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 3203-3230 confidence: high

Shanapow, as a young boy living with his parents near Keshena Falls or Kakapakato, begins fasting for his fortune and fasts eight days until weak.

A youth fasts for eight days, dreams of a sacred being, receives instruction, and gains ritual obligations and objects connected with later sacrifices.
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The Ritual and Significance of the Winnebago Medicine Dance BY PAUL RADIN / CONTENTS / A. DESCRIPTION OF THE RITUAL OF THE WINNEBAGO MEDICINE DANCE 149 / D. THE SIGNIFICANCE OF THE RITUAL 168; lines 359-454 confidence: high

Band appellations refer to a creation myth in which Rabbit visits four guardian spirits to inquire into death, travels around an island-like earth, and receives an answer at the end of the road.

Rabbit travels around the earth and consults four guardian spirits to learn about the necessity and meaning of death.
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The Ritual and Significance of the Winnebago Medicine Dance D. THE SIGNIFICANCE OF THE RITUAL 168 / B. DESCRIPTION OF THE OJIBWA MIDEWIWIN / C. DESCRIPTION OF THE MENOMINEE MIDEWIWIN / D. THE SIGNIFICANCE OF THE RITUAL; lines 2629-2720 confidence: medium

The passage states that initiation varies greatly and compares tests/probations associated with initiation in the South Seas and Africa to tests associated with puberty visions in North America.

The passage states that in North America tests are associated with obtaining visions at puberty rather than with initiation into the society.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO I / THE MARRIAGES OF SALME AND LINDA / CANTO II / THE DEATH OF KALEV; lines 1366-1490 confidence: medium

Linda spins a brooch on a thread and sends the Alder-Beetle to summon aid; the beetle travels for seven-day periods and encounters the Moon, Evening Star, and rising Sun without receiving help.

Linda sends the Alder-Beetle through repeated long journeys to celestial beings and magical specialists seeking aid for Kalev, but no aid is given and Kalev dies.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO II / THE DEATH OF KALEV / CANTO III / THE FATE OF LINDA; lines 1602-1668 confidence: medium

The eldest suggests supper and sleep so a dream may guide them; the second hopes Ukko will send a vision; the youngest refuses delay and decides to go to his father’s grave.

The youngest refuses to delay the search, consults his father’s grave, returns to the shore, and follows his mother’s footprints until they vanish in the sea.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO IV / THE ISLAND MAIDEN / CANTO V / THE KALEVIDE AND THE FINNISH SORCERER; lines 1855-1938 confidence: medium

The Kalevide sleeps through a day and night, wakes at sunrise, searches inland for his mother and the sorcerer, climbs a high mountain, and sees a valley, brook, and the sorcerer’s farm.

The Kalevide searches for his mother, fails to find her, weeps himself to sleep, and sees a vision that convinces him she is dead.
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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 V / THE KALEVIDE AND THE FINNISH SORCERER / CANTO VI / THE KALEVIDE AND THE SWORD-SMITHS; lines 1940-2033 confidence: medium

The canto opens with the Kalevide mourning, deciding to visit a famous Finnish smith, losing his way, sleeping under a fir-tree, being guided by a thrush and an old woman, and arriving where the old smith and three sons forge swords.

The Kalevide leaves after mourning, travels through woods, receives guidance, and reaches a distant smithy to acquire a sword.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO VI / THE KALEVIDE AND THE SWORD-SMITHS / CANTO VII / THE RETURN OF THE KALEVIDE; lines 2094-2224 confidence: medium

The first brother recounts searching over many regions, meeting maidens of metals, receiving direction from the golden daughter of the Gold King, questioning a flesh-and-bone maiden, and refusing a wife because he seeks his mother.

The first and second brothers recount long searches for their mother involving metal maidens, a speaking golden daughter, animals, a guiding cuckoo, and maidens who answer questions.
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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 cavern is dark and narrow until it opens near a faint light; a lamp, folding-doors, jars of white and black liquid, and singing maidens are present.

Maidens behind the doors spin and sing laments for their former lives, hoping that a deliverer might appear.
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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

The maidens say the dark liquid gives magic strength and the white liquid moderates it; the hero dips in the dark liquid and breaks the doors.

The maidens instruct the hero how to use the dark and white liquids and later explain the proper treatment of the sword, rod, and hat.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XV / THE MARRIAGE OF THE SISTERS / CANTO XVI / THE VOYAGE OF THE KALEVIDE; lines 3420-3522 confidence: high

Kalevide decides on a northern journey to the world's end where it touches the sky; a raven tells him to find rushes by broad blue water and stamp so the earth-mouth and guarded doors open.

Kalevide undertakes a sea voyage northward to the uttermost end of the world, later seeking the door at the World's End.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XV / THE MARRIAGE OF THE SISTERS / CANTO XVI / THE VOYAGE OF THE KALEVIDE; lines 3420-3522 confidence: medium

Olev says a strong man is needed to fell the oak; the raven advises a search; wise men from Norway and Finland warn that Northern Lights spirits would burn a wooden ship and advise a vessel of iron, copper, and tin.

Advisers say a wooden vessel will burn on the world-end voyage; Kalevide builds the all-silver Lennuk and equips the crew for the expedition.
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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 3524-3611 confidence: high

The wise man tells the Kalevide that the raven sent him on an idle quest to the gates of Põrgu; the Kalevide decides to return home and directs the ship toward Lalli in the bay of Lindanisa, where Olev is building a city.

The passage frames the northern voyage as a quest sent by the raven to the gates of Põrgu, then has the Kalevide decide to return home.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country CANTO XVI / THE VOYAGE OF THE KALEVIDE / CANTO XVII / THE HEROES AND THE DWARF; lines 3613-3707 confidence: medium

The heroes and old woman eat supper and rest; during the night the daughters of the Meadow Queen dance, sport, and sing to the Kalevide of his approaching adventures and journey.

During the night, the daughters of the Meadow Queen dance and sing to the Kalevide about his approaching adventures and journey.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PART II / SECTION I / THE MILKY WAY. / THE GRATEFUL PRINCE.; lines 4290-4389 confidence: medium

The prince is grieved that the girl suffers in his place and resolves "either to release the poor girl, if this was possible, or to perish with her."

The prince resolves to release the girl or perish and secretly leaves in disguise for the forest where the bargain began.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 1036-1097 confidence: high

The Kalevide plans a voyage to the end of the world, builds the ship Lennuk, voyages to Finland and Lapland, meets Varrak, reaches the Island of Fire, and encounters the Giant's Daughter, Northern Lights, and Dog-men before the homeward voyage.

The Kalevide projects a voyage to the end of the world, builds the ship Lennuk, travels through distant regions and marvels, and makes a homeward voyage.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country PASTOR HURT'S COLLECTIONS / MYTHOLOGY / PART I / THE HERO OF ESTHONIA; lines 893-1033 confidence: medium

The Kalevide is attacked by three sons of the sorcerer, beats them off with boards, encounters the hedgehog, finds the man in his wallet killed by a chance blow, sleeps seven weeks under a sorcerer's spell, sees a vision of Ilmarine's workshop, wakes, and sets out on his return.

A sorcerer casts a spell that causes seven weeks of deep sleep, during which a vision of Ilmarine's workshop occurs.
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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

Slyboots becomes a kitchen-boy turning the spit. His brothers despise him, hear his account of under-world geese and ducks with gold and silver plumage, tell the king, and ask that he be sent to fetch the birds.

The king orders Slyboots first to fetch precious under-world birds and then to return for gold and silver utensils.
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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

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.

The helper supplies mussel-shells, advises use of the wand bridge, identifies when the under-world inhabitants will be asleep or occupied, and provides stones for the second theft.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6661-6763 confidence: high

The text calls 'The King of the Misty Hill' a somewhat similar story; a girl sees a fire on a hill at night and finds an old one-eyed man with a long grey beard and iron helmet, who throws it down and causes two girls to appear.

In the Misty Hill summary, the girl visits a hill by night, receives a brooch enabling return, and discovers that seven years have passed when she reaches home.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6765-6841 confidence: high

The boy awakens with cool liquid in his mouth and sees a little old man with a long grey beard and milk-can; the old man says he found the boy half dead and listens to his story.

The old man saves the collapsed boy, listens to his story, gives route instructions, supplies magical provisions, and blesses him before vanishing.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6765-6841 confidence: high

The old man advises the runaway boy to follow the sunrise direction; after seven years he will see a great mountain reaching the clouds and find his future fortune there.

The old man instructs the boy to travel in the sunrise direction, says he will grow stronger each day, and predicts arrival after seven years at the place of his future fortune.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6765-6841 confidence: high

The old man explains that a folded plantain-leaf will become a boat on river or lake water, then blesses the boy and vanishes.

The folded plantain-leaf becomes a boat when spread on river or lake water and can then be folded again after carrying the boy across.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6843-6934 confidence: medium

The boy confirms the experience by holding the wallet and flask, finds food in the wallet, eats, and sleeps with the wallet and flask under his head.

The boy sets out, travels for years, and the provisions in his wallet and flask do not fail.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country SLYBOOTS. / THE GOLD-SPINNERS. / SECTION II / THE WOOD OF TONTLA.; lines 6843-6934 confidence: high

The boy travels to a small lake; as the old man foretold, a leaf becomes a small boat with oars, carries him across, and changes back into a leaf.

The leaf becomes a boat with oars at the lake and returns to leaf-form after the crossing.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE EGG-BORN PRINCESS. / THE ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG.; lines 8062-8097 confidence: high

Kreutzwald is said to relate several other stories of young adventurers who go forth into the world to seek fortune with aid from powerful protectors.

The narrator explicitly groups several stories as tales of young adventurers who go into the world to seek fortune with aid from powerful protectors.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13549-13618 confidence: medium

At the open door “the lights and people disappeared”; the stranger says, “This is our service; yours begins to-morrow,” and summons the youth secretly.

The stranger privately summons the youth, tells him to keep the appointment secret, and later gives detailed instructions for obtaining a buried treasure.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13620-13703 confidence: medium

The section introduces “Maidens who Bathed in the Moonlight”; a young man seeking secret knowledge consults a famous necromancer, who tells him about the serpent king's St. Mark's Day court, heavenly goat's milk, and bread ordeal.

The young man goes at dusk and midnight to the moor, encounters the serpent court, crosses the dangerous serpent heap, and survives after falling senseless.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13620-13703 confidence: medium

The following night in the woods, the young man sees golden bathing benches, silver bath implements, and wood-nymph maidens, daughters of the Meadow-Queen, bathing in moonlight; they vanish before morning, never return, and he pines away.

After the serpent episode, the young man sees wood-nymph maidens bathing in moonlight, never sees them again, and pines away in hopeless longing.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13705-13800 confidence: high

Neighbouring kings offer rewards for the monster’s destruction; attempts fail, a forest fire leaves the monster unharmed, and old people say only King Solomon’s Seal, with a secret inscription, can reveal how to destroy it.

The monster can be overcome only through King Solomon’s hidden Seal, and the young man undertakes a long eastward search for the seal-ring and its readable inscription.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13802-13898 confidence: high

The young man waits anxiously for the birds; after two days, one bird says they must go to the spring to see the Hell-Maiden washing her face.

The birds’ movements lead the young man to the spring, and their speech provides advice and warnings about the maiden and blood.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE GALLOWS-DWARFS. / THE TREASURE AT KERTELL. / THE GOLDEN SNAKES. / THE NOCTURNAL CHURCH-GOERS.; lines 13802-13898 confidence: medium

The maiden sees the young man and says he has exposed himself to severe punishment for spying, then asks who he is and how he came to a place “where no mortal has ever before set foot.”

After encountering the Hell-Maiden at a place where no mortal has set foot, the young man accepts her invitation to a brilliant mansion with silent attendants and rich furnishings.
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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 5839-5947 confidence: medium

After a year of mourning, the prince comes to the bridge where he lost his betrothed and weeps at the recollection.

After a year of mourning, the prince returns to the bridge and hears an invisible voice singing about the fate of the maiden.
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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 ROYAL HERD-BOY. / TIIDU THE FLUTE-PLAYER. / THE LUCKY EGG. / FOOTNOTES:; lines 8845-8954 confidence: medium

The editor says visits to non-human intelligent beings in Esthonian tales almost always extend to years, though they may appear to have lasted only a day or two.

A footnote says visits to non-human intelligent beings in Esthonian tales almost always extend to years, though they may appear to last only a day or two.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS. / THE FAITHLESS FISHERMAN.; lines 11364-11439 confidence: low

Hans thanks the stranger, lies near the fire, receives a drink from the man with the fir staff, hears him converse with companions in an unknown language, and falls asleep.

After sleeping at the strange fire, Hans wakes in an unfamiliar place and follows tremors and noise into a cavern smithy and treasure realm.
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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 12940-13005 confidence: medium

Old Boy says that if the barn-keeper is truly bold, he can seek a great ancient treasure lying in the ruins of the old castle on the mountain, unattained because no one has had enough courage to dig it up.

Old Boy reveals a great ancient treasure in old castle ruins on a mountain and instructs the barn-keeper to dig for it at the full moon, warning that fear will cause loss or death.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TREASURE-BRINGER. / THE WOODEN MAN AND THE BIRCH-BARK MAID. / MARTIN AND HIS DEAD MASTER. / THE COURAGEOUS BARN-KEEPER.; lines 13007-13054 confidence: medium

The barn-keeper proposes trying for the treasure; the men make the sign of the cross, say life is worth more than treasure, and warn against losing the soul or pledging to the Evil One.

The barn-keeper rejects the warnings, decides to attempt the adventure alone, secures light, and asks the way to the ruins.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TWO BROTHERS AND THE FROST. / THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS.; lines 10825-10910 confidence: medium

As a girl in service, the mother dreams three nights of a noble lady telling her to go to the village spring on St. John's Eve; a gnat-like voice then urges her to go while other maidens are at the swing and fire.

The future mother dreams for three nights of a noble lady's command and then follows a gnat-like voice to the spring on St. John's Eve.
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The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE TWO BROTHERS AND THE FROST. / THE SONG-GOD'S DEPARTURE. / JUTTA. / THE TWELVE DAUGHTERS.; lines 11061-11145 confidence: medium

At the lake where the river falls into it, the old man sees a silver door with golden lattice-work, touches it, and enters a bronze gallery.

The old man enters a concealed door at the lake, is guided through the water-world palace, and asks about seeing his father.
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inuit

Eskimo Folk-Tales ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK; lines 589-728 confidence: medium

The old man says the strong man must search for the carrion skeleton of a cormorant because his wife is with child.

After the wife is said to be with child, the old man requires the strong man to find a cormorant skeleton and a sunless lamp stone, including a difficult cliff retrieval.
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Eskimo Folk-Tales ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK; lines 730-852 confidence: medium

At Ikerssuaq Tugto sees a big black seal rise from the bottom with a red fish, takes bearings where it descends, and later gathers bird wings and pinion feathers into a heavy load.

Tugto follows up the black seal sighting, prepares feathers, fishes through deep ice water, and catches a giant sea perch after a line descent lasting half the day.
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Eskimo Folk-Tales ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK; lines 730-852 confidence: high

Crossing the lake, Tugto hears ice-noise that seems to follow him; he runs, faints, wakes, finds no break in the ice, and senses that he has become a much greater wizard.

After the ice-noise and fainting, Tugto feels greater wizard power; he then tears the skin of a monster after recalling this can give a wizard power to vanish into the ground.
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Eskimo Folk-Tales ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK; lines 854-986 confidence: medium

Qujavarssuk calls spirits, raises himself in flight, reaches his wife through roof, floor, and earth, brings her home, and they live together until old age.

Qujavarssuk calls spirits, flies toward his wife, crosses roof, floor, and earth, and brings her home.
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Eskimo Folk-Tales ESKIMO FOLK-TALES / THE TWO FRIENDS WHO SET OFF TO TRAVEL ROUND THE WORLD / THE COMING OF MEN, A LONG, LONG WHILE AGO / QUJAVARSSUK; lines 988-1104 confidence: medium

A bear and walrus repeatedly fling the woman across the ice until land is no longer visible, then leave her.

The woman passes through animal assault, unstable ice, rough sea, a warning against drinking, a guardian dog, a knife-narrow passage, combat with an old woman, and then returns with instruction.
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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 PUAGSSUAQ / TUNGUJULUK AND SAUNIKOQ / ANARTEQ / THE GUILLEMOT THAT COULD TALK; lines 5599-5659 confidence: medium

A man from the south hears of a guillemot that can talk somewhere in the north and sets off northward in an umiak.

The southern man hears of a guillemot that can talk and undertakes a northward journey specifically to find and hear it.
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Eskimo Folk-Tales THE EAGLE AND THE WHALE / THE TWO LITTLE OUTCASTS / ATDLARNEQ, THE GREAT GLUTTON / ANGANGUJUK; lines 5147-5257 confidence: medium

“Do not kill me yet, but wait a little, and first seek out one who can ask counsel of the spirits.”

The father seeks supernatural counsel, journeys east with helpers to the revealed place, and recovers his son.
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Eskimo Folk-Tales THE RAVEN AND THE GOOSE / WHEN THE RAVENS COULD SPEAK / MAKITE / ASALOQ; lines 2700-2779 confidence: medium

Asaloq’s foster-brother disappears; Asaloq searches, cannot find him, builds a large umiak, and covers it with three skin layers.

The story begins with a disappeared foster-brother; Asaloq searches, builds a boat, and departs southward.
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Eskimo Folk-Tales THE 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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Eskimo Folk-Tales THE WOMAN WITH THE IRON TAIL / HOW THE FOG CAME / THE MAN WHO AVENGED THE WIDOWS / THE MAN WHO WENT OUT TO SEARCH FOR HIS SON; lines 3292-3365 confidence: medium

The opening states that a man goes along the coasts searching for his son, who went out in a kayak and did not return.

The man leaves home to search for his missing son, undergoes multiple extraordinary encounters, finds the one who ate the son, and returns home.
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Tales and Traditions of the Eskimo A TALE ABOUT TWO GIRLS. / THE BROTHERS VISIT THEIR SISTER. / KUNUK THE ORPHAN BOY. / THE FAITHLESS WIFE.; lines 6103-6188 confidence: medium

The husband finds wife and children gone, is sad, continues kayaking without chasing seals, lands near a sand-hill, walks inland, and sees a man working timber with an axe.

After wife and children disappear, the husband searches, receives directions from an unusual axe-working man, rides a salmon tail through a current, and reaches the house where his wife is present.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: high

The angakok uses a seal-skin thong for conjuration; after lamps are extinguished he is lifted up, the roof gives way, and he flies inland.

The angakok binds himself for conjuration, is lifted up after the lamps are extinguished, and flies through the roof to the inland.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: medium

The angakok uses a seal-skin thong for conjuration; after lamps are extinguished he is lifted up, the roof gives way, and he flies inland.

The angakok repeatedly flies inland, encounters nonordinary households and inlanders, and receives reindeer-skin as a token to prove his visit to his missing sister.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: high

On another flight inland, inlanders seize him and hurl him back and forth like a ball until he is nearly dead; he calls his tornak, which rescues him.

When the angakok is nearly killed by inlanders, he calls his tornak, which rescues him quickly.
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Tales and Traditions of the Eskimo AKUTAK AND INUINAK. / ISIGARSIGAK. / A VISIT TO THE GIANTS. / K A G S U K.; lines 16447-16544 confidence: medium

To avenge his sister’s murder, Kigdlinararsuk searches for an old woman able to assist him with an amulet for making a boat swift; after a first old woman redirects him, another gives him a small bit of dried merganser.

Kigdlinararsuk seeks a specialist old woman and receives a dried merganser amulet that makes his boat exceptionally swift.
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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 16546-16641 confidence: medium

Atungak and his wife come to cannibals whose chief offers dishes of human and animal brains or flesh; they decline those and eat dried reindeer flesh.

Atungak and his wife pass through cannibals, a country of lame people, fighting bears, and a self-boiling pot during a world-spanning journey.
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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 16899-16992 confidence: high

Kakortuliak gives up hunting, becomes clairvoyant, and his soul leaves his body to roam inland and along the east coast before returning to report what he saw.

Kakortuliak’s soul leaves the body to travel and report back, and Uvnek encounters danger during a spirit-flight.
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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

Her brother studies angakok science to find her retreat, discovers her trace after gaining angakok powers, and remains with them.

The widow’s brother studies angakok science to find her retreat and gains powers by which he discovers her trace.
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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

Isigarsigak follows the autumn bird passage in his kayak until the sky is low enough to reach with a paddle; he sees two large holes with a sea beyond and turns back.

Isigarsigak journeys by kayak until he can touch the low sky and sees two holes with a sea beyond them.
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Tales and Traditions of the Eskimo AND TRADITIONS. / KAGSAGSUK. / IGIMARASUGSUK. / KUMAGDLAT AND ASALOK.; lines 4853-4927 confidence: high

The old man says inland people have abundant knives; numerous erkileks live farther inland, are very rich, and coastal visitors do not return. The note describes erkileks as fabulous half-human, half-beast beings and relates them to supernatural inlanders in Greenlandish tales.

After hearing that the rich erkileks kill coastal visitors and cannot be matched in speed or agility, Kumagdlat makes weapons and sets out alone to find them.
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Tales and Traditions of the Eskimo H. R. / CONTENTS. / THE ESKIMO. / CONTENTS.; lines 297-489 confidence: low

Angakok-related titles include “The Angakok’s Flight to Akilinek,” “The Angakok Tugtutsiak,” “The Angakok Ataitsiak,” “The Angakok from Kakortok,” “An Angakok Flight,” and “Among the Last Angakut.”

Titles include “The Angakok’s Flight to Akilinek,” “An Angakok Flight,” and an Angakok practising his art with the benevolent Ingnersuit.
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Tales and Traditions of the Eskimo INLANDER. / THE ORPHAN BOY ILIARSORKIK. / THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR.; lines 11561-11608 confidence: medium

At the cliff, it opens and shows a beautiful country with many houses, a pebble beach, and large heaps of flesh and matak.

A cliff opens to reveal a beautiful country with houses and food, but entry fails after the warning is broken.
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Tales and Traditions of the Eskimo KUNUK THE ORPHAN BOY. / THE FAITHLESS WIFE. / THE BARREN WIFE. / THE TWO BROTHERS.; lines 6403-6459 confidence: medium

The brother inspects his brother's station, sees the tent pierced from all sides, is reassured about the servant, and asks an angakok to come point out the enemies.

The surviving brother asks an angakok to point out the enemies; after a night ritual involving extinguished lamps, he departs by kayak and on foot toward the interior.
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Tales and Traditions of the Eskimo NAUJARSUAK AND KUICAJAK. / THE STRONG MAN ON THE ISLAND / NIAKUNGUAK. / THE STRONG MAN ON UMANAK.; lines 14121-14201 confidence: medium

Once during the long days the son goes out alone and does not return by night; the father leaves at daybreak to search for him.

When the son does not return, the father sets out at daybreak and travels far from land, encountering non-human or fabulous kayakers.
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Tales and Traditions of the Eskimo RELIGION. / RELIGION. / RELIGION. / RELIGION.; lines 2853-2930 confidence: medium

Conjuring includes summoning a tornak for counsel, undertaking spirit-flight to examine or accomplish a task, or calling forth witches and anghiaks in order to defeat and destroy them.

The angakok summons a tornak for counsel and may undertake an ilimarneK or spirit-flight to examine or accomplish what is needed.
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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 10450-10541 confidence: high

The son falls sick; one angakok cannot find the cause. Another, known for headlifting, conjures spirits, stops and resumes breathing, and says the child's spirit is still with the inlanders.

A headlifting angakok diagnoses that the child's spirit remains with the inlanders, flies to retrieve it, and restores it so the child recovers.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10543-10625 confidence: medium

A clever angakok, with limbs tied and lamps extinguished, flies across the sea but must return at daybreak and cannot pass beyond a fixed mark despite repeated attempts.

Both father and son undertake angakok flight across the sea; the son passes beyond the father's boundary and reaches an extensive country beyond the rocks.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10627-10698 confidence: medium

Ipisanguak, a novice angakok, sets out by flight to search for a little house known from his forefathers, outside which lies the bloody sword, and later flies straight to Akilinek where the house and sword are found.

Ipisanguak flies away in search of a little house known from forefathers' accounts, where a bloody sword lies to be taken.
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Tales and Traditions of the Eskimo THE KIVIGTOK. / ABOUT THE CHILDREN OF TWO COUSINS. / THE GIRL WHO WAS STOLEN BY AN / INLANDER.; lines 10701-10773 confidence: medium

Ipisanguak spends a happy night with the hosts, leaves at dawn, and crosses the sea again.

Ipisanguak repeatedly visits Akilinek, crosses the sea, and returns at dawn in association with conjuring and angakok status.
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Tales and Traditions of the Eskimo THE OLD BACHELOR. / SALIK THE KIVIGTOK. / PISAGSAK AND THE KIVIGTOK. / THE ANGAKOK TUGTUTSIAK.; lines 12386-12477 confidence: medium

Younger children report that Tugtutsiak played at angakok and floor slabs followed them; later, during bad hunting, adults make him call forth a bear and a walrus, which roar outside.

A summoned bear and walrus alternately hurl Tugtutsiak away from his homeland until a lower new land appears and he is cast ashore.
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Tales and Traditions of the Eskimo THE SOLITARY KAYAKER. / KASIAGSAK, THE GREAT LIAR. / THE OLD BACHELOR. / SALIK THE KIVIGTOK.; lines 11919-11986 confidence: medium

Kaisape crosses the country to Kangermiutsiak, where his father-in-law lives; he remains there all winter and is presented with a kayak.

Kaisape flees, receives a kayak, and later kayaks south to learn a magic lay with power to charm his enemies, then travels north to find a companion.
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The Central Eskimo FEASTS, RELIGIOUS AND SECULAR. / CUSTOMS AND REGULATIONS CONCERNING BIRTH, SICKNESS, AND DEATH. / TALES AND TRADITIONS. / ITITAUJANG.; lines 8583-8686 confidence: high

Ititaujang becomes sad, cries for his wife, ignores meat, blubber, and whales near shore, and goes inland to search for her.

After the wife transforms and flies away, Ititaujang follows her inland, asks Eχaluqdjung about her, and receives magical transport toward her island.
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The Central Eskimo RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR. / THE TORNAIT AND THE ANGAKUT. / THE FLIGHT TO THE MOON.; lines 7765-7846 confidence: medium

A mighty angakoq with a bear tornaq prepares in a darkened hut while bound, summons the tornaq, is carried through the air to the moon, sees the moon as a white-deerskin-covered house with walruses at the entrance, and enters with the tornaq’s help.

The angakoq’s bear tornaq transports him, helps him enter the dangerous moon house, and brings him back.
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The Central Eskimo SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR. / THE TORNAIT AND THE ANGAKUT.; lines 7493-7592 confidence: medium

In invoking a tornaq or flying to a distant place, angakut use ventriloquism, extinguish lamps, and hide behind a screen. The invoked tornaq is heard approaching and shaking the hut, and the angakoq believes his spirit flies to propitiate a hostile tornaq or visit the moon or Sedna’s abode.

The angakoq believes his spirit flies to distant places, including the moon and Sedna’s abode, and may propitiate a hostile tornaq.
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The Central Eskimo SOCIAL ORDER AND LAWS. / RELIGIOUS IDEAS AND THE ANGAKUNIRN (PRIESTHOOD). / SEDNA AND THE FULMAR. / THE TORNAIT AND THE ANGAKUT.; lines 7493-7592 confidence: high

A favored trick binds the angakoq’s hands and fastens a thong around knees and neck; after he invokes the tornaq, the body lies motionless while the soul flies away, and after return the thongs are found untied. The author notes a resemblance to modern spiritualists.

The angakoq is bound, invokes the tornaq, lies motionless while the soul flies away, and is later found untied.
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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 9913-10010 confidence: high

The Furies pursue Orestes after matricide; at Delphi Apollo commands him to bring Artemis's statue from Taurica-Chersonnesus to Attica, and Iphigenia aids his success.

After killing his mother, Orestes is pursued by the Furies and receives Apollo's command to undertake a perilous mission involving Artemis's statue.
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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 9913-10010 confidence: medium

After Orestes kills his mother, the Furies pursue him; at Delphi Apollo commands him to expiate the crime by going to Taurica-Chersonnesus and conveying Artemis's statue to Attica.

Orestes is pursued for matricide and is commanded by Apollo to undertake a dangerous journey to bring back Artemis's statue.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: high

Aetes nails the fleece in the Grove of Ares and dedicates it to the god of War; an oracle says Aetes' life depends on the fleece, so he guards the grove with an immense dragon that never sleeps.

Jason undertakes a perilous expedition connected to the Golden Fleece, an object dedicated in a sacred grove and guarded by a sleepless dragon.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 6955-7048 confidence: high

Jason undertook the perilous expedition proposed by his uncle, who hoped to be rid of him through its dangers.

Jason gathers heroes, commands the Argonauts, performs sacrifice and augury, and sails in the Argo on the expedition connected with the Golden Fleece.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 confidence: high

The sons of Phryxus say the Golden Fleece is guarded by a fearful dragon and that king Aetes is cruel, a son of Apollo, and superhumanly strong.

The stated expedition seeks the Golden Fleece, which is seen in a sacred grove and is guarded by a dragon and claimed by Aetes.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7145-7238 confidence: high

Phineus, grateful for deliverance, gives the Argonauts useful information, warns of dangers, and instructs them how dangers may be overcome.

The Argonauts voyage to Colchis to obtain the Golden Fleece, overcoming successive dangers before negotiating with its royal possessor.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: high

Aetes sets Jason the task: yoke brazen-footed, fire-breathing oxen made by Hephaestus to an iron plough, till Ares' field, sow dragon teeth, and destroy the armed men that arise.

Aetes gives Jason a multi-stage task involving monstrous oxen, ploughing, dragon teeth, and armed opponents, with death as the penalty for failure.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: high

Medea leads Jason into the sacred grove; the Golden Fleece hangs from the topmost boughs of a tall oak-tree, and a sleepless dragon keeps watch at the foot of the tree.

The Golden Fleece hangs from an oak-tree in a sacred grove while a sleepless dragon keeps watch at the foot of the tree.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: medium

Aetes refuses to give Jason the Fleece and plans to destroy the Argonauts and burn their vessel.

After Aetes refuses to hand over the Fleece, Medea leads Jason by night to the sacred grove; Jason takes the Fleece after Medea puts the dragon to sleep.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7240-7332 confidence: high

Aetes' task requires Jason to yoke fire-breathing oxen, plough Ares' field, sow poisonous dragon's teeth, and destroy the armed men that arise.

Jason must complete superhuman trials and then obtain the Golden Fleece from a sacred grove guarded by a sleepless dragon.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: high

The Sirens' music affects the Argonauts, but Orpheus' magic lyre and song let them pass safely; Butes leaps into the waves and Aphrodite lands him on Libibaon before the Sirens reach him.

Aphrodite rescues Butes, and Hera sends Thetis to guide the Argonauts safely through the straits between Charybdis and Scylla during the homeward voyage.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: medium

After sailing toward Iolcus, a storm strands the Argonauts on the Syrtes in Libya, a barren desert with venomous snakes said to have sprung from Medusa's blood when Perseus carried it over the plains.

A storm strands the Argonauts on the barren Syrtes, and a divine-origin prophetess announces that a sea-horse sent by the gods will guide Jason.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: medium

The Argo approaches Charybdis and Scylla; Hera sends Thetis to guide the ship safely through the dangerous straits.

Hera sends Thetis to guide the Argo safely between Charybdis and Scylla during the Argonauts' voyage.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7334-7430 confidence: medium

A Libyan queen, described as a prophetess of divine origin, appears to Jason and says a sea-horse will be sent by the gods to guide him.

A prophetess of divine origin tells Jason in the desolate Libyan setting that the gods will send a sea-horse to guide him.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 confidence: medium

Jason arrives at Iolcus with Medea and the Golden Fleece, but Pelias refuses to fulfill the compact and abdicate the throne.

Jason returns with the Golden Fleece, the object for which the perilous expedition was undertaken, but Pelias refuses to fulfill the compact and abdicate.
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Myths and Legends of Ancient Greece and Rome CADMUS. / PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE.; lines 7432-7522 confidence: high

A gigantic hippocamp approaches; Jason reports the Libyan prophetess' words; the Argonauts carry the Argo, follow the sea-horse through the desert for twelve days, reach the sea, sacrifice to the gods, and launch the ship again.

The Argonauts follow a supernatural sea-horse, carry the Argo through a desert ordeal, reach the sea, and eventually return to Iolcus with the Golden Fleece.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 confidence: high

At night Psyche approaches Eros with lamp and dagger, sees his beautiful form, spills burning oil on his shoulder, and Eros wakes, reproaches her, spreads his wings, and flies away.

After Eros departs, Psyche wanders in search of him and receives difficult tasks from Aphrodite while helped by invisible beings sent by Eros.
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Myths and Legends of Ancient Greece and Rome FORTUNA. / ANANKE (NECESSITAS). / MOMUS. / EROS (CUPID, AMOR) AND PSYCHE.; lines 4825-4914 confidence: medium

Psyche approaches Eros at night with lamp and dagger, sees his beautiful form, accidentally drops burning oil on him, and Eros wakes, reproaches her, spreads his wings, and leaves.

After Eros departs, Psyche wanders over the world searching for him and undergoes hard tasks with hidden aid.
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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: medium

The myth is said to signify that the soul, before reunion with its original divine essence, must be purified by the sorrows and sufferings of earthly life.

The narrator interprets the myth as the soul being purified by sorrows and sufferings before reunion with its original divine essence.
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Myths and Legends of Ancient Greece and Rome PART II.--LEGENDS. / CADMUS. / PERSEUS. / THE ARGONAUTS.; lines 6904-6953 confidence: high

Pelias conditionally promises the throne if Jason retrieves Phryxus's remains and the Golden Fleece from Colchis, saying Phryxus's shade requested this in dreams.

Pelias promises Jason the throne, kingdom, and sceptre if Jason obtains Phryxus's remains and the Golden Fleece from Colchis.
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Myths and Legends of Ancient Greece and Rome PART II.--LEGENDS. / CADMUS. / PERSEUS. / THE ARGONAUTS.; lines 6904-6953 confidence: high

Pelias entertains Jason, then Jason demands the throne; Pelias consents only if Jason undertakes an expedition for him.

Pelias promises Jason the throne, kingdom, and sceptre if Jason obtains Phryxus’s remains and the Golden Fleece from Colchis.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8505-8590 confidence: medium

Following an oracle, Theseus chooses Aphrodite as guardian and sacrifices to her; Aphrodite inspires Ariadne's love, and Ariadne gives Theseus a sharp sword and thread with instructions for the labyrinth.

An oracle directs Theseus to Aphrodite, Aphrodite inspires Ariadne's aid, and Ariadne supplies the sword and thread that enable Theseus's success.
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Myths and Legends of Ancient Greece and Rome PELOPS. / HERACLES (HERCULES). / BELLEROPHON. / THESEUS.; lines 8592-8681 confidence: medium

Theseus joins the Calydonian Boar-hunt and the Argonautic expedition.

Theseus joins the Calydonian Boar-hunt and the Argonautic expedition, both framed as renowned perilous undertakings.
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Myths and Legends of Ancient Greece and Rome PERSEUS. / THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS.; lines 7535-7585 confidence: medium

Pelops is the son of Tantalus; after Tantalus is banished and Pelops is defeated, Pelops goes to Greece, sees Hippodamia, and learns that an oracle foretold Oenomaus's death on the day of her marriage.

Pelops must risk death in a chariot race in order to win Hippodamia, and previous suitors have died under the same conditions.
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Myths and Legends of Ancient Greece and Rome THANATOS (MORS) AND HYPNUS (SOMNUS). / MORPHEUS. / THE GORGONS. / GRAEAE.; lines 4663-4680 confidence: medium

Perseus, on his expedition to slay Medusa, goes to the Graeae's abode in the far west to ask the way to the Gorgons.

Perseus seeks the way to the Gorgons and withholds the Graeae's shared possessions until they give him necessary directions.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7687-7783 confidence: medium

Eurystheus, king of Mycenae, commands Heracles to undertake difficult tasks; Zeus tells Heracles not to rebel against the Fates; Delphi says ten tasks will end the servitude.

Heracles is commanded to undertake difficult tasks, consults Delphi, and learns that ten tasks will end his servitude.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7785-7884 confidence: medium

The third labour is to bring the horned hind Cerunitis alive to Mycenae; it is sacred to Artemis and has golden antlers and brass hoofs.

The passage lists numbered labours in which Heracles must bring animals alive to Mycenae or remove destructive birds.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7785-7884 confidence: medium

The third labour is to bring the horned hind Cerunitis alive to Mycenae; it is sacred to Artemis and has golden antlers and brass hoofs.

Heracles must bring the hind sacred to Artemis alive to Mycenae, and the episode turns on pursuit, wounding, divine reproach, appeasement, and permission.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: high

Eurystheus chooses the dangerous task hoping to be rid of Heracles, while Heracles’ courage rises to meet the danger.

Eurystheus assigns perilous labours to Heracles, including the capture of Geryones’ cattle and the quest for the golden apples, requiring distant travel and trials.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: high

The eleventh labour is to bring the golden apples of the Hesperides from a sacred tree given by Gaea to Hera; the tree is guarded by the Hesperides and a sleepless hundred-headed dragon, and Heracles does not know its location.

The golden apples grow on a sacred tree given by Gaea to Hera and guarded by the Hesperides and a sleepless hundred-headed dragon; Heracles must find and obtain the fruit.
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Myths and Legends of Ancient Greece and Rome THE ARGONAUTS. / STORY OF THE GOLDEN FLEECE. / PELOPS. / HERACLES (HERCULES).; lines 7986-8074 confidence: high

The eleventh task is to bring the golden apples of the Hesperides from a tree given by Gaea to Hera at Hera's marriage with Zeus; the Hesperides and a sleepless hundred-headed dragon guard it.

Heracles must bring golden apples from an unknown remote garden and undergoes multiple journeys and trials to locate it.
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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

Heracles follows Prometheus' advice; Atlas puts the dragon to sleep, outwits the Hesperides, and carries off three golden apples to Heracles.

Atlas puts a dragon to sleep, outwits the Hesperides, and carries off three golden apples, later treated as sacred fruit and restored by Athene.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9687-9774 confidence: medium

Odysseus captures Helenus, a prophet like Cassandra, and coerces him into revealing three conditions for Troy's conquest: Achilles' son, Heracles' arrows, and the Palladium.

Odysseus retrieves Neoptolemus and helps retrieve Philoctetes with Heracles' arrows to fulfill conditions for Troy's fall.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 confidence: high

Polydectes joins Danae, educates Perseus as a hero, and encourages him toward a deed; the slaying of Medusa is chosen for greatest renown.

Perseus leaves on an expedition to slay Medusa and must gain special equipment and knowledge before confronting the Gorgons.
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Myths and Legends of Ancient Greece and Rome VESTALIA. / PART II.--LEGENDS. / CADMUS. / PERSEUS.; lines 6633-6734 confidence: high

Perseus needs winged sandals, a magic wallet, and Aides' helmet from the Nymphs; guided by Hermes and Pallas-Athene, he takes the Graeae's single eye and tooth until they give directions.

Hermes and Pallas-Athene guide Perseus, and magical objects such as winged sandals, wallet, and invisibility helmet enable his success.
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mongol

Gessar Khan CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS; lines 2246-2428 confidence: medium

After healing, Chotong plans vengeance, girds his weapons, packs food for a hundred days, travels to the Cavern of Curses, and asks the Spirit of the Cavern to come in a dream and reveal how to avenge himself on Aralgo.

Chotong travels to the Cavern of Curses, waits through a long period, petitions its spirit for a dream, and receives a dream revelation.
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Gessar Khan CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS; lines 2430-2579 confidence: medium

Aralgo leaves the Valley alone and wanders. She reaches a white country of white trees, streams, mountains, and meadows, where a white hare bows, says she is destined for its master, and guides her to the border.

Aralgo travels through white, blue, and rainbow-colored lands, each with an animal guide who announces that she is destined for a master and leads her onward.
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Gessar Khan CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND; lines 1743-1885 confidence: high

Gessar rebukes the smith and requires three treasures within three days: eagle-beak blood in a stag's horn, milk from the eagle's mate in a goat's horn, and the fledgling's tears in a sheep's horn; success means help for China, failure means punishment.

Gessar sets the smith a three-day challenge to obtain blood, milk, and tears from an eagle family in horn vessels before he will help.
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Gessar Khan CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND; lines 1743-1885 confidence: high

The smith leaves distressed, searches the mountains for two days with his snare in vain, and laments that he should have stayed in his hut.

After failure and despair, the smith receives a dream that supplies the exact location and method for completing the task.
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Gessar Khan CONTENTS / VII. OF THE TREACHERY OF THE VILE CHOTONG, WHEREBY THE / CAPTIVITY / HE RESTORED PEACE TO KEEME-KHAN AND; lines 1887-1995 confidence: medium

The smith says the quest is ended, produces the stag’s, goat’s, and sheep’s horns, and Gessar accepts them while promising to go to China to solace the Khan and restore peace.

The smith declares the quest ended, presents the three horns, and Gessar immediately undertakes the journey to China to restore peace.
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Gessar Khan HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT; lines 2732-2908 confidence: high

The sisters appear in the guise of a cuckoo and say Gessar must slay a huge bull that devours three pastures and drains three rivers before entering the giant’s realm; they promise sheltering love from Sumeru.

The sisters state that Gessar must slay the Wild Bull before he can enter the realm of the twelve-headed giant.
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Gessar Khan HE RESTORED PEACE TO KEEME-KHAN AND / AO WM / IV. THE VALLEY OF PLEASANT WINDS / V. THE TWELVE-HEADED GIANT; lines 2910-3037 confidence: high

The sisters tell Gessar he must proceed alone because the way is foul with abominations and they cannot go farther.

Gessar proceeds alone through an enchanted river, crushing rock walls, guarded ridges, a forest, and a mist-shrouded mountain peak on the way to the giant’s castle.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 6977-7076 confidence: medium

A maiden tells the queen of a powerful lama by the kaitja beyond the mountain; the queen prepares to visit with four maidens, tea, and provisions.

The queen travels to a lama with prodigious powers at the kaitja on the other side of the mountain to seek relief from her grief, and later an expedition returns there to learn the child's fate.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7645-7751 confidence: medium

A minister is accused of oppression and fraud; Vikramâditja judges him worthy of death but, after the plea for life, orders him driven from human habitation.

The exiled minister, hungry after fasting, follows moving offering-tapers from a shrine to a concealed rock cave.
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Sagas from the Far East CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN. / THE BOY-KING. / THE FALSE FRIEND (1) / THE PRETENDED SON.; lines 7645-7751 confidence: high

Two sculptured stone he-goats at the cave portal speak, warn against entering the place of bad omen, and describe the silent Dâkinî Tegrijin Nâran and the five hundred royal sons imprisoned after failing to make her speak.

The cave guardians say that whoever makes Dâkinî Tegrijin Nâran open her lips twice may bear her home, while many royal sons have failed.
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Sagas from the Far East CONTENTS. / THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / DEDICATION.; lines 595-702 confidence: high

The Master rebukes the Khan's son for taking seven lives after receiving protection; the Khan's son says the seven had vowed to kill him and offers to undertake a difficult enterprise to thank the Master and remove sin.

After being rebuked for killing, the Khan's son offers service to remove sin and is sent on a difficult mission with instructions, supplies, and a new name.
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Sagas from the Far East CONTENTS. / THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / DEDICATION.; lines 595-702 confidence: high

The Master describes successive road stages: a dark ravine of giant-dead, a river-side mead of pigmy-dead, and a flower garden with trees and fountain of child-dead; each group rises, and each is passed with a formula and consecrated barley-corns.

The route requires passing three classes of dead who rise and surround the traveler, each managed by a prescribed cry and scattered consecrated barley-corns.
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Sagas from the Far East DEDICATION. / TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN. / TALE II.; lines 871-906 confidence: medium

The Khan, having missed the object of his journey, sets out again without returning to Nâgârg'una, eats from a cake that never diminishes, and reaches the cool grove where the child-dead and the Siddhî-kür are found.

The Khan realizes he has missed the object of his journey and immediately sets out again, eventually reaching the place where the Siddhî-kür is found.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 8589-8668 confidence: high

His deliberations lead to a resolve to withdraw to solitude and consider how human beings could be relieved from misery.

After reflecting on suffering, he resolves to withdraw, leaves family and palaces, lays aside rich clothing, wanders unknown, and begs for food.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 8589-8668 confidence: high

Wearied of his earlier life, he meets an old man, sick man, corpse, and priest; rests under a gambu-tree; sees suffering country people; and the legend says the gods appear in that shape to instruct him.

The old man, sick man, corpse, priest, and suffering people lead him to reflect on evanescence and human misery.
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Sagas from the Far East HOW NARAN GEREL SWORE FALSELY AND YET TOLD THE TRUTH. / NOTES. / PREFACE. / DEDICATION.; lines 9356-9447 confidence: medium

Huc reports traditions about Tsong-Kaba: birth fables, a marvellous tree from his hair, mature intelligence in youth, supernatural call to Lha-sa, and conversion of Buddha Chakdja.

Tsong-Kaba is said to receive a supernatural call to Lha-sa, glossed as Land of Spirits.
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Sagas from the Far East HOW THE SCHIMNU-KHAN WAS SLAIN. / TALE IV. / THE PIG'S HEAD SOOTHSAYER. / TALE V.; lines 2282-2298 confidence: medium

The Khan finds he has again missed the end and object of his journey and immediately returns to the cool grove, summoning the Siddhî-kür.

The Khan has again missed the end and object of his journey and once more returns to the grove.
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Sagas from the Far East HOW THE SERPENT-GODS WERE PROPITIATED. / TALE VI. / THE TURBULENT SUBJECT. / TALE VII.; lines 2709-2719 confidence: medium

The Khan finds he has again missed the end and object of his labour and again proceeds by the same manner and means to the cool grove.

The Khan has again missed the end of his labour but repeats the journey to the grove and resumes the task.
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Sagas from the Far East MDCCCLXXIII. / PREFACE. / CONTENTS. / THE SAGA OF THE WELL-AND-WISE-WALKING KHAN.; lines 426-485 confidence: medium

Early entries include a woman seeking her husband in the Palace of Erlik-Khan, the Gold-spitting Prince, the slaying of Schimnu-Khan, the Pig's-head Soothsayer, and propitiation of the Serpent-gods.

A tale title states that a woman sought her husband in the Palace of Erlik-Khan.
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Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1610-1725 confidence: high

At a well toward evening, Massang sees an enchantingly beautiful maiden; fragrant flowers spring up wherever she steps, and he follows her in awe.

Massang follows a maiden whose footsteps make flowers spring up, and the route ends at the dwelling of the gods and Churmusta.
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Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1727-1823 confidence: medium

Massang refuses Churmusta's reward because he promised to repay his master's clemency; Churmusta commends him and gives him a talisman.

Churmusta gives Massang a talisman and precise counsel for the route to the Schimnu-Khan's gate and palace.
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Sagas from the Far East TALE VI. / THE TURBULENT SUBJECT. / TALE VII. / THE WHITE BIRD AND HIS WIFE.; lines 2801-2876 confidence: medium

The woman, still unrested, wanders after her beloved husband, calls him her husband of the bird form, and searches for him everywhere in earth and heaven.

After the husband is carried off, the wife searches in earth and heaven, climbs to the top of a mountain, descends to a stream, and finds him at a sacred Obö.
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Sagas from the Far East TALE XII. / TALE XIII. / THE FORTUNES OF SHRIKANTHA. / TALE XIV.; lines 4044-4077 confidence: medium

The Khan puts up his axe, binds the Siddhî-kür on his back, and carries him off to Nâgârg'una.

The Khan binds the Siddhî-kür on his back in order to carry him to Nâgârg'una.
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Sagas from the Far East TALE XX. / TALE XXI. / TALE XXII. / TALE XXIII.; lines 11107-11207 confidence: medium

The forest renouncer is to undergo perils and privations, live on wild fruits, roots, and water, and endure fierce fires, rain, wetness, and damp winter clothing.

The passage connects bodily austerities and indifference to the aim of union with the Highest Being.
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Sagas from the Far East THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN. / TALE IV.; lines 1826-1846 confidence: medium

The Khan again misses his objective, sets out as before, reaches the cool grove where the dead lie, compels the Siddhî-kür down from a mango-tree by threatening to fell it, binds him in a bag, and carries him to offer to Nâgârg'una.

The Khan has again missed his objective and again sets out as before, reaching the grove with toil and terror.
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Sagas from the Far East THE PRAYER MAKING SUDDENLY RICH. / TALE XII. / TALE XIII. / THE FORTUNES OF SHRIKANTHA.; lines 3977-4041 confidence: medium

Nâgârg'una tells the Khan he has failed to procure happiness for Gambudvîpa and the six classes of beings, but because he fetched the Siddhî-kür thirteen times through terror and travail, his bloodstain is removed and he will surpass all Khans in fortune and happiness.

Nâgârg'una says the Khan has not achieved the enterprise's intended benefit, yet his thirteen difficult fetchings of the Siddhî-kür remove a bloodstain and bring exceptional fortune.
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Sagas from the Far East THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / DEDICATION. / TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN.; lines 704-799 confidence: medium

The wife asks why the Khan cannot return permanently. He says there is one difficult and terrible way, not given to woman to endure; she replies that she would endure any terror or pain to have him back.

When told that the Khan's return requires a difficult and terrible way, the wife vows to endure terror and pain to have him back.
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Sagas from the Far East THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / DEDICATION. / TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN.; lines 801-868 confidence: medium

The Khan instructs the woman to go south at the full moon and pass an iron man, two fighting he-goats, armed men, a black building with a blood moat and skin banner, and two erlik guards by giving prescribed offerings.

The passage maps a prescribed route toward a palace of Erlik Khan, passing a sequence of guardian figures through offerings before reaching the inner mandala.
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Sagas from the Far East THE SAGA OF THE WELL-AND-WISE-WALKING KHAN. / DEDICATION. / TALE I. / THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN.; lines 801-868 confidence: high

The Khan says that if the woman is fortified by love, avoids fear and confusion, takes the ninth heart, and neither looks back nor delays, they may live together on earth forevermore.

The Khan says the woman must be fortified by love, resist fear and confusion, take the ninth heart, and neither look backward nor tarry; she performs the task successfully.
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Sagas from the Far East THE WHITE BIRD AND HIS WIFE. / TALE VIII. / TALE IX. / FIVE TO ONE.; lines 3179-3297 confidence: high

The accountant's son sits down to reckon and discovers that the rich youth must be in a certain kingdom, buried under a rock; the five come to that spot.

Different companions contribute distinct skills: calculation locates the body, strength breaks the rock, medicine revives him, and craftsmanship creates the means to recover his wife.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6084-6164 confidence: medium

The Khan listens until the Siddhî-kür finishes and 'opened never his lips,' despite the wonders recounted.

The Khan succeeds by not speaking after the Siddhî-kür's wonders, keeping the sack bound and reaching his teacher.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6166-6256 confidence: high

The celebrated Vikramâditja seeks supernatural aid through prayer and retirement; Kali, wife of Shiva, appears and promises invulnerability except against one supernaturally born and a happy reign of a thousand years.

Vikramâditja seeks supernatural aid through prayer and retirement until Kali appears.
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Sagas from the Far East THE WHITE SERPENT-KING. / TALE XXIII. / WHAT BECAME OF THE RED-COLOURED DOG. / CONCLUSION OF THE ADVENTURES OF THE WELL-AND-WISE-WALKING KHAN.; lines 6509-6592 confidence: medium

A legend says Amaradeva found in an uninhabited forest the place where Vishnu was incarnate in Buddha and decided to remain in prayer until Buddha showed himself.

Amaradeva remains in prayer at a sacred forest site for twelve years, seeks a divine appearance, receives a voice, and is instructed to set up an image in place of an apparition.
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Sagas from the Far East THE WOMAN WHO SOUGHT HER HUSBAND IN THE PALACE OF ERLIK KHAN. / TALE II. / THE GOLD-SPITTING PRINCE. / TALE III.; lines 1355-1384 confidence: medium

"once again he had missed the end and object of his labour, he set out anew"

The Khan has once again missed his goal, sets out anew, and travels through toil and terror to continue his labor.
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japanese

Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 151-260 confidence: high

The Dragon King asks Hidesato to kill his mortal enemy, the centipede, who lives on a mountain beyond the lake.

The Dragon King asks Hidesato to kill the centipede because it carries off his children and grandchildren and threatens the whole family.
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Japanese Fairy Tales COMPILED BY / PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE; lines 151-260 confidence: high

The man says he is the Dragon King of the Lake, living in the waters under the bridge, and asks Hidesato to kill his mortal enemy, the centipede on the mountain beyond.

The Dragon King asks a human warrior to kill the centipede that threatens his family, and Hidesato agrees to help.
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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 PREFACE / JAPANESE FAIRY TALES / MY LORD BAG OF RICE / THE TONGUE-CUT SPARROW; lines 509-612 confidence: medium

The sparrow leads the old man to a beautiful house in the bamboo grove, furnished with fine mats, cushions, vases, lacquer boxes, and tokonoma alcoves.

The old man follows the sparrow into the bamboo grove and enters a beautiful house associated with fairy sparrows.
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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 Happy Hunter knows his brother’s intent but says nothing because, as the younger brother, he owes obedience; he returns to the seashore to continue searching for the missing hook.

The Happy Hunter must recover the lost fishing hook and is directed beyond the ordinary shore to the Sea King’s realm to find 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 4105-4215 confidence: high

Hohodemi says he lost his brother’s prized fishing hook, fears his brother’s anger, and came to Ryn Gu on a wise old man’s advice to ask Ryn Jin, the Dragon King of the Sea, for help.

Hohodemi seeks his brother’s lost fishing hook and comes to Ryn Gu to ask the Dragon King of the Sea for help.
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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 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: high

The Happy Hunter asks Ryn Jin to inquire whether any sea subject has seen his brother's fishing hook, which he lost while fishing.

The Happy Hunter comes to the Sea King's realm to recover his brother's lost fishing hook and asks the ruler to question all sea subjects.
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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 4336-4434 confidence: high

The cuttlefish removes the hook from the Tai's throat, washes it, and brings it to Ryn Jin, who returns it to the Happy Hunter; the Happy Hunter thanks him for the successful end of the quest.

The passage identifies the Happy Hunter's recovery of the hook as the happy ending of his quest, achieved through the Sea King's help.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2632-2740 confidence: high

Princess Moonlight says she does not wish to marry at once, worries that a suitor who does not truly know her might later change, and requires further trials of love involving objects from distant countries.

Princess Moonlight makes each suitor prove love by obtaining a rare object from distant or extraordinary locations before she will consider them.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2632-2740 confidence: high

The bamboo-cutter urges Princess Moonlight to meet the suitors and marry one; she resists, questions their reliability, and says she must test their love before granting an interview.

Princess Moonlight conditions marriage or audience on the suitors bringing rare objects from distant lands and marvelous beings or places.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2632-2740 confidence: high

The First Knight is asked to bring the stone bowl that belonged to Buddha in India.

The requested objects include Buddha's bowl from India, a branch from Mount Horai in the Eastern Sea, a fire-rat skin from China, a dragon's five-colored stone, and a swallow's shell.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2742-2841 confidence: high

The First Knight announces the quest for Buddha’s bowl, avoids travel to India, obtains a stone bowl from a Kyoto temple altar by paying a priest, wraps it in gold cloth, waits three years, and brings it to the old man.

Both knights seek extraordinary objects for Princess Moonlight in the context of winning her: Buddha’s bowl and a branch from the gold and silver tree of Mount Horai.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2742-2841 confidence: medium

Princess Moonlight examines the branch and says it is likely artificial because the Knight could not have obtained it from Mount Horai so quickly or easily; when the old man asks its origin, the Knight makes up a long story.

The Second Knight’s long invented account includes a far Eastern Sea voyage, storm, unknown island, high mountain, shining being, and ascent to the summit of Mount Horai.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2742-2841 confidence: medium

The First Knight announces a quest for Buddha’s bowl, avoids traveling to India, takes a stone bowl from a Kyoto temple altar after paying a priest, wraps it in gold cloth, waits three years, and carries it to the old man.

Both requested objects are framed as requiring difficult travel to distant sacred or fabled places: India for Buddha’s bowl and Mount Horai for the branch of the gold and silver tree.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2742-2841 confidence: medium

The Second Knight claims to be setting out for Mount Horai to get a branch of the gold and silver tree, sends his servants back, hides in a specially built inaccessible house with six jewelers, and has them make such a branch; people say Mount Horai belongs to fable, not fact.

The Second Knight’s tale describes Mount Horai as an island with a high mountain, a summit, and a golden tree with silver roots, while the narrator notes that Mount Horai is regarded as fable rather than fact.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2843-2950 confidence: high

The Third Knight writes to a friend in China for the fire-rat’s skin, believed to be unharmed by fire, pays for it, and sends it to the Princess.

The Knights seek extraordinary objects—the fire-rat’s skin, the dragon’s jewel, and the swallow’s shell—and the passage repeatedly reports their failures in relation to Princess Moonlight.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2843-2950 confidence: medium

The Fourth Knight orders his servants to seek the dragon bearing the five-color-radiating jewel and forbids them to return without it.

The Fourth Knight delegates an impossible search for the dragon-jewel, his servants avoid the task, and his own later voyage ends with storm, illness, and abandonment of the quest.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2843-2950 confidence: high

The Third Knight writes to a friend in China for the fire-rat's skin, pays him, receives it, boxes it, and sends it to the Princess.

Multiple suitors are associated with rare or supernatural objects: fire-rat skin, dragon jewel, and swallow's shell; the objects are not successfully obtained or verified.
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Japanese Fairy Tales THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE / THE BAMBOO-CUTTER AND THE MOON-CHILD; lines 2843-2950 confidence: high

The Fourth Knight orders servants to seek, in Japan and China, the dragon bearing a five-color-radiating jewel on its head.

The Fourth Knight delegates the dragon-jewel search to servants who intentionally avoid it, and his later personal attempt also fails after a storm.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6510-6645 confidence: high

The party reaches the shore of the North-Eastern Sea, sees no island on the horizon, and the animals are bewildered because they have never seen the sea and do not know how to reach the Island of Devils.

The party reaches the North-Eastern Sea, must cross to the Island of Devils, and travels by ship toward the demons' stronghold.
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Japanese Fairy Tales THE QUARREL OF THE MONKEY AND THE CRAB / THE WHITE HARE AND THE CROCODILES / THE STORY OF PRINCE YAMATO TAKE / MOMOTARO, OR THE STORY OF THE SON OF A PEACH; lines 6510-6645 confidence: medium

After traveling through valleys and hills, the party reaches the shore of the North-Eastern Sea; the animals have never seen the sea and wonder how to cross to the Island of Devils.

The party boards a small ship, crosses the sea, watches for the demons’ island, and reaches the castle stronghold of the devils.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 confidence: high

The thought of sickness and death makes Sentaro wretched; he says he would like to live five or six hundred years free from sickness and considers whether simple living could prolong life.

Sentaro fears death, wants centuries of healthy life, seeks hermits and the water of perpetual life, and is redirected toward a country where death never comes.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 confidence: medium

Shin-no-Shiko asks his courtiers to find the Elixir of Life; Jofuku says hermits in Horaizan possess its secret, and the emperor sends Jofuku by junk with treasures to bring it back.

Horaizan is described as a country across the seas where hermits possess the elixir, while Mount Fuji and high peaks are identified as their dwelling places.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2251-2371 confidence: high

Sentaro lives on inherited wealth, becomes distressed by thoughts of death and sickness, and wishes to live five or six hundred years free from sickness.

Both Shin-no-Shiko and Sentaro seek the Elixir of Life or water of perpetual life in order to escape death.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2373-2477 confidence: high

Sentaro is frightened but grows accustomed to swift flight through the air for thousands of miles on a paper bird that does not need rest or food; Sentaro also needs no nourishment.

Sentaro has come to the country of Perpetual Life to escape dying, carried there over a great distance by the paper crane.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2373-2477 confidence: medium

Sentaro explores the strange prosperous country, takes hotel lodgings, and receives help from the proprietor to become a resident in the country of Perpetual Life.

Sentaro seeks refuge in a land without death, but after centuries finds endless life monotonous and wishes to return home.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2479-2525 confidence: high

The messenger says it is vain for Sentaro to become a hermit, find the Elixir of Life, or escape death, and advises him to return home, live industriously, honor ancestors, and provide for children.

The passage explicitly rejects Sentaro's wish to become a hermit, find the Elixir of Life, or escape death, and says that no man can do so.
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Japanese Fairy Tales THE STORY OF URASHIMA TARO, THE FISHER LAD / THE FARMER AND THE BADGER / THE ADVENTURES OF KINTARO, THE GOLDEN BOY / THE STORY OF THE MAN WHO DID NOT WISH TO DIE; lines 2479-2525 confidence: high

The messenger says Jofuku sent him, allowed Sentaro to see the land of Perpetual Life in a dream, and tested him by letting him drop into the sea and sending a shark to swallow him.

The passage names the land of Perpetual Life and the Elixir of Life, but the messenger teaches Sentaro to abandon escape from death and follow precepts for a good life.
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Kwaidan: Stories and Studies of Strange Things ROKURO-KUBI / A DEAD SECRET / YUKI-ONNA / THE STORY OF AOYAGI; lines 2078-2184 confidence: medium

Tomotada shaves his head, takes Buddhist vows, becomes an itinerant priest, travels through the provinces, and prays for Aoyagi’s soul at holy places.

After Aoyagi’s disappearance, Tomotada shaves his head, takes Buddhist vows, travels through the provinces, and offers prayers for her soul.
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burmese

The Soul of a People CHAPTER II / HE WHO FOUND THE LIGHT 19 / HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 23; lines 822-885 confidence: medium

Buddha is described as reverent and humble: he tells what he knows, remains silent about what he does not know, speaks of sequences of life and death, evil and sorrow, goodness and happiness, and says nothing about the world’s beginning or end or the ways of the great Unknown.

The passage describes Buddha as hating darkness, seeking the light without dismay, and finding it; the surrounding passage links this to teaching knowable laws and truth.
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The Soul of a People CHAPTER III / HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 37 / HE WHO FOUND THE LIGHT 39; lines 1341-1412 confidence: high

He left mankind, went to Nature for help, and lived for six years in the fastnesses of the hills.

The passage repeatedly describes withdrawal to hills and wilderness in order to seek wisdom and truth.
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The Soul of a People CHAPTER IV / THE WAY TO THE GREAT PEACE / THE WAY TO THE GREAT PEACE 47 / THE WAY TO THE GREAT PEACE 51; lines 1749-1818 confidence: medium

A person should strive not for life, change, hurry, discontent, and death, but for peace, named the Great Peace.

The passage frames the Great Peace as the goal and describes a road or way entered through good deeds and good thoughts.
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The Soul of a People CHAPTER XII / PRAYER / PRAYER 159 / PRAYER 163; lines 5456-5529 confidence: high

The Buddha is described as the Indian prince who went into the wilderness to search for truth, found it in his own heart, saw the light, made it known, and came to eternal peace.

The Buddha is said to have gone into the wilderness to search for truth and to have found it in his own heart after many years.
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The Soul of a People CHAPTER XXIV / THE FOREST OF TIME / THE FOREST OF TIME 345 / THE FOREST OF TIME 347; lines 11658-11726 confidence: high

The travelers say the cliff path is narrow, flowerless, rocky, and straight, and that a small steady star of Truth shines ahead.

A group rejects circular wandering, follows a difficult rocky path guided by the star of Truth, and reaches the lake and Great Peace.
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The Soul of a People DEATH, THE DELIVERER / DEATH, THE DELIVERER 305 / DEATH, THE DELIVERER 307 / DEATH, THE DELIVERER 309; lines 10328-10398 confidence: high

The Buddha instructs her to get “a pinch of mustard-seed” from the garden of someone “near whom death has never come.”

The Buddha sends the woman to seek a simple object, mustard-seed, but only from a household untouched by death; her search repeatedly shows that every household has known death.
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The Soul of a People DEATH, THE DELIVERER 305 / DEATH, THE DELIVERER 307 / DEATH, THE DELIVERER 309 / DEATH, THE DELIVERER 311; lines 10401-10474 confidence: medium

The Buddha tells Ananda that distance and death separate people from cherished kin, and says he too was alone when seeking wisdom in the wilderness.

The Buddha says he was alone while seeking wisdom in the wilderness.
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The Soul of a People FESTIVALS 183 / CHAPTER XIV / CHAPTER XV / CHAPTER XVI; lines 7491-7609 confidence: high

The male speaker explains that deliverance requires renouncing the world, purification by wisdom and meditation from bodily desire, and entry into the Great Peace; monks have left the world to follow the great teacher.

The male speaker states that a soul must be purified by wisdom and meditation from bodily desire before entering the Great Peace.
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The Soul of a People HAPPINESS 117 / HAPPINESS / HAPPINESS 121 / HAPPINESS 123; lines 4182-4250 confidence: medium

The Burman’s ideas of the world are said to be dominated by religion, which teaches him to consider his soul, aim at happiness, and later learn that happiness is found by renouncing the whole world.

The passage states that religion later teaches that happiness is only found by renouncing the whole world.
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The Soul of a People HAPPINESS 123 / HAPPINESS 125 / CHAPTER X / J 28 THE SOUL OF A PEOPLE; lines 4332-4463 confidence: medium

The passage speaks of purifying souls from the lust of life and traveling 'the road that reaches unto deliverance.'

The passage speaks of purifying the soul, traveling a road to deliverance, seeking truth, following the Buddha, and denying that anyone else can save or damn a person.
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The Soul of a People HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 23 / HE WHO FOUND THE LIGHT 25 / HE WHO FOUND THE LIGHT 27; lines 952-1016 confidence: medium

Palace pomp, glory, luxury, and ease attract him little; he listens more to holiness than war and desires to become a hermit, wear yellow mendicant garments, beg bread, wander, and seek peace.

The prince wishes to cast off royal state and dignity, become a hermit in yellow mendicant garments, beg, wander, and seek peace.
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The Soul of a People HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 37 / HE WHO FOUND THE LIGHT 39 / HE WHO FOUND THE LIGHT 41; lines 1415-1483 confidence: high

The companions depart to a far solitude to continue their search by their own method; the future Buddha has failed and is alone.

The future Buddha is described as having failed and been left alone, then truth comes to him in the grove.
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The Soul of a People HE WHO FOUND THE LIGHT 19 / HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 23 / HE WHO FOUND THE LIGHT 25; lines 888-949 confidence: high

The central figure is a prince in northeast India, son of King Thudoodana and Maia; his father hopes he will lead armies, conquer neighboring kings, subdue India, and glorify the dynasty.

The prince's father wants him to become a conqueror, but the prince's own desires lead toward meditation, sacred things, and inquiry into the mysteries of life.
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The Soul of a People HE WHO FOUND THE LIGHT 23 / HE WHO FOUND THE LIGHT 25 / HE WHO FOUND THE LIGHT 27 / HE WHO FOUND THE LIGHT 29; lines 1019-1087 confidence: high

He goes forth silently and sadly on the great white horse that would not neigh for fear of waking the sleeping guards; Maung San accompanies him, and he seeks deliverance from misery and knowledge of truth leading to the Great Peace.

The prince's stated aim is deliverance from the misery of life and knowledge of truth leading to the Great Peace.
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The Soul of a People HE WHO FOUND THE LIGHT 25 / HE WHO FOUND THE LIGHT 27 / HE WHO FOUND THE LIGHT 29 / HE WHO FOUND THE LIGHT 31; lines 1090-1160 confidence: high

A monk says Gaudama had not yet become the Buddha, had not seen the light, wanted to look for it, was still a prince and man, loved his wife, and was afraid.

Gaudama is described as leaving his wife, baby, and the world while seeking light and truth before becoming the Buddha.
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The Soul of a People HE WHO FOUND THE LIGHT 25 / HE WHO FOUND THE LIGHT 27 / HE WHO FOUND THE LIGHT 29 / HE WHO FOUND THE LIGHT 31; lines 1090-1160 confidence: medium

The narrator says Yathodaya was religious and helped Gaudama's thoughts; the monk shakes his head and says women are not like that.

Yathodaya is said to have helped Gaudama through sympathy and support, contributing to his resolve to seek truth, while not knowing that this would lead to his departure.
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The Soul of a People HE WHO FOUND THE LIGHT 29 / HE WHO FOUND THE LIGHT 31 / HE WHO FOUND THE LIGHT 33 / CHAPTER III; lines 1163-1201 confidence: medium

“He who never spake but good and wise words, he who was the light of the world, has found too soon the Peace.”

The chapter title invokes finding the light, the prince leaves in resolve, and the devil frames the departure as seeking or pursuing thoughts.
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The Soul of a People HE WHO FOUND THE LIGHT 31 / HE WHO FOUND THE LIGHT 33 / CHAPTER III / HE WHO FOUND THE LIGHT; lines 1204-1274 confidence: high

The prince continues into darkness, reaches a river that bounds his father's kingdom, tells Maung San to return because beyond lies the life of a holy man needing neither servant nor horse, refuses Maung San's pleas, and remains alone after Maung San returns with the horse.

The prince leaves worldly power, reaches the boundary of his father's kingdom, dismisses servant and horse, crosses into a strange country, and begins the life of a recluse.
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The Soul of a People HE WHO FOUND THE LIGHT 31 / HE WHO FOUND THE LIGHT 33 / CHAPTER III / HE WHO FOUND THE LIGHT; lines 1204-1274 confidence: medium

Alone by the river in the dark before dawn, the prince experiences doubt, asks for a sign about whether his effort will be vain and whether he will win the coming struggle, and receives a sign that reassures him he will find what he seeks.

While alone, afraid, and doubtful before crossing, the prince asks for a sign and receives reassurance that he will find what he seeks.
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The Soul of a People HE WHO FOUND THE LIGHT 31 / HE WHO FOUND THE LIGHT 33 / CHAPTER III / HE WHO FOUND THE LIGHT; lines 1204-1274 confidence: high

The narrator says that seekers after truth in those days sought holiness by repudiating what the world valued: fine garments, personal appearance, cleanliness, decency, modesty, and outward observances.

The passage explicitly says seekers after truth sought holiness by utterly rejecting what the world holds good, including fine garments, personal appearance, cleanliness, and decency.
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The Soul of a People HE WHO FOUND THE LIGHT 33 / CHAPTER III / HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 37; lines 1277-1338 confidence: high

The prince takes on the hermits' garments and goes to renowned wise and holy hermits to learn, seeking light from them.

The prince seeks light from hermits, finds their teaching empty, does not despair, and continues the search for truth in the forest.
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The Soul of a People HE WHO FOUND THE LIGHT 33 / CHAPTER III / HE WHO FOUND THE LIGHT / HE WHO FOUND THE LIGHT 37; lines 1277-1338 confidence: high

The prince's soul revolts from the hermits' austerities; he leaves them and judges both palace counsellors and cave or monastery teachers empty.

After finding no teacher among humans, the prince leaves them and goes into the forest to seek truth from nature.
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The Soul of a People HE WHO FOUND THE LIGHT 37 / HE WHO FOUND THE LIGHT 39 / HE WHO FOUND THE LIGHT 41 / HE WHO FOUND THE LIGHT 43; lines 1486-1558 confidence: high

Truth comes to him from his own heart after he had sought it in men and Nature; after purification, he sees in his own soul what he had sought, and the passage describes a light in each man's heart.

The passage says he sought truth in men and Nature but found it in his own heart, then preached it to the world.
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The Soul of a People HE WHO FOUND THE LIGHT 43 / HE WHO FOUND THE LIGHT 45 / CHAPTER IV / THE WAY TO THE GREAT PEACE; lines 1561-1607 confidence: medium

The chapter begins as “The Way to the Great Peace” and cites a saying of the Buddha about teaching a doctrine that leads to deliverance from the miseries of life.

The chapter title and attributed saying frame the teaching as a way or doctrine leading to deliverance from life’s miseries.
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The Soul of a People HE WHO FOUND THE LIGHT 45 / CHAPTER IV / THE WAY TO THE GREAT PEACE / THE WAY TO THE GREAT PEACE 47; lines 1610-1746 confidence: medium

The view is called evolution applied to the soul; every man is architect of himself and should consider happiness and misery in order to attain the former and avoid the latter.

The passage presents the search for the cause of misery as necessary to understand how to cure it and to attain happiness.
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The Soul of a People LIVING BELIEFS 15 / CHAPTER II / HE WHO FOUND THE LIGHT 19 / HE WHO FOUND THE LIGHT; lines 751-819 confidence: high

“He went out to seek wisdom” and, after troubles, mistakes, and suffering, “came at last to the truth.”

The central figure goes out to seek wisdom, comes to truth after troubles and suffering, and is said not to be born with knowledge but to seek it through toil.
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The Soul of a People THE FOREST OF TIME / THE FOREST OF TIME 345 / THE FOREST OF TIME 347 / THE FOREST OF TIME 349; lines 11729-11761 confidence: medium

Each man eventually turns to the straight road and learns that the forest is hateful, the flowers deadly, and the thorns terrible.

The passage presents a movement from a hateful forest with deadly flowers and terrible thorns toward a straight road or straight way where peace is found.
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The Soul of a People THE FOREST OF TIME / THE FOREST OF TIME 345 / THE FOREST OF TIME 347 / THE FOREST OF TIME 349; lines 11729-11761 confidence: high

When longing for peace comes, the man goes to the straight way; he is weary, thorn-wounded, scarred by Time's lashes, and Time is called the schoolmaster of the world.

The passage states that no man will remain in the forest forever and that in the end all men will come to the straight road.
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The Soul of a People THE MONKHOOD II / CHAPTER XII / PRAYER / PRAYER 159; lines 5318-5453 confidence: medium

People sit “thinking of the change” to come, “realizing the emptiness of life,” and “wishing for the Great Peace.”

The passage links reflection on emptiness, wishing for Great Peace, meditation, and seeking the light.
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The Soul of a People THE WAY TO THE GREAT PEACE / THE WAY TO THE GREAT PEACE 47 / THE WAY TO THE GREAT PEACE 51 / THE WAY TO THE GREAT PEACE 53; lines 1821-1914 confidence: high

The passage identifies this as Buddha's teaching and says honour, righteousness, truth, and love are beautiful but only the beginning of the way and the gate, not enough to bring a man to Great Peace.

Righteousness, love, truth, and honour are called the beginning, gate, and way; purification enables the seeker to see a further way toward Great Peace.
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The Soul of a People THE WAY TO THE GREAT PEACE 47 / THE WAY TO THE GREAT PEACE 51 / THE WAY TO THE GREAT PEACE 53 / THE WAY TO THE GREAT PEACE 55; lines 1917-1942 confidence: medium

“This is Nirvana, the end to which we must all strive, the only end that there can be to the trouble of the world.”

Nirvana is presented as the end toward which all must strive and as a final haven of rest realized by each person.
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arctic inuit

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

While the wizard is away, guests sing with eyes closed; in the Land of Day souls pass through doorless houses, greet the newcomer as a dead soul, and turn away when he says he is still flesh and blood.

The wizard visits the Land of Day while alive, is recognized as flesh and blood, returns to earth, and reports what he has seen.
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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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The Eskimo about Bering Strait HAVEN TAKES A WIFE / THK RAVEN, THE WHALE, AND THE MINK / THE LONE WOMAN / THE SUN AND THE MOON; lines 29203-29302 confidence: medium

The sun and moon once give light but are taken away; people are left with only starlight, and shamans’ strongest charms fail to end the darkness.

After the sun and moon are taken away and shamans fail, a despised orphan claims he can restore light and asks where the luminaries have gone so he can go after them.
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The Eskimo about Bering Strait THE ESKIMO ABOUT BERING STRAIT / III 1 / DOLL FESTIVAL / BLADDER FEASTS; lines 23904-23992 confidence: medium

A cord attached to the shaman's neck and held by his assistant has been pulled ten or fifteen yards under the floor; the people believe the shaman did it, showing he traveled far away.

The shaman is believed to have traveled far away and then reports a journey into the sea following seal-bladder shades.
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The Eskimo about Bering Strait THE DISCONTENTED GRASS PLANT / THE FIRE BALL / THE LAND OF DARKNESS / THE RAVEN AND THE MARMOT; lines 30982-31059 confidence: high

A Malemut shaman says a great chief lives in the moon; shamans visit him two at a time; animals live in the moon; after pleasing offerings, the chief gives shamans an animal to release on earth so it becomes numerous again.

Shamans are said to travel up to the chief in the moon, and the narrator shaman says he flew like a bird as high as the sky.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 29670-29758 confidence: medium

The first old man asks why he is going north in search of a wife, warns of dangers and bad people, says the traveler may never return, and identifies himself as the traveler's father's brother.

The first old man states that the traveler is going north in search of a wife, and the route is repeatedly described as dangerous.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 29819-29898 confidence: medium

Inside the house are an old man and woman and a beautiful young woman whose dream image caused the traveler's long journey. She says he killed her husband and that the two bears were her brothers, for whom she cries.

The woman inside the house is described as the one whose image appeared in the traveler's dreams and caused his long journey.
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The Eskimo about Bering Strait THE LONE WOMAN / THE SUN AND THE MOON / THE RED BEAR (TA-KU-KA) / THE STRANGE BOY; lines 29993-30078 confidence: medium

In a lower Yukon village, a childless woman tells her husband to go to a solitary tundra tree, bring back part of its trunk, and make a doll.

The husband travels across the tundra on a bright moonlike path to reach the shining tree needed for the doll.
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The Eskimo about Bering Strait THE RED BEAR (TA-KU-KA) / THE STRANGE BOY / THE OWL, GIRL / TALE OF AK'-CHIK-CHU'-GUK; lines 30242-30331 confidence: medium

The mother puts decayed fish roe and bird-skin coats in the umiak; the brothers leave their parents, travel to a large village, enter the kashim, and ask for news of their sister.

The brothers depart in an umiak and ask from village to village for news of their sister.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5597-5692 confidence: medium

Witnesses call to Ititaujang that his wife and child are flying away; he leaves the whale and follows them to the land of birds beyond the horizon.

Ititaujang follows his transformed wife and child toward the land of birds and must pass a sequence of obstacles that he cannot go around.
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The Eskimo of Baffin Land and Hudson Bay, Part I CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY. / V. TRADITIONS. / TALES FROM CUMBERLAND SOUND.; lines 5597-5692 confidence: medium

Ixalu'qdjung helps Ititaujang hear his lost wife across a deep river, gives him a piece of wood as a kayak, tells him to keep his eyes shut, and the kayak disappears when he opens his eyes but reappears when he shuts them again.

A piece of wood functions as a kayak only under the instruction that the traveller keep his eyes shut; opening his eyes causes the kayak to vanish, while closing them restores it.
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The Eskimo of Baffin Land and Hudson Bay, Part I 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 3696-3792 confidence: medium

Persons who can see the souls of humans and animals and visit Sedna are called angakut.

The angakok's light enables extraordinary sight and, under great pressure, he visits Sedna in an episode called nikkatto.
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The Eskimo of Baffin Land and Hudson Bay, Part I TALES FROM CUMBERLAND SOUND. / TALES FROM THE WEST COAST OF HUDSON BAY. / VI. TEXTS FROM CUMBERLAND SOUND. / I. ITIQTAUJAQ.; lines 11616-11734 confidence: high

In the pursuit song, Itiqtaujaq says he is inclined to walk to the hole of heaven and the land of birds and passes a great rapidly boiling kettle by stepping through boiling scalding meat.

Itiqtaujaq follows his wife toward the hole of heaven and land of birds, passing a boiling kettle, a burning lamp, monsters, and closing stones.
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The Eskimo of Baffin Land and Hudson Bay, Part I WEST COAST OF HUDSON BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND. / WEST COAST OF HUDSON BAY.; lines 4601-4734 confidence: medium

Bad-luck and disease diagnosis methods are said to resemble Cumberland Sound practices; in famine, an angakok and huge bear guardian travel to Nuliayoq, defeat a tupilak, and obtain weather and seals.

During famine, the angakok and a bear-shaped guardian spirit journey to Nuliayoq, overcome a tupilak, and secure good weather and plentiful seals.
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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

The angakok may have helper spirits including walrus, bear, man, wolf, raven, owl, other animals, or inanimate things such as a kayak; they return as soon as he needs them.

The angakok’s helpers may be animals, a man, or inanimate things such as a kayak, and they return as soon as he wishes.
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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 HUDSON STRAIT. / PONDS BAY. / IV. CUSTOMS AND RELIGIOUS IDEAS. / CUMBERLAND SOUND.; lines 4972-5071 confidence: medium

In Elematato the angakok is seated on skin, bound with hide thongs, covered with his jacket, calls assistant spirits described as souls of living persons, and these souls undo the knots; his soul is said to have gone to the land of souls above and returned, and the rite is held in winter at full moon.

In Elematato, the angakok is tied and covered, helper souls undo the knots, and the angakok’s soul is said to have gone to the land of souls above before returning.
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The Eskimo of Baffin Land and Hudson Bay, Part II V. TRADITIONS. / TALES FROM CUMBERLAND SOUND. / III 45, / TALES FROM THE WEST COAST OF HUDSON BAY.; lines 7407-7521 confidence: high

A neglected step-son returning alone hears a polar bear behind him; the Bear invites him onto its back and takes him to the edge of the land-floe.

The Bear carries the boy across water to the Bears’ country, where he lives and hunts, then returns him home.
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The Labrador Eskimo ORIGIN OF THE WINDS AND RAIN. / THE HEAVENLY REGIONS. / THE REGIONS BELOW. / THE PLACE WHERE THE CARIBOU LIVE.; lines 8127-8162 confidence: high

A great angekok seeks the place where caribou go into the interior, asks his torngak, and is told to walk until instructed to stop.

The angekok journeys under guidance from his torngak to discover the hidden place where the caribou go.
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The People of the Polar North: A Record ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER / THE TWO BROTHERS; lines 12975-13147 confidence: high

The passage introduces two brothers, Ilimageq and Poulineq, with a mother and sister; Poulineq is described as a great magician with a wife.

The narrative centers on two brothers; one disappears after a soul-flight, and the other undertakes a similar spirit-assisted flight to find and speak with him.
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The People of the Polar North: A Record ELIAS, A WEST GREENLANDER / THE BOY WHO WENT TO THE LAND OF SPIRITS / A WEST GREENLANDIC STORY-TELLER / THE TWO BROTHERS; lines 12975-13147 confidence: high

In winter darkness Poulineq calls the villagers together and says, "I am going to take a soul-flight!"

Both brothers announce a soul-flight, summon spirits, rise into the air, and fly through a window corner to distant places.
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The People of the Polar North: A Record GREENLANDIC WOMAN FROM KANGEQ, NEAR GODTHAAB / MANASSEH / VIGGO, A SLEDGE-DOG / FEEDING THE DOGS; lines 10237-10368 confidence: high

Manasseh is eager to become a missionary, and his conviction of vocation is said to have been produced by a revelation; he is ready to leave wife and home for the heathen.

Manasseh’s vocation arises from a revelation in which old men show him a multitude, and the elder commands him to lead good and bad people through life.
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The People of the Polar North: A Record HARPOON POINT AND POLE / THE MAN WHO WENT TRAVELLING TO LOOK FOR / HIS SON / MOTHER, WITH CHILD IN AMAUT (CARRYING-BAG); lines 7919-7965 confidence: medium

While paddling, the man hears a seal's bone ask him to remove moss from the hole through it; he does so and continues.

The kayak-man moves from one encounter to another: a speaking seal bone, a predatory shell-fish, a man-eating old woman, and the man-eater connected to his son's death.
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The People of the Polar North: A Record KAYAK / HARPOON POINT AND POLE / THE MAN WHO WENT TRAVELLING TO LOOK FOR / HIS SON; lines 7876-7916 confidence: medium

A man travels along the coast through different countries seeking his son, who had gone out in his kayak and not returned.

The passage opens with the man travelling along the coast through different countries to look for his missing son, and the journey continues after each danger.
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The People of the Polar North: A Record KNUD RASMUSSEN (NOVEMBER 1903) / MEN 105 / THE SOUL / THE SOUL THAT ROAMED THROUGH ALL ANIMALS; lines 4320-4441 confidence: high

Illness and death are attributed to loss of soul; a stolen soul can be recovered by a magician; Nivigkana reports a soul-flight below the earth to the dead to save a sick villager.

Illness is attributed to soul loss, and Nivigkana travels below the earth to the dead, seizes Angina's soul, and returns so Angina recovers.
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The People of the Polar North: A Record OLD MERQUSAQ NARRATES / PANIGPAK / THE WIFE OF PANIGPAK / A TRIBAL MIGRATION; lines 1071-1236 confidence: medium

After Qitdlarssuaq hears of Inuit on the other side of the sea, he cannot settle down.

Qitdlarssuaq uses conjurations and soul-journeys with helping spirits to search for the country of unfamiliar Inuit.
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The People of the Polar North: A Record people-of-polar-north-rasmussen; lines 64-91 confidence: medium

The narrator remembers an old Greenlandic woman telling of a people far north at the end of the world who dressed in bearskins and ate raw flesh.

The narrator hears of people at the end of the world and resolves to travel to find them; the passage also gives a special wind-route to the northern lord.
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The People of the Polar North: A Record THE MAN WHO WAS BLOWN AWAY BY THE STORM / KNUD RASMUSSEN (NEW YEAR'S EVE, 1903) / THE GREAT FIRE / THE ORPHAN WHO DRIFTED OUT TO SEA; lines 8195-8206 confidence: high

The orphan boy has a brother described as a great magician; when the little one does not return, the brother begins looking for him in soul-flights.

The orphan has a brother who is a great magician; when the younger brother does not return, the magician searches for him through soul-flights.
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The People of the Polar North: A Record THE RAVEN WHO WAS ANXIOUS TO BE MARRIED / THE OWL WHO WAS TOO GREEDY / THE MAN WHO TOOK A WIFE FROM AMONG THE / WILD GEESE; lines 6555-6671 confidence: medium

The goose-wife bears twin boys, grows homesick, collects feathers and wings, makes a feather coat, and flies away with her children while the husband is seal-catching.

After the wife flies away with the children, the husband pursues, passes multiple blocking beings by magic, and obtains directions from Kajungajorssuaq.
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islamic

The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9949-10043 confidence: medium

Pilgrimage and visitation are commanded; besieged pilgrims send an easy offering, avoid shaving until the offering reaches the place of sacrifice, and redeem necessary shaving by fasting, alms, or offering; lacking an offering requires three days of fasting in pilgrimage and seven after return.

The passage commands pilgrimage, provision for the journey, processions from Arafat, remembrance near the holy monument, and departure or tarrying in Mina.
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The Koran (Al-Qur'an) CHAPTER LXXXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 38516-38545 confidence: medium

Some expound the soul as attaining knowledge of the necessary Being and resting content in contemplation; others understand it as secure in truth or salvation and free from fear or sorrow. The note says this shows Muslims are no strangers to Quietism.

The soul is described as attaining knowledge of the necessary Being or the truth and resting secure, free from fear or sorrow.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22514-22592 confidence: high

Chapter entitled "The Night Journey"; God transported his servant by night from Mecca to Jerusalem to show signs.

The passage states that the servant is transported by night from Mecca to Jerusalem, and the note describes continuation through the seven heavens to God's presence and return the same night.
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The Koran (Al-Qur'an) CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23559-23627 confidence: medium

Moses tells Joshua son of Nun he will not cease going forward until he reaches the place where the two seas meet, or travels for a long time.

Moses travels with Joshua to the meeting of the two seas; the notes explain that he is searching for al Khedr, who is more knowing than he, and that the missing fish marks the place.
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The Koran (Al-Qur'an) CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23559-23627 confidence: low

The note says some imagined that the sea water was miraculously kept from touching the fish, which passed through as under an arch or canal.

The notes report an interpretation that the sea water was kept from touching the fish, so that it passed through as under an arch or canal.
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The Koran (Al-Qur'an) CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23559-23627 confidence: medium

Moses says to his servant Joshua son of Nun that he will not cease going forward until he reaches the place where the two seas meet, or will travel for a long time.

Moses travels with Joshua toward the meeting of the two seas; the note explains the expedition as Moses' search for al Khedr, who was more knowing than Moses, with the fish marking the place.
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The Koran (Al-Qur'an) CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 confidence: high

"they found one of our servants ... unto whom we had granted mercy ... and whom we had taught wisdom"

Moses seeks instruction from a servant taught wisdom by God and must follow without questioning until meanings are revealed.
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The Koran (Al-Qur'an) CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23630-23708 confidence: high

Moses says this is what they sought and the two return by the way they came.

Moses returns to the rock, finds a servant taught wisdom by God, and asks to follow him for instruction and direction.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28143-28208 confidence: medium

Moses leaves the city in fear, prays for deliverance from unjust people, journeys toward Madian, and asks that the Lord guide him in the right way.

Moses journeys toward Madian and prays that the Lord direct him in the right way.
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The Koran (Al-Qur'an) ENTITLED, THE GENII; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37160-37248 confidence: medium

"O THOU wrapped up" is commanded to arise for night prayer and recite the Koran with a distinct, sonorous voice.

The addressee is commanded to pray and recite at night, commemorate the Lord, and separate himself from worldly vanities.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40156-40260 confidence: medium

Moses is indexed with fire in the bush, mission to Pharaoh, miracles, water from the rock, divine speech, law tables, the golden calf, search for al Khedr, and relics in the ark.

The index mentions Moses's expedition in search of al Khedr.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10937-11068 confidence: high

Moses and his servant travel to the confluence of two seas; they forget a fish at a rock, later recall that it took a wondrous path into the sea, and return by their footsteps.

Moses journeys to a liminal water-place, follows the sign of the fish, finds a servant endowed with mercy and knowledge, and asks to follow him for instruction in guidance.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10937-11068 confidence: high

Moses tells his servant he will journey to the confluence of two seas; at the confluence the fish is forgotten and takes a wondrous way into the sea, and Moses and the servant return retracing their footsteps.

Moses journeys toward the confluence of two seas, the fish's wondrous sea-path marks the sought place, and Moses finds a servant taught by God whom he asks to follow for guidance.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 11219-11354 confidence: medium

A note says the loss of a fish is the sign for finding El-Khidr, who is said to have drunk the fountain of life, to live until judgment, and to appear in green robes to Muslims in distress.

El-Khidr is sought through a fish sign, said to have drunk the fountain of life, to live until judgment, and to aid Muslims in distress.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 1313-1435 confidence: medium

Translator note: Muhammad, wandering in the hills near Mecca while anxious after truth, sees Angel Gabriel on a throne between heaven and earth, runs to Chadijah in alarm, desires his mantle, and Gabriel comes down and addresses him.

The translator's note reports Muhammad wandering in anxiety after truth and seeing Gabriel seated on a throne between heaven and earth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 confidence: medium

Pilgrimage and visitation are to be completed; offerings, head-shaving after sacrifice, substitutions by fasting, alms, or offering, and ten days of fasting when no offering is available are prescribed.

The passage describes pilgrimage and visitation, offerings, fasting substitutions, provision for the journey, movement from Arafat, remembrance, and pardon-seeking.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 confidence: medium

New moons are fixed periods for human service and Pilgrimage; piety is fear of God and entering houses by their doors, not by the back.

The passage links new moons, known pilgrimage months, provisions for the journey, Arafat, the holy monument, rites, return, and remembrance of God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26091-26201 confidence: medium

"O ye who believe! fear God. Desire union with Him. Contend earnestly on his path" so as to attain happiness.

Believers are told to desire union with God and contend earnestly on His path to attain happiness.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26091-26201 confidence: low

"O ye who believe! fear God. Desire union with Him. Contend earnestly on his path" so that happiness may be attained.

Believers are commanded to desire union with God and contend earnestly on His path to attain happiness.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: medium

The passage lists early events: visions of Gabriel in Muhammad’s fortieth year during retreat for devotion and meditation at Mount Hira, a period of depression and reassurance, a pause awaiting another angelic vision, private work for three years, and about forty converts including Chadijah and Abu Bekr.

The passage links devotion and meditation at Mount Hira with visions of Gabriel at the beginning of Muhammad’s career.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: medium

The Suras are characterized as the work of one who began as a thoughtful enquirer after truth and proceeded to found a system; they are said to have been intended for hearers and promulgated by public recital.

The passage links visions of Gabriel with a period of devotion and meditation on Mount Hir and with Muhammad's search for truth and teaching career.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: high

The passage lists the vision of the midnight journey to Jerusalem and the Heavens, night meetings at Acaba with pledges of fealty, the command to believers to emigrate to Yathrib/Medina, Muhammad and Abu Bekr's escape to the cave of Thaur, and the flight to Medina.

The passage explicitly names a vision of the midnight journey to Jerusalem and the Heavens.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 confidence: medium

“carried his servant by night... from the sacred temple of Mecca to the temple that is more remote, whose precinct we have blessed” to show him signs.

A servant is carried by God at night from one sacred temple to another blessed temple so that divine signs may be shown.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8257-8307 confidence: medium

The criticized speakers reply that unbelief comes from learning and logic, call learning a veil, and say truth is discovered within by the light of truth; its sparks are said to have spread mischief.

The passage reports claims that learning is a veil, logic is merely mental work, and truth is discovered inwardly by a light of truth.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8257-8307 confidence: medium

The passage cites 'Praise be unto me' and says this way of talking causes mischief among common people, including husbandmen who neglect tillage under pretence of purifying their souls and attaining degrees or conditions.

The passage says husbandmen neglect tillage under pretence of purifying their souls and attaining special degrees or conditions.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2459-2507 confidence: low

The narrator says Mohammed was persuaded of divine unity, saw idolaters, Christians, and Jews as violating it, and might have thought rescuing the world from ignorance and superstition meritorious and providentially assigned to him.

The passage links Mohammed's possible sense of providential destiny with solitude and annual retirement to a cave on Mount Hara.
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native american california

Creation Myths of Primitive America BY JEREMIAH CURTIN. / CONTENTS. / RUSSIAN MYTHS / AND FOLK-TALES.; lines 22287-22312 confidence: medium

"Go to the Verge of Destruction and bring ... back Shmat-Razum."

A title commands going to the Verge of Destruction and bringing back Shmat-Razum.
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Creation Myths of Primitive America CONTENTS / NORWAN 69 / INTRODUCTION / INTRODUCTION; lines 761-878 confidence: high

Communication with divinity and spirits is described as central; spirits manifest only to chosen persons; groups may go to the mountain place, but only some receive visions or become seers.

The passage describes a prescribed preparation after puberty at a mountain water place, but only selected people receive visions and become seers or doctors.
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Creation Myths of Primitive America OLELBIS / MEM LOIMIS / NORWAN / TULCHUHERRIS; lines 20791-20901 confidence: medium

Sacred springs and small mountain lakes are prominent in Modoc religion; an aspiring magician or doctor fasts and watches there until spirits may appear.

Aspiring magicians or doctors go to sacred mountain springs, fast, and watch for spirits; the Shasta coyote is sent to a sacred mountain for sorcerous transformation.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 11270-11405 confidence: high

Sedit returns to his basket, places it east of the pit and the rootstick east of the basket, and tells them to move or fall east if Satok asks where he went.

Sedit leaves his work and home situation to follow the song of Kele's daughters across the landscape.
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Creation Myths of Primitive America PERSONAGES / KELE AND SEDIT / KELE AND SEDIT / PERSONAGES; lines 11407-11548 confidence: medium

Sedit hears the song again, follows it to places including Hin Pom, encounters dancing Hinwa people, and tells them he has no news from his travels.

Sedit repeatedly hears, answers, and follows a song that starts and stops and leads him through places and eventually around the mountain.
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Creation Myths of Primitive America PERSONAGES / KOL TIBICHI / KOL TIBICHI. / PERSONAGES; lines 12380-12557 confidence: medium

Pun visits Igupa Topa, says he is full grown and going far away to the north. Igupa knows Pun intends to get Wakara's youngest daughter and knows suitors are killed at Tuina's sweat-house; he tells Pun to wait and says he will go with him.

Pun travels north intending to get Wakara's youngest daughter, while Igupa knows earlier suitors were killed at Tuina's sweat-house.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10247-10412 confidence: medium

Keriha talks to Hubit over many days, asks why he is there and what he will do, and threatens to kill him, while Hubit gives no answer.

Keriha repeatedly asks what Hubit will do, Norwanchakus says Keriha wants to know and see everything, and Keriha follows Hubit to discover where or how he will go.
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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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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10569-10734 confidence: medium

Norwanchakus has Tsiwihl brought and asks that young men go up to ask Sas about his brother, saying he thinks Sas must know.

Norwanchakus believes Sas must know where Keriha is and directs others to reach the sky to ask him.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 10736-10882 confidence: medium

After Sas passes the middle of the sky, Tsiwihl sees the boy coming down; the boy returns to the ground and Norwanchakus asks what he saw and heard in the country above.

The boy leaves the ground for the sky, meets Sas in the upper country, and returns to tell Norwanchakus what he saw and heard.
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Creation Myths of Primitive America PERSONAGES / NORWANCHAKUS AND KERIHA / NORWANCHAKUS AND KERIHA / PERSONAGES; lines 9786-9924 confidence: medium

Keriha says the news is the best yet, that the two bags should be brought, and that opening one will make the world dark while opening the other will bring daylight; he also values the acorns.

Pawnit and Tsaik travel beyond the sky to an eastern hill in order to obtain the bags whose contents are daylight and darkness.
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Creation Myths of Primitive America PERSONAGES / OLELBIS AND MEM LOIMIS / OLELBIS AND MEM LOIMIS / PERSONAGES; lines 3255-3415 confidence: medium

Toko Kiemila and an old man say they cannot live without water; the old man says Kopus in Hlihli Pui Hlutton is a great Hlahi who sings and dances every night and might bring water back.

Hubit proposes bringing Kopus, a Hlahi who sings and dances, so that he may bring water back; Olelbis commissions him to hlaha, find Mem Loimis, and restore water.
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Creation Myths of Primitive America PERSONAGES / OLELBIS AND MEM LOIMIS / OLELBIS AND MEM LOIMIS / PERSONAGES; lines 3417-3585 confidence: medium

The yapaitu speaking through Kopus says it has looked all around the world and sensed everything, but tonight cannot see, hear, or smell anything useful.

Kopus and then Sanihas Yupchi perform hlaha and spirit dancing to learn where Mem Loimis went, while spirits are expected to provide knowledge.
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Creation Myths of Primitive America PERSONAGES / OLELBIS AND MEM LOIMIS / OLELBIS AND MEM LOIMIS / PERSONAGES; lines 3587-3726 confidence: medium

Sanihas Yupchi tells Wokwuk and Kut that their mother is far east and that after three horizons they will see their two brothers, Kahit's sons; he cites his yapaitu, Patkilis's Winishuyat, and is described as Tsaroki Sakahl and a great person.

Wokwuk and Kut are sent east to find their mother and brothers after passing three horizons, and they receive invisible guidance and a special sky-raising implement.
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Creation Myths of Primitive America PERSONAGES / TITINDI MAUPA AND PAIOWA / PERSONAGES / PERSONAGES; lines 17143-17302 confidence: medium

Tsore Jowa sees her dead sister, wraps the body in a buckskin skirt, counts the hearts, and says her eldest brother’s and father’s hearts are not there; the brothers mention a morning cry from the north.

Tsore Jowa follows a northern cry to find Juka, and Jamuka’s daughters follow singing to find another buried man.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8391-8544 confidence: medium

The old man asks whether Tsaroki wants a companion, then tells him to go west at dark to Nomhawena Pokaila, his grandmother, who will tell him about his brother.

Waida Dikit instructs Tsaroki to leave at night and provides a narrow bright trail through darkness to reach the grandmother's house.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8704-8859 confidence: medium

Waida Dikit says they want Waida Werris, Patkilis, and Sedit; Patkilis lives far in the East behind the sky, beyond where the sky touches the earth, and Sedit lives with him; no known person can go to them.

Waida Dikit seeks figures living beyond the place where the sky touches the earth; known messengers cannot reach them, and Lutchi is selected and starts out.
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Creation Myths of Primitive America SEDIT AND THE TWO BROTHERS / PERSONAGES / H AWT / PERSONAGES; lines 8704-8859 confidence: medium

Tsaroki is sent northwest, reaches a place near where the sky touches the earth, enters a crowded sweat-house, and sees Nop Pokte and the small Nop Loimis dancing; Nop Loimis has rattling fawn's feet tied behind her head, and Nop Kiemila is the house master.

Tsaroki and Kinus both travel near places where the sky touches or comes down to the earth, and the desired destination lies beyond that boundary.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17477-17633 confidence: high

Juiwaiyu lives far away in the eastern south with his old, beautiful parents, hunts and fishes happily, and one night dreams of two girls living beyond Wahkalu, north of that mountain.

Juiwaiyu's dream of two beautiful sisters directly motivates his declaration that he must find them and his departure despite warnings.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17477-17633 confidence: high

Juiwaiyu's parents tell him not to go, saying he will never return and those people will kill him; his mother tells him to stop at wise uncle Jupka's house and says thunder and a sprinkle of rain will show he has arrived safely.

Jupka, identified as wise and necessary for Juiwaiyu's survival, makes himself small and is hidden in Juiwaiyu's hair to accompany him.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17477-17633 confidence: medium

Juiwaiyu tells Jupka he dreamed of two sisters, daughters of Damhauja; Jupka advises him to forget them because the place is bad, every stranger is killed there, many men have gone seeking the sisters and never returned, and Jupka himself barely escaped with his life.

Jupka states that every stranger is killed in the sisters' country and that many men have sought them without returning.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17635-17790 confidence: high

Jupka explains that near a small mountain east of Wahkalu there are three roads: a barely visible narrow right road, a smooth wide middle road scattered with fresh clover, and a left road; only the right road is safe.

The traveler faces a three-road choice in which the correct path is barely visible, while the attractive middle route kills and the left route leads nowhere.
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Creation Myths of Primitive America THE DREAM OF JUIWAIYU AND / HIS JOURNEY TO DAMHAUJA'S / COUNTRY / PERSONAGES; lines 17792-17946 confidence: medium

Two girls come toward the mountain singing; Juiwaiyu hides behind a tree, causes wood to appear, hears that they dreamed of a man, catches their hands, and says he dreamed of them too before telling them he will follow to their father's house.

The sisters speak of dreaming of a man, and Juiwaiyu tells them that he dreamed of them and they dreamed of him before he follows them to their father's house.
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Creation Myths of Primitive America TIRUKALA / THE FINDING OF FIRE / HAIKA KAINA / JUIWAIYU; lines 21666-21783 confidence: medium

Juiwaiyu notes list dreams, sun-course stopping or slackening, music, right-road choice, vermin storm, Jupka as monitor/helper, inexhaustible venison, mountain music, countless deer in a fawn body, race, animal encounters, storm, Damhauja's drowning and resurrection.

The Juiwaiyu notes list the importance of dreams and the choice of the right road among the tale's valuable elements.
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Yana Texts III. SUPPLEMENTARY YANA MYTHS32 / I. THE CREATION OF MEN.330 / II. THE CONTEST OF FOX AND COYOTE.334 / III. THE LOST BROTHER.339; lines 4283-4382 confidence: medium

Flint Boy tells Djuwa'lklaina of a dream about a woman and her father at Yallo Bally mountain; Djuwa'lklaina identifies Tcuitcuiwayu, and Flint Boy plans to go with his nephew to marry the daughter.

Flint Boy dreams of a woman and her father at Yallo Bally mountain and plans to travel there with his nephew to marry the daughter.
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Yana Texts VIII. RABBIT WOMAN AND HER CHILD. / IX. COYOTE AND RABBIT GAMBLE. / X. GOPHER AND RABBIT GAMBLE. / XII. LOON WOMAN.346; lines 4753-4857 confidence: high

In the next episode, Moon lives in the west. Lion, Wolf, and Silver Fox go to seek Moon's daughter, but Moon makes deadly smoke from brains in the fire and gives a pipe; the suitors are killed and thrown outside.

Multiple suitors seek Moon's daughter and die from Moon's smoke and tobacco, while Pine Marten arrives last and survives the ordeals.
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islamicate folklore

The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10618-10728 confidence: high

The old woman says the house lacks three things: the Talking Bird, the Singing Tree, and the Golden Water, and describes their special properties.

The passage names three extraordinary objects, gives a distant location for them, and has Bahman depart to seek them.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10618-10728 confidence: high

The old woman identifies the Talking Bird, the Singing Tree, and the Golden Water and describes their effects: attracting singing birds, leaves that sing, and an inexhaustible fountain from one drop.

The passage centers on obtaining the Talking Bird, Singing Tree, and Golden Water, and Bahman departs to seek them.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10730-10836 confidence: high

"I seek the Talking Bird, the Singing Tree, and the Golden Water."

Bahman travels from far away to seek the Talking Bird, Singing Tree, and Golden Water, and receives directions to obtain them.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10730-10836 confidence: high

Bahman asks about the Talking Bird, Singing Tree, and Golden Water; the dervish warns that the road is extremely dangerous, that other brave men did not return, and that enemies may be invisible.

Bahman travels from afar to seek the Talking Bird, Singing Tree, and Golden Water, and asks a dervish for the exact location.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10838-10945 confidence: high

Prince Perviz mourns Bahman but resolves to begin the same quest; before departing he gives Princess Parizade a hundred-pearl chaplet whose sticking beads will indicate that his brother's fate has befallen him.

The passage centers on repeated attempts to obtain the Talking Bird, Singing Tree, and Golden Water after hearing of their exceptional qualities.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10838-10945 confidence: high

On the twentieth day, Perviz meets the dervish where Bahman had met him, asks about the Talking Bird, Singing Tree, and Golden Water, and is told that a similar young man recently passed and never returned.

Perviz and Parizade seek the Talking Bird, Singing Tree, and Golden Water, and both ask the dervish how to reach them.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: high

The princess seizes the cage; the bird calls her brave, explains that it joined the voices to preserve its freedom, and swears to serve her faithfully.

The princess obtains the Talking Bird, the Golden Water, and the Singing Tree twig after reaching the mountain goal.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: high

Princess arrives at the mountain, stops her ears with cotton, climbs despite insulting voices, and hears the bird call, “Return, return!”

The princess climbs the mountain with cotton in her ears while hostile voices and the bird command her to return, yet she continues to the cage.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: high

The princess seizes the cage; the bird calls her brave, explains it defended its freedom, and swears to serve her faithfully.

Once captured, the Talking Bird swears to serve and gives directions to the Golden Water, the Singing Tree, and the means of restoring the black stones.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 10947-11054 confidence: high

The princess asks where the Golden Water is found; the bird describes the place, and she fills a small silver flask.

The passage explicitly presents the Talking Bird, Singing Tree, and Golden Water as the three wonders promised to the princess, and she obtains all three.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1281-1407 confidence: medium

The Sultan says he cannot rest because the fish signify a mystery he must clear up.

The Sultan leaves courtly company and his camp alone at night to investigate the unexplained fish and lake.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 1281-1407 confidence: medium

The Sultan says the fish signify a mystery, learns from the fisherman that they come from a lake among four hills beyond mountains, travels there, sees clear water with four kinds of fish, and camps beside the lake.

The Sultan declares he must clear up the mystery, traces the fish to their source, and departs alone from camp at night to investigate.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3043-3146 confidence: medium

They explain that a monstrous roc will mistake him for a sheep, carry him into the sky, set him on a mountain, and that he must cut off the skin and walk to an open gold-and-jeweled castle.

The narrator is directed to continue from the mountain to an always-open gold-and-jeweled castle where he will learn what cost the hosts their eyes and caused their penance.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3148-3248 confidence: medium

The castle has a square court with one hundred doors: ninety-nine of rare woods and one of gold, opening toward gardens or storehouses.

The narrator wanders into a glorious castle of one hundred doors, each opening onto gardens, storehouses, orchards, an aviary, a treasury, or the forbidden chamber.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 3250-3355 confidence: medium

The ten young men say they cannot receive the narrator for penance and instruct him to depart to the Court of Bagdad to meet one who can decide his destiny.

The young men direct the narrator to the Court of Bagdad, where he is to meet one who can decide his destiny.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6065-6192 confidence: high

Marzavan hears the princess's history and says, "Take patience yet a little longer," then departs to explore other countries and seek the one for whom she sighs.

Marzavan hears the princess's history, tells her to be patient, and leaves to explore other countries, saying the man she longs for will not be far off when he returns.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6428-6544 confidence: medium

At the tent doorway, a bird swoops down, takes the stone in its beak, flies away, then swallows it as Camaralzaman pursues.

The bird steals and swallows the talisman, causing Camaralzaman to pursue it through varied terrain for ten days and arrive at an unknown town.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 6428-6544 confidence: medium

As the prince holds the stone in his palm, a bird swoops down, takes it, later swallows it, and continues flying farther away as he pursues it.

A bird steals and swallows the talisman, and the prince pursues it for ten days until he reaches an unfamiliar seaside town.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 690-804 confidence: medium

The narrator says the ten years are nearly passed and he is travelling to find the fairy; on the way he met the merchant and the old man with the hind.

The narrator says the ten-year term is nearly passed and he is on the road to find the fairy.
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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 8605-8711 confidence: medium

The narrator and dervish travel with camels to a narrow valley or open space enclosed by two mountains with cliffs no human could climb; the dervish tells him to make the camels lie down for loading.

A guide leads the narrator to a mountain-enclosed place where fire, perfumes, smoke, and unknown words open a rock to reveal a palace of treasure.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9138-9247 confidence: high

The story of Ali Cogia begins: he is a Bagdad merchant without wife or child; for three nights he dreams that an old man reproaches him for delaying pilgrimage to Mecca.

Ali Cogia repeatedly dreams of an old man reproaching his delay of pilgrimage, treats the dream as a direct warning, and resolves to travel to Mecca.
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The Arabian Nights Entertainments The Arabian Nights Entertainments; lines 9138-9247 confidence: high

The tale of Ali Cogia begins: in Haroun-al-Raschid's reign, Ali Cogia of Baghdad dreams three nights running of an old man reproaching him for delaying pilgrimage to Mecca.

Ali Cogia repeatedly dreams of an old man reproaching him for delaying pilgrimage to Mecca and resolves to set out.
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native american southeast

Myths of the Cherokee III--NOTES TO THE HISTORICAL SKETCH / SYNONYMS / IV--STORIES AND STORY TELLERS / V--THE MYTHS; lines 11780-11872 confidence: medium

The Wild Boy rolls a gaming wheel in several directions; it does not return from the Sunland, so the brothers go east and find Kana'ti with a little dog, which they know is the wheel.

The Wild Boy sends a gaming wheel toward several directions; its failure to return from the Sunland identifies the direction in which the brothers seek Kana'ti.
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Myths of the Cherokee IV--STORIES AND STORY TELLERS / V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION; lines 12207-12307 confidence: high

Several young men prepare bows, arrows, parched corn, and moccasins and travel east to find where the Sun lives, passing tribes known, heard of, and unknown, including root and acorn eaters.

Several young men set out toward the east to find the Sun's dwelling and see what the Sun is like.
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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 21380-21463 confidence: medium

The journey-to-the-sunrise story is said to have parallels in many tribes; Swimmer’s version has travelers near the sunrise finding a race of black men at work and omits any arrival at the ocean.

The named story concerns travelers going near the sunrise, and the note says it has parallels in many tribes.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 21380-21463 confidence: high

In the Omaha story summarized, travelers come to the end of the sky where it descends into the ground; one fails to jump across and is carried under the ground, while others go behind the other world and return.

In both the Omaha and Tillamook summaries, travelers reach a dangerous sky boundary, and one traveler is caught or injured during passage.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 22925-23036 confidence: medium

Note 51 says Âgan-uni'tsi's search for the Uktena is a major Cherokee tradition about the mythic monster Uktena and the origin of the Ulûñsû'ti; one variant makes the talisman a scale from the serpent's seventh ring.

The passage identifies Âgan-uni'tsi's search for the Uktena and mentions shelters built before attacking the Uktena.
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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

Prayer, fasting, and vigil are described as requirements for spiritual vision; young warriors entering manhood undergo several days of ordeal to obtain a vision of their medicine guide and protector.

The note states that young warriors entering manhood undertook several days of prayer, fasting, and vigil to obtain spiritual vision and a medicine guide.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24313-24424 confidence: high

A seven-day fast appears in several Cherokee myths for those seeking to join spirit people; priests say abstinence from earthly food spiritualizes human nature and quickens spiritual vision; ordinary ceremonial fasts last one day, while important ones last four or seven days.

The passage says a seven-day fast is required for those who would join spirit people and is explained as spiritualizing human nature and quickening spiritual vision.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 13489-13587 confidence: medium

For an Eagle dance, the specialist goes alone to the mountains, prays and fasts, kills a deer, places it on a high cliff, hides, and sings to call eagles down.

The eagle killer goes alone to the mountains, fasts and prays, kills a deer lure, and sings to call eagles in order to obtain feathers for the Eagle dance.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14252-14350 confidence: high

Uktena is described as tree-trunk-sized, horned, with a blazing diamond on the forehead, fire-like glittering scales, colored spots, and a vulnerable seventh spot containing its heart and life.

Many daring warriors sought the Ulûñsû'ti, but only Âgan-uni'tsi returned successful, and the attempt is said to be worth a man’s life.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14352-14452 confidence: high

The Cherokee capture the Shawano medicine-man Âgan-uni'tsi, who offers to find the Ulûñsû'ti; the Ulûñsû'ti is a blazing-star-like object in the Uktena's forehead, powerful for a medicine-man but deadly to seek.

Âgan-uni'tsi undertakes a search for the Ulûñsû'ti, a powerful object in the Uktena's forehead, despite the stated danger of certain death.
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Myths of the Cherokee V--THE MYTHS / WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION; lines 14959-15050 confidence: high

Thunder lives in the west near the sunset behind water; after one of Thunder's journeys east, a child is born there who is said to be his son, develops scrofula sores, and is told by his mother to seek Thunder for a cure.

The afflicted boy travels west to find Thunder, identified as his father and as a doctor able to cure him.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 15469-15578 confidence: medium

Atagâ'hi is an enchanted lake in the Great Smoky Mountains; people know of it but cannot see it, and a hunter would see only a dry flat unless prepared by prayer, fasting, and vigil.

Atagâ'hi remains invisible to ordinary sight but appears after prayer, fasting, and an all-night vigil.
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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 16084-16182 confidence: high

Invisible spirits warn people of future wars and misfortunes and invite them to live with the Nûñne'hi under mountains and waters if they gather in townhouses, fast seven days, and remain silent.

Invisible spirits instruct people to fast seven days in townhouses without shouting so they can see the spirits and be taken to live with the Nûñne'hi under mountains and waters.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16370-16466 confidence: medium

The brother learns his sister has gone away, follows the giant's footprints, and finds successive resting places with traces of a birth and children crawling, walking, and running; footprints remain visible in rock.

The brother persistently follows the trail to the mountain and repeatedly seeks to see his sister's unseen husband inside Tsunegûñ'yi.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16553-16643 confidence: medium

Tsuwe'nahi says he was driven out as a poor hunter; a stranger invites him to a nearby town and takes him to Tsuwa`tel'da, where they come to a cave.

The stranger leads Tsuwe'nahi to a cave at Tsuwa`tel'da that runs to the heart of the mountain, where there is an open country, large settlement, and many people.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17583-17677 confidence: high

At night a voice speaks to the younger woman, asks if they are resting there, tells them to keep on, says they will come out where captured, assures no harm, and says they will find food the next day.

A voice repeatedly addresses the younger sister at night, gives directions, promises protection, and foretells food and the return home.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 18040-18135 confidence: medium

Shawano raid Kanuga and carry off a woman and two children; a Cherokee pursuing party is raised, and Kâ'lanû is called to use magic arts while chiefs smoke around a fire and hear owl cries before his return.

Kâ'lanû uses magic arts to determine the enemy's direction and distance, returns within a pipe-smoking interval, and repeatedly scouts ahead in a mysterious way.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 20118-20209 confidence: medium

Several famous hunters fail to return from a hunting trip; the nation sends medicine men to make a pilgrimage and determine the cause.

Medicine men are deputed to make a pilgrimage toward the river, remain absent a whole moon, and return with knowledge of the hidden gorge and its inhabitants.
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siberian

Aboriginal Siberia - A Study in Social Anthropology CHAPTER XI / THE SHAMAN IN ACTION / THE SHAMAN IN ACTION 229 / THE SHAMAN IN ACTION 281; lines 11655-11753 confidence: medium

The shaman sometimes sinks unconscious while his soul wanders in other worlds, talks with spirits, and asks them for advice; modern shamans are said to do this seldom.

The shaman sometimes sinks unconscious while his soul wanders in other worlds, talks with spirits, and asks advice.
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Aboriginal Siberia - A Study in Social Anthropology SOME CEREMONIES 293 / SOME CEREMONIES 295 / SOME CEREMONIES 297 / SOME CEREMONIES 200; lines 14946-15037 confidence: high

The kam mounts a goose-like scarecrow, flaps his arms as wings, and chants: “Skyward ascend, O bird!” The goose replies through the shaman.

The kam chants skyward ascent while mounted on a goose-like steed and later performs a religious drama explicitly described as a pilgrimage to Bai-Yulgen in heaven.
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Aboriginal Siberia - A Study in Social Anthropology SOME CEREMONIES 297 / SOME CEREMONIES 200 / SOME CEREMONIES 301 / SOME CEREMONIES 303; lines 15150-15263 confidence: medium

From Yulgen the shaman learns whether a sacrifice is accepted, obtains information about the coming harvest, learns what sacrifices are expected, and designates the neighbor and animal required for sacrifice.

The shaman communicates with Yulgen, gains information unavailable to others, reaches ecstatic exhaustion, collapses, and later awakens as if after a long absence.
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Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 213 / THE ACCESSORIES OF THE SHAMAN 215 / THE ACCESSORIES OF THE SHAMAN 217 / THE ACCESSORIES OF THE SHAMAN 219; lines 11051-11153 confidence: medium

The coat has an arrow to frighten hostile spirits, copper disks, and four empty tobacco-bags with imaginary tobacco offered to spirits while the shaman wanders in their country.

Imaginary tobacco is carried on the coat and offered to spirits while the shaman wanders in their country.
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Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 217 / THE ACCESSORIES OF THE SHAMAN 219 / THE ACCESSORIES OF THE SHAMAN 221 / THE ACCESSORIES OF THE SHAMAN 223; lines 11277-11383 confidence: medium

"They represent the horses on which the shaman rides to the upper and lower worlds."

Horse-staves are said to represent horses on which the shaman rides to upper and lower worlds, and the drum is said to symbolize the horse for shamanic flight.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN IN ACTION 229 / THE SHAMAN IN ACTION 281 / THE SHAMAN IN ACTION 233 / THE SHAMAN IN ACTION 235; lines 11855-11963 confidence: medium

The shaman asks the powerful master to command him, addresses all who will go with him, tells uncommanded ones not to follow, and orders the addressees to keep distance, look, heed, and take care.

The shaman addresses those who will go with him, excludes uncommanded followers, and asks guiding figures to correct his way, show his path, and pave the roadway.
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Aboriginal Siberia - A Study in Social Anthropology THE SHAMAN 187 / THE SHAMAN 189 / TYPES OF SHAMANS 193 / TYPES OF SHAMANS 105; lines 9832-9939 confidence: medium

Black shamans offer sacrifices to abassylar, shamanize, foretell the future, call spirits, wander into spirit-land, and recount their journeys.

Black shamans are said to wander into spirit-land and give accounts of their journeys there.
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Aboriginal Siberia - A Study in Social Anthropology THE ACCESSORIES OF THE SHAMAN 219 / THE ACCESSORIES OF THE SHAMAN 221 / THE ACCESSORIES OF THE SHAMAN 223 / THE ACCESSORIES OF THE SHAMAN 225; lines 11386-11490 confidence: medium

The Samoyed shaman's costume includes a chamois-leather coat with red cloth, covered eyes and face because of supposed inner sight into the spirit-world, head-bands, and an iron disk on the breast.

The Samoyed shaman's eyes and face are covered because he is supposed to penetrate the spirit-world with inner sight.
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Chukchee Mythology BOGORAS, CHI / I2. 2 / I3- 1 / IV. TALES OF RUSSIANIZED NATIVES.; lines 6753-6819 confidence: medium

Raven reaches the middle of the sea, sees the Sea-Spirit's house under the ice and water, enters after removing his coat, answers respectfully when the Sea-Spirit tries on the coat, and asks for food.

Raven and Fox each travel to the middle of the sea and enter the Sea-Spirit's house located under the ice and water.
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Chukchee Mythology Chukchee Mythology / part in the thanksgiving ceremonial. / BOGORAS, CHI; lines 3445-3625 confidence: high

The husband returns, asks his mother where the woman is, learns her brothers carried her away, asks for new boots, and makes a bow and arrows while his mother makes boots.

The husband prepares boots, bow, and arrows, then crosses sea-space by land made from arrows to reach the Polar-Bear country where his wife and sons are.
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Chukchee Mythology Chukchee Mythology; lines 280-375 confidence: medium

The father tests the western shaman by sending him to look for Children's-Death; he travels among all kinds of beings, returns without success, then goes underground and again says he could not find him.

The father sends the western shaman to look for Children's-Death; he searches among beings, underground, and finally goes to the Being-of-Darkness before seeing Children's-Death.
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Chukchee Mythology Chukchee Mythology; lines 377-474 confidence: high

The father sends the shaman to look for Children's-Death; a direction is given to a neighbor's house, where a being is described as an old man and a blood-smeared mouth; Children's-Death is asked to come and first refuses.

The father repeatedly sends the shaman to seek Children's-Death and later Death/Iu'metun among beings and underground places.
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Chukchee Mythology Chukchee Mythology; lines 685-779 confidence: medium

The wrong-doers dig a cellar, fill it with hairy grubs that grow large, push the husband into it, and the grubs consume him; he had told his wife to remember to dig the ground in the cellar.

The wife follows her husband's working-trail through marked places and reaches him after he has been consumed by grubs and has married among the ke'let.
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Chukchee Mythology Chukchee Mythology; lines 685-779 confidence: medium

The husband asks for a drum, searches among various Beings, then among those of Morning Dawn and Mid-Day, and finally sees the starving human wife among the Ground-Beings; she says the other wife made the cellar to murder her.

The husband uses the drum to search among various Beings, Morning Dawn, Mid-Day, and Ground-Beings until he finds the missing wife.
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Chukchee Mythology part in the thanksgiving ceremonial. / BOGORAS, CHI / I2. 2 / I3- 1; lines 5988-6046 confidence: medium

The ke'lE tells the boy to cross the sea, take the pretty young wife from the bad murderous ke'lE living there, and use his eight uncles as boat-paddlers; the grandmother is to summon them.

The ke'lE commands the boy to go across the sea and take the pretty young wife from a bad murderous ke'lE, with a boat crew of eight uncles.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 3543-3625 confidence: medium

“Sea-Wanderers” begins with a large Maritime village on a seashore island; travelers wish to see sea wonders, and one is a knowing one versed in incantations, including a Zyrian incantation.

The travelers decide to see the wonders of the sea, include a knowing one skilled in incantations, and set off by skin boat.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia II. TALES OF THE LAMUT.1 / III. KOLYMA TALES. / F. B. / W. B.; lines 3894-3980 confidence: medium

La’la tells his children to stay hidden at home, asks Buzzard and Bluejay about his wife, and Bluejay identifies the abductor as Raven-Son with iron beak and grass tail, giving La’la the direction to go.

La’la departs to seek his wife and receives information from Bluejay and detailed guidance from an old woman in a ground hole.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 1824-1867 confidence: medium

The boy shoots an arrow through Underskin's chimney-hole; she reveals that Raven-Man carried off his sister and killed his brother, and the boy resolves to search for them.

After learning that Raven-Man carried off his sister and killed his brother, the young man leaves against his parents' wishes to look for them.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1 / II. TALES OF THE LAMUT.1 / III. KOLYMA TALES.; lines 2215-2275 confidence: high

Alder-Block asks to leave to see the wonders of earth and sea; his foster mother objects because she depends on him, but he leaves at night and travels across the sea to an island.

Alder-Block asks to leave to visit wonders and then departs secretly by night across the sea.
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Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia / INTRODUCTION. / I. TALES OF THE TUNDRA YUKAGHIR.1; lines 670-759 confidence: medium

In the silver tent a wounded woman lies moaning beside two men who call her their sister; she says the visitor did not harm her, that his wife killed her, and instructs him to cross two lands to a silver hill and catch one of three she-storks to restore her to life.

The wounded woman says that if the man wants to restore her to life, he must travel to a third country and catch one of three she-storks.
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egyptian

Development of Religion and Thought in Ancient Egypt THE AGE OF PERSONAL PIETY 349 / THE AGE OF PERSONAL PIETY 351 / THE AGE OF PERSONAL PIETY 353 / THE AGE OF PERSONAL PIETY 355; lines 13289-13354 confidence: medium

Older hymns are described as objective, mythic, and external to the worshipper; the passage says prayer now becomes inner personal experience and individual communion with God.

The passage explicitly describes prayer as inner personal experience and individual communion with God, further associated with silent and hidden prayer.
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Development of Religion and Thought in Ancient Egypt THE AGE OF PERSONAL PIETY 349 / THE AGE OF PERSONAL PIETY 351 / THE AGE OF PERSONAL PIETY 353 / THE AGE OF PERSONAL PIETY 355; lines 13289-13354 confidence: medium

'Thou sweet Well for him that thirsteth in the desert'; the well is closed to one who speaks, open to one who is silent, and found by the silent one who comes.

The deity is addressed as a sweet Well for the thirsty in the desert; it is closed to the speaker, open to the silent, and found when the silent one comes.
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Egyptian Ideas of the Future Life CHAPTER I. / THE BELIEF IN GOD ALMIGHTY. / CHAPTER II. / OSIRIS THE GOD OF THE RESURRECTION.; lines 1307-1386 confidence: medium

Isis learns, through reports attributed to demons, that the chest was carried by sea to Byblos, enclosed by a tamarisk tree, and made into a roof-supporting pillar by the king.

Isis seeks and recovers the chest containing her dead husband, opens it, embraces his corpse, and mourns.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1828-1919 confidence: high

Thoth discovers Na-nefer-ka-ptah’s seizure of the book only after some days, complains to Ra, and the remarks describe Ra as a required authority while gods act through a power or angel; the passage contrasts this with Anpu and Bata.

The passage refers to Na-nefer-ka-ptah’s seizure of Thoth’s book and Setna’s later struggle to obtain the magic roll, whose spells extend perception to animal speech and the unseen.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1921-1992 confidence: medium

Three dervish shekhs, Bedawi, Erfa'i, and Desuki, go to Baghdad for a jar of water of Paradise from Derwisha Bint Bari; Desuki commands the earth to swallow her progressively until she orders a servant to bring the water.

The dervish story recounts holy shekhs traveling to ask for a jar of water of Paradise.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK / REMARKS; lines 1921-1992 confidence: medium

The search for the tomb of Ahura and Mer-ab is set in the great cemetery of Koptos and occupies three days and nights in catacombs and on steles; the tomb is associated with the south corner of a town read as Pehemato.

The search for Ahura and Mer-ab's tomb occupies three days and nights in the Koptos cemetery, catacombs, and steles.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1266-1364 confidence: high

Setna Kha-em-uast, son of King User-maat-ra and learned in ancient writings, hears of the magic book of Thoth buried in the cemetery of Memphis and searches for it with his brother An-he-hor-eru, entering Na-nefer-ka-ptah's tomb.

Setna searches for the book in a tomb, while Ahura's story recounts Na-nefer-ka-ptah receiving directions to a remote hidden location for the same book.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1366-1458 confidence: high

Na-nefer-ka-ptah insists on going to Koptos for the book despite Ahura's warning, asks the king for the royal boat, and travels south with Ahura and Mer-ab.

Na-nefer-ka-ptah undertakes a journey to Koptos specifically to fetch the book, using the royal boat and magical means to reach its hidden place.
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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty 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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Egyptian Tales, Translated from the Papyri: Second Series, XVIIIth to XIXth Dynasty XIXTH DYNASTY / ANPU AND BATA. / REMARKS / SETNA AND THE MAGIC BOOK; lines 1554-1639 confidence: high

The king orders Setna to go to Koptos and bring Ahura and Mer-ab; Setna receives the royal boat and sails to Koptos.

Setna travels to Koptos, makes offerings, searches cemeteries, catacombs, steles, and inscriptions for three days and nights, and receives supernatural assistance.
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Legends of the Gods: The Egyptian Texts, edited with Translations PLATE IX. / LEGEND OF THE BIRTH OF HORUS, SON OF ISIS AND OSIRIS. / PLATE XV. / A LEGEND OF KHNEMU AND OF A SEVEN YEARS' FAMINE.; lines 1605-1660 confidence: medium

Khnemu speaks to the king: "I am Khnemu, who made thee. My hands knitted together thy body and made it sound, and I gave thee thy heart."

The king encounters Khnemu in the shrine while in a dream, receives divine speech, wakes, and acts on the message through a decree.
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The Book of the Dead CHAPTER VI / CHAPTER VII / CHAPTER VIII / CHAPTER IX; lines 1061-1132 confidence: high

Chapters LXV-LXXVI give victory over enemies, access to the Boat of Ra, free motion, addresses to punishing Seven Spirits, rebirth in the Mesqet Chamber, Henu Boat passage, and mantis guidance to the House of Osiris.

The deceased moves through the Tuat, heaven, earth, boats, the Mountain of Sunrise, the eastern region, Sekhet Aaru, and eventually back to earth.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II AAAAAA / HYMN TO OSIRIS 167 / AAAAAA / P 1; lines 8905-9003 confidence: medium

"Isis, the strong one, the avenger of her brother. She sought him without weariness"

Isis searches for her brother without weariness and goes around the earth in sorrow.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II J H 0 / OSIRIS, JUDGE OF THE DEAD 143 / OSIRIS AS JUDGE 145 / OSIRIS AS JUDGE 147; lines 7602-7632 confidence: medium

In bird form, Isis seeks her brother's body ceaselessly over the earth, uttering cries and moans until she finds it.

Isis ceaselessly searches over the earth for Osiris's body until she finds it.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II SERAPIS 199 / SERAPIS 201 / CHAPTER XIII / ISIS 203; lines 11634-11721 confidence: medium

In the Plutarch summary, Osiris is slain by Typhon/Set; the box containing his body is thrown into the river and carried to sea; Isis finds and hides it, but Typhon finds it and cuts the body into pieces.

Isis conducts a long search for Osiris's body after the box containing it is carried away, finds it, and tries to hide it safely.
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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 death of the divine bull has evil consequences: Istar's curse falls on the heroes, Gilgames is sick, Ea-bani dies after twelve days, and Gilgames mourns and fears death.

Gilgames mourns Ea-bani, fears death, and goes to Xisuthros to learn the secret of immortality.
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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 11666-11746 confidence: high

Xisuthros tells Gilgames of a thorn-covered immortality plant at the ocean bottom; Gilgames dives for it and retrieves it, but a serpent steals it while he bathes, and the plant that changes age into youth is lost to humankind.

Gilgames dives with stones tied to his feet to obtain the thorn-covered plant of immortality from the ocean bottom.
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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 11835-11926 confidence: high

Gilgames's adventures are described as 'in search of immortality'; the mythical Alexander passes through 'a land of thick darkness' and fails to secure the 'waters of life'; the teaching is that humanity remains mortal.

The passage explicitly describes Gilgames's search for immortality and the mythical Alexander's failed attempt to secure the waters of life.
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basque

Basque Legends EZKABI-FIDEL. / SUGGESTED EXPLANATION OF THE ABOVE TALE (THE LADY-PIGEON AND HER COMB). / THE YOUNG SCHOOLBOY. / THE SON WHO HEARD VOICES.; lines 5658-5787 confidence: medium

At a beautiful house, a daughter has shrieked in pain for seven years; the young man cures her, the father offers him authority over the house, and the daughter's ring is cut in two with one half given to him.

The young man cures a daughter who has suffered for seven years, and her father gives him half of her divided ring.
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Basque Legends II--THE HEREN-SUGE.--THE SEVEN-HEADED SERPENT. / THE GRATEFUL TARTARO AND THE HEREN-SUGE. / THE SEVEN-HEADED SERPENT. / THE SERPENT IN THE WOOD.; lines 1894-2033 confidence: high

If she does not find him on return, she must 'wear out seven pairs of shoes, six of leather and one pair of iron ones' before finding him.

The serpent states she must wear out seven pairs of shoes if she fails to find him, and the narrative describes her journey through successive pairs, ending with iron shoes.
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Basque Legends THE CHANGELING. / THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON.; lines 4466-4572 confidence: medium

Dragon and his companion find a beautiful castle in a forest, enter, and find a prepared table, supper, and beds, with nobody appearing.

Dragon and his companion enter a forest castle where food and beds are ready but no visible host appears, leading to the encounter with the hidden young lady.
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Basque Legends THE CHANGELING. / THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON.; lines 4574-4671 confidence: medium

The young lady repeatedly visits while Dragon sleeps, warns that he must not eat, leaves handkerchiefs and a ring, and tells his comrade that Dragon can find her in the City of the Four Quarters.

Dragon seeks the City of the Four Quarters after being told the young lady can be found there, traveling through mountain helpers and an eagle guide.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 4801-4901 confidence: medium

Fidel asks to join the king's war. The king dismisses him as inexperienced, then gives him a blind and lame horse; when it gets stuck in mud, the white mare gives Fidel a beautiful horse, lance, sword, and instructions for entering the city.

The king belittles Fidel and gives him an unfit horse, but the white mare gives him a horse, lance, sword, and instructions that allow him to end the war.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 4801-4901 confidence: high

The king grows old and blind and seeks waters that restore youth and sight. He sends his sons-in-law; their wives give them golden apples, but they fail to find the waters, stop in a city, take wives, and live as they wish.

The king sends his sons-in-law to look for waters that make the old young and restore sight to the blind; Fidel later undertakes the same search.
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Basque Legends THE FISHERMAN AND HIS SONS. / MAHISTRUBA, THE MASTER MARINER. / DRAGON. / EZKABI-FIDEL.; lines 5022-5165 confidence: medium

The young lady says her father will send the lad to fetch a ring from a distant river and advises him to choose an old sabre. The master sends him for a ring lost in the riverbed, mentions evil fish, and the lad chooses the old sabre instead of fine swords.

The lad is sent to fetch a lost ring from a river where evil fish are expected; the young lady's intervention enables the recovery.
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Basque Legends THE SON WHO HEARD VOICES. / VARIATION OF THE ABOVE. / THE STEP-MOTHER AND THE STEP-DAUGHTER. / THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD).; lines 7115-7244 confidence: high

“you want three things before you can be happy--the tree which sings, the bird which tells the truth, and the water which makes young again.”

The old woman says the siblings need three named marvels, and the elder brother immediately sets out to obtain them.
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Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 3765-3885 confidence: low

In the evening chamber the wife prays; the husband sees a magnificent moonlit castle, and she says no one who goes there returns.

After the marriage, the husband sees a magnificent castle by moonlight, and his wife says that those who go there never return.
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Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 4006-4142 confidence: high

The king's wife opens the snuff-box and commands it to take herself, her husband, servants, and the beautiful house to the other side of the Red Sea, leaving her daughter and son-in-law; the young couple awaken in the old castle without the snuff-box.

When the young couple lose the snuff-box and palace, the young man departs to search for them and eventually seeks guidance from celestial figures.
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Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 4006-4142 confidence: high

The young man leaves to find his castle and snuff-box, takes a horse and gold, searches towns until his money is gone, continues while feeding the horse and begging, and is told to go to the Moon for guidance.

The seeker is advised to go to the Moon, speaks through the Moon's mother, is redirected to the Sun, and reaches the Sun's house.
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Basque Legends THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING. / THE FISHERMAN AND HIS SONS.; lines 4144-4234 confidence: high

The man says he will not go away because he is wretched; he tells of losing an unequaled house with gold, diamond, and precious-stone materials; a woman hides him; the sun smells a Christian and says he must eat him; the mother asks the sun to pity him.

The man repeatedly describes his lost unequaled house, consults powerful beings, travels a long distance, recognizes the house, and restores it to its former place.
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Basque Legends V.--WITCHCRAFT AND SORCERY. / THE WITCHES AND THE IDIOTS. / THE WITCH AND THE NEW-BORN INFANT. / THE CHANGELING.; lines 3323-3457 confidence: medium

Malbrouk and his brothers arrive where a king lives; everything is sad because the king has lost his three daughters, and Malbrouk says he will find them.

Malbrouk learns that the king has lost three daughters, declares he will find them, and sets out with his brothers.
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Basque Legends VARIATION OF THE ABOVE. / THE STEP-MOTHER AND THE STEP-DAUGHTER. / THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD). / THE WHITE BLACKBIRD.; lines 7351-7466 confidence: high

A king is blind, has three sons, and hears of “a white blackbird, which gave sight to the blind”; the eldest son volunteers despite his father’s reluctance.

The central errand is to obtain a white blackbird believed to give sight to the blind king.
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Basque Legends VARIATION OF THE ABOVE. / THE STEP-MOTHER AND THE STEP-DAUGHTER. / THE COBBLER AND HIS THREE DAUGHTERS (BLUE BEARD). / THE WHITE BLACKBIRD.; lines 7351-7466 confidence: high

The youngest son reaches the king who has the white blackbird and explains his blind father’s need; the king promises the bird only if the son brings a young lady from another king’s house.

The blackbird is promised only after obtaining a young lady, and the young lady’s king then requires a white horse, creating a sequence of demanded acquisitions.
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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: high

The brothers have taken the blackbird, but it escapes from them and goes to the white horse; the youngest brother is joyful because nothing is missing.

The son reports the labours he underwent to find three things, represented in this passage by the young lady, the blackbird, and the horse.
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tongan

Tongan Myths and Tales DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION; lines 9313-9422 confidence: medium

Two gods, Tutula and Fakafumaka or Vakafuhu, say they will sail to Pulotu because it is a much-discussed country.

Two gods sail to Pulotu, encounter repeated sea dangers, and arrive at a place with divine figures, strange buildings, and extraordinary tests or events.
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Tongan Myths and Tales 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 HINA AND THE ORIGIN OF SHARKS121 / HINA AND HER BROTHER122 / HINA AND SINILAU123 / SINILAU AT THE ISLE OF SWEET BLOSSOMS124; lines 10485-10566 confidence: medium

Sinilau and followers ride breakers; the sea becomes covered with sweet-smelling blossoms, and Sinilau swims off to discover their source when his men object.

Sinilau leaves his followers and swims over the sea to discover where the sweet-smelling blossoms come from, reaching another land by wave.
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Tongan Myths and Tales KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106 / THE EXPLANATION; lines 8094-8265 confidence: medium

Loau orders provisions for a voyage to see the big talking puko tree and wonders at Pulotu, the residence of the gods; navigators advise calling in, but Loau refuses.

The destination is Pulotu, called the residence of the gods, and the route passes the horizon and named strange seas before reaching the world edge.
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Tongan Myths and Tales ORIGIN OF HEAVENLY BODIES / THE ORIGIN OF THE MAGELLAN CLOUDS88 / THE SON OF THE SUN STORIES / SISIMATAILAA, THE SON OF THE SUN92; lines 5853-5954 confidence: medium

The party returns to Tongatabu; the Tui Tonga tells Fatafehi he has brought her a husband, Sisimatailaa lives with her, and after four nights he asks to go see his mother.

Sisimatailaa leaves Fatafehi and his mother, paddles east to learn of his father, is told not to sleep before the father's arrival, but falls asleep before sunrise.
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Tongan Myths and Tales SINILAU AND THE ALBINOS125 / SINILAU AND THE ORIGIN OF WESTERN POLYNESIAN KINGS127 / TALES ABOUT PASIKOLE, THE SAMOAN / MISCELLANEOUS STORIES; lines 11144-11228 confidence: medium

As Sun matures she is kept in a house with ten enclosures and also has a deep-ocean house; she is moved between shore by day and ocean by night so no man will know where she is.

Sun is hidden by her parents in difficult-to-reach houses and guarded by deadly animals; Moon undertakes a journey to find her because he loves her.
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Tongan Myths and Tales STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED / THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09; lines 8882-9202 confidence: high

The tale concludes with the vessel of the gods Haveatoke, Fakafuumaka, Haelefeke, and Lohi going from Eua to Pulotu; an old woman calls from the beach so there will be five persons, and the gods overcome Plikuleo and the people of Pulotu.

The passage heading identifies Pulotu as the land of the departed, and both prose and chant describe a boat or canoe traveling to Pulotu.
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Tongan Myths and Tales THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106; lines 7687-8092 confidence: medium

The recitative says a vessel was built in Haamea, loaded inland, and prepared for a voyage from Tongatabu to the talking puko tree.

The passage begins with a prepared vessel leaving Tongatabu for the talking puko tree.
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Tongan Myths and Tales THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105 / KOE FOLAU A KAE / THE VOYAGE OF KAE106; lines 7687-8092 confidence: medium

"arrived at the white sea, / And the floating pumice sea, / And the slimy sea"

The vessel passes a white sea, a floating pumice sea, and a slimy sea before the mast is caught at a great tree and the vessel is lost through a sky opening.
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Tongan Myths and Tales THE EXPLANATION / A TRIP TO PULOTU111 / LUPEOLOVALU 113 / THE BEAUTIFUL GIRLS OF TONGOLELEKA114; lines 9782-9886 confidence: high

Mavaetangi and Tukukovikaealu are introduced as beautiful sisters of Tongoleleka; Taufaiteau of Tonga hears of them and asks a god about a girl he might marry.

Taufaiteau departs from his own place, seeks access to guarded women, follows supernatural instructions, overcomes dangers, returns to consult his kin, and completes the marriage.
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Tongan Myths and Tales THE EXPLANATION / KOE LAVE O MUNIMATAMAHAE / THE ADVENTURES OF LONGOPOA AND KAE 104 / KAE AND LONGOPOA105; lines 7463-7560 confidence: medium

Kae and Longopoa report landfalls such as Haapai, Vavau, Niuatoputapu, and Samoa; each time Loau replies that it is well but orders the crew to sail past the shore.

The canoe passes successive known islands and then strange seas before reaching the horizon and continuing onward.
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Tongan Myths and Tales THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111; lines 9425-9569 confidence: medium

The tale is introduced as about the origin of the yam; Haelefeke, Faimalie, and Fakafuumaka journey to Pulotu unto Hikuleo and hide when Hikuleo is absent.

Travelers journey or voyage to Pulotu, face dangers or trials there, and return to earth.
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Tongan Myths and Tales THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111; lines 9425-9569 confidence: medium

A Tui Tonga gives two men difficult tasks, including building a reed fence, constructing a whale-ivory canoe, and finally going to Pulotu to fetch Hikuleo’s house made of human bones.

The Tui Tonga assigns difficult tasks and finally commands two servants to travel to Pulotu to fetch Hikuleo’s house of human bones.
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Tongan Myths and Tales THE ORIGIN OF THE DEITY FEHULUNI108 / THE BOAT THAT WENT TO PULOTW09 / THE EXPLANATION / A TRIP TO PULOTU111; lines 9572-9644 confidence: medium

Asked the purpose of the voyage, Haelefeke says they were sent by the Tui Tonga to fetch Hikuleo’s house; Hikuleo tells them to take it.

Haelefeke says the party came at the Tui Tonga’s direction to fetch Hikuleo’s house; after obstacles, the house is loaded on the vessel and delivered in Tonga.
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Tongan Myths and Tales THE ORIGIN OF THE NAME TUITATUI 39 / TUITATUI AND THE MAIDEN40 / TUITATUI AND THE TURTLE SANGONE41 / TUITATUI, LEKAPAI AND SANGONE43; lines 2761-2859 confidence: medium

Lekapai and his family move to Samoa, plant breadfruit, plantains, and yams; a great storm destroys the plantation, and Lekapai proposes to seek the wind and tussle with it.

After a storm destroys the plantation, Lekapai sets out to seek the wind and struggle with it.
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Tongan Myths and Tales THE VOYAGE OF KAE106 / THE EXPLANATION / STORIES ABOUT VISITS TO PULOTU, THE LAND OE THE / DEPARTED; lines 8351-8364 confidence: medium

Only one Orpheus-and-Eurydice-type tale was obtained; its roles are reversed, with the wife seeking the husband.

The passage explicitly says one obtained tale is of the Orpheus-and-Eurydice type with reversed roles, in which the wife seeks the husband.
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finnic

Finno-Ugric, Siberian Mythology CHAPTER XXI / PLATE LIX / PLATE LX / TWO-HEADED LORD OF THE BIRDS; lines 22256-22312 confidence: medium

“When a shaman intends to make a spirit-journey after sunset,” he generally needs “a special costume and a drum.”

The passage explicitly describes a shaman intending to make a spirit-journey after sunset and needing a special costume and drum.
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Finno-Ugric, Siberian Mythology J A . / OF ME / PLATE LXII / OF THE; lines 22487-22609 confidence: high

Yakuts say the bird-costume gives the shaman power to fly everywhere; Tungus say the costume is the shaman's shadow, the shape in which the soul travels on spirit journeys.

Yakut and Tungus explanations connect costume with flying everywhere and soul travel on spirit journeys; myths also say the shaman flies or rides on the 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 PLATE XLVII / THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER; lines 18156-18225 confidence: medium

A Central Asian tale has a Khan promise his daughter for a Garuda eagle wing; questing heroes and a youth reach a high mountain and are told that behind the white sky is the lake of milk, with a dark forest at its centre where the bird dwells.

The Central Asian tale has heroes climb or reach a high mountain associated with the sky, beyond which lies the milk lake and the bird’s dwelling.
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Finno-Ugric, Siberian Mythology PLATE XLVII / THE SONS OF GOD / CHAPTER XII / THE GREAT MOTHER; lines 18156-18225 confidence: medium

A Central Asian tale has a Khan promise his daughter for a Garuda eagle wing; questing heroes and a youth reach a high mountain and are told that behind the white sky is the lake of milk, with a dark forest at its centre where the bird dwells.

The Khan promises his daughter in marriage to whoever obtains a wing of the Garuda eagle.
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Finno-Ugric, Siberian Mythology PLATE XXXVIII / THE SHAMAN / THE SHAMAN / THE SHAMAN; lines 13372-13470 confidence: high

Jessen says the shaman used the drum to invoke trance; Olsen describes the Lapp shaman falling into trance or “diving.”

The shaman enters trance; his soul is described as wandering in mountains, under lakes, and in the underworld, with danger of not returning.
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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 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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Finno-Ugric, Siberian Mythology THE SHAMAN / THE SHAMAN / PLATE XXXIX / THE SHAMAN; lines 13556-13610 confidence: medium

Among Ugrian peoples, shamans are associated with trance, a protecting “head spirit” for journeys to the other world, and a bear-like spirit described as a soul metamorphosis.

The shaman is associated with trance, journeys to the other world, and protection by a head spirit.
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Finno-Ugric, Siberian Mythology THE WORLD-MOUNTAIN / CHAPTER V / THE TREE OF LIFE / THE TREE OF LIFE; lines 15655-15742 confidence: medium

The White Youth approaches the tree of life and prays to the High Mistress, spirit of his tree and dwelling-place, for blessing to seek a partner, meet other people, and test his strength.

The White Youth asks blessing to travel, seek a worthy partner, know other people, and measure his strength; the goddess then empowers and blesses him.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11264-11369 confidence: medium

The bee, addressed as a pleasant bird, is asked to fetch honey from Metsola, Tapiola, meadow, scrubby fields, a golden flower, and a hundred herbs, and to cook or melt it in its mouth as a remedy for hurts and sores.

The bee is repeatedly commanded to fly to Metsola, Tapiola, across nine seas to a sea-island, to Tuuri and Palvonen’s places, and along a cosmic route in order to obtain honey or salves.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 7389-7516 confidence: medium

A red boat appears from the northwest with three men: Ilmarinen rows, Vainaimoinen steers, Lemminkainen sits in the centre, and the heroes go toward the cruel northern land and foaming billows.

The red boat contains three named heroes, each with a boat role, and they are bound toward the cruel northern land and foaming billows.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 8884-8990 confidence: medium

Opening appeal asks Forest, Wilderness, the air of the gods, Tapio, and a Mistress to be kind and guide a fellow to a wooded isle or knoll where quarry can be procured and portions distributed.

Forest beings are asked to show the path, open the door, set posts and landmarks, and conduct the speaker across morasses, firm land, and Pohjola’s backwoods to the wooded isle or knoll of game.
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korean

Corea, the Hermit Nation EDUCATION AND CULTURE. 339 / EDUCATION AND CULTURE. 341 / X EDUCATION AND CULTURE. 343 / CHAPTER XXXIX.; lines 13584-13665 confidence: medium

The believers desire sacraments and send another letter through Paul asking the bishop to send an ordained priest; the letter also contains questions of discipline and faith.

The believers desire sacraments, send Paul with a letter requesting a priest, and receive ritual objects for future eucharistic celebration.
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Korean Folk Tales - Imps, Ghosts and Fairies CHARAN / CHARAN / CHARAN / THE STORY OF CHANG TO-RYONG; lines 579-620 confidence: medium

Editorial note: Taoism is described as correcting the mind and reforming the nature; Buddhism as enlightening the heart and seeing the soul.

The note describes Taoism as correcting the mind and reforming the nature, and says Taoists desire eternal life.
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Korean Folk Tales - Imps, Ghosts and Fairies CHARAN / THE STORY OF CHANG TO-RYONG / THE STORY OF CHANG TO-RYONG 19 / THE STORY OF CHANG TO-RYONG 21; lines 685-745 confidence: medium

More than twenty years later, the master travels through South Chulla Province, loses his way near Chi-i Mountain in a maze among hills, and follows a narrow woodmen's footpath amid rocks and deep ravines.

The master loses his way, follows a narrow path, the scenery becomes transfigured, and he discovers himself in another world before being received in palace halls.
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Korean Folk Tales - Imps, Ghosts and Fairies TEN THOUSAND DEVILS 105 / TEN THOUSAND DEVILS 107 / TEN THOUSAND DEVILS 109 / THE HOME OF THE FAIRIES; lines 3387-3439 confidence: medium

The old man points with his staff and says there is a house beyond the pines and that following the stream will bring the traveler to people.

The traveler is directed to a house beyond pines by following a stream and then reaches a landscape of pines, bamboo, water, white marble-like paving, and a decorated house.
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Korean Folk Tales - Imps, Ghosts and Fairies TEN THOUSAND DEVILS 107 / TEN THOUSAND DEVILS 109 / THE HOME OF THE FAIRIES / THE HOME OF THE FAIRIES 113; lines 3442-3500 confidence: medium

The old man says he is the master and has long waited, takes the young man by the hand, leads him through increasingly enchanting hills, then disappears as the young man proceeds to another palace.

The young man moves through enchanted surroundings to a precious-stone palace and is told he is no longer in the dusty world but in the abode of the genii.
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Korean Folk Tales - Imps, Ghosts and Fairies THE HOME OF THE FAIRIES / THE HOME OF THE FAIRIES 113 / THE HOME OF THE FAIRIES 115 / THE HOME OF THE FAIRIES 117; lines 3568-3631 confidence: medium

His wife asks whether he would like to enter the inner enclosure and see as the fairies see; he replies that he gladly would.

The wife asks whether the young man wishes to enter the inner enclosure and see as the fairies see, then leads him into a special park with hills and water.
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Korean Folk Tales - Imps, Ghosts and Fairies THE STORY OF CHANG TO-RYONG 19 / THE STORY OF CHANG TO-RYONG 21 / THE STORY OF CHANG TO-RYONG 23 / THE STORY OF CHANG TO-RYONG 25; lines 813-841 confidence: medium

The master returns to the old world by a different path, plants a stake to mark the entrance, and the servant withdraws and disappears.

The master exits by a different path, marks the entrance with a stake, but the next year cannot find the citadel of the genii and sees only mountain peaks and impassable ravines.
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Korean Folk Tales - Imps, Ghosts and Fairies THE STORY OF CHANG TO-RYONG 25 / A STORY OF THE FOX / A STORY OF THE FOX 27 / CHEUNG PUK-CHANG, THE SEER; lines 917-971 confidence: medium

Envoys from the Court of Loochoo, also prophets, have studied a horoscope in their own country and know that on entering China they are to meet a Holy Man.

The Loochoo envoys, guided by horoscope and an inscribed prediction, search for a Holy Man and identify Cheung Puk-chang when they meet him.
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Korean Folk Tales - Imps, Ghosts and Fairies THE VISION OF THE HOLY MAN 51 / THE VISIT OF THE MAN OF GOD / THE VISIT OF THE MAN OF GOD 53 / THE LITERARY MAN OF IMSIL; lines 1681-1704 confidence: medium

Calling spirits is described as a power of highly attained Taoists; natural desires are said to obstruct spiritual vision, and removal of such obstructions reveals angels and immortal beings.

The passage states that natural desires obstruct spiritual vision and that divine or immortal beings can be seen once bodily obstructions are removed.
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Korean Tales CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00. / K ORE A N TALES / VIII.; lines 2386-2499 confidence: medium

A passer-by from the capital tells Uhn Hah information about You Pang Noo and his family, causing the weary girl and her companion to turn toward Seoul in hope of finding him.

Uhn Hah follows news, supernatural aid, and prophecy, then leaves the inn for the seat of war because she believes heaven has pointed out her task.
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Korean Tales OR, THE ADVENTURES OF AN ABUSED BOY. / HONG KIL TONG . / HONG KIL TONG. / HONG NIL TONG.; lines 5344-5405 confidence: medium

Through clouds Kil Tong sees a huge stone door in a bare rock wall, opens the movable door, enters, and finds an open plain enclosed by high inaccessible mountains.

Kil Tong opens a movable stone door in a rock wall and enters a hidden plain enclosed by inaccessible mountains, where inhabitants seize and question him.
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Korean Tales OR, WHY THE CAT AND DOG ARE ENEMIES. / THE ENCHANTED WINE-JUG. / THE ENCHANTED WINE-JUG . 43 / THE ENCHANTED WINE-JUG. 45; lines 1280-1340 confidence: medium

The old man offers no explanation but privately thinks he may have poured the bit of amber into a customer's jug and cannot identify or reclaim it.

The missing bit of amber is sought through a systematic house-to-house search after the wine-jug's abundance fails.
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Korean Tales THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE. / CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00.; lines 2156-2281 confidence: medium

Pang Noo’s malady increases; he requests release from active service due to poor health and travels to Seoul hoping to find some trace of the woman absorbing his thoughts.

Pang Noo searches for Uhn Hah and becomes sick because he cannot find her; Uhn Hah’s dream places her among women whose tears flowed during searches for lovers and foretells reunion with her faithful lover.
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Korean Tales THE TRIALS OF TWO HEAVENLY LOVERS. / PRELUDE. / CHING YUH AND NY A IN 00. 69 / CHING YUH AND NY A IN 00.; lines 2156-2281 confidence: medium

While sleeping, Uhn Hah dreams of a wonderful palace on high and sees women who point her to blood-red reeds along the river bank below.

While imprisoned, Uhn Hah dreams of women in a palace above, blood-red reeds, and a prophecy that she will receive superhuman strength and powers and find her lover.
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jewish pseudepigrapha

The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1279-1359 confidence: medium

Enoch approaches a crystal wall surrounded by tongues of fire and enters a crystal house; its ceiling is like the path of stars and lightnings, fiery cherubim are between them, its heaven is clear as water, and its walls and portals are fiery.

Enoch enters fiery crystal heavenly houses and beholds a lofty throne occupied by the Great Glory before being summoned to hear the divine word.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1428-1534 confidence: high

Enoch sees treasuries of winds, the earth's foundations and corner-stone, four winds bearing earth and firmament, winds or pillars between heaven and earth, and winds connected with the sun, stars, clouds, and angelic paths.

Enoch proceeds through multiple cosmic regions, sees boundaries of heaven and earth, prisons of celestial beings, and a western mountain associated by the heading with Sheol or the underworld, while angels interpret what he sees.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1644-1757 confidence: medium

Enoch goes to another place of the earth and is shown a mountain range of fire burning day and night.

Enoch travels through a sequence of extraordinary regions, asks about their meaning, and receives explanations from angelic interpreters concerning divine throne, sacred tree, blessed land, and accursed judgement valley.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1759-1886 confidence: medium

The narrator sees other mountains with groves of trees, nectar called sarara and galbanum, and another eastern mountain with aloe or stacte-bearing trees whose burning produces very sweet fragrance.

The narrator travels through remote mountains, over the sea, and to the directional ends of the earth and heaven’s portals, receiving vision and instruction.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1759-1886 confidence: high

Raphael says this is the tree of wisdom from which the narrator’s old father and aged mother ate; they learned wisdom, their eyes were opened, they knew they were naked, and they were driven from the garden.

Raphael interprets the tree, Uriel reveals and records celestial data, and Enoch later states that wisdom and parables were imparted to him.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 1888-2012 confidence: high

Enoch sees an innumerable multitude before the Lord of Spirits and four presences on the four sides of the Lord; the accompanying angel makes their names known and shows hidden things.

Enoch is a transported visionary accompanied by an angelic guide who shows him hidden things and reveals the names and functions of the four presences.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2014-2155 confidence: medium

The seer sees secrets of heaven, the kingdom divided, human actions weighed in a balance, mansions of the elect and holy, and sinners denying the Lord of Spirits driven away under punishment.

The seer repeatedly reports seeing secrets of heaven, hidden astronomical and meteorological matters, and asks an angelic guide for interpretation.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2316-2448 confidence: medium

The narrator is carried in a whirlwind toward the west and sees hidden heavenly things, including mountains of iron, copper, silver, gold, soft metal, and lead.

The narrator is carried in a whirlwind, sees hidden heavenly things, asks an angelic guide, and is promised revelation of secret things surrounding the Lord of Spirits.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2661-2769 confidence: medium

An accompanying angel shows the narrator hidden things: what is first and last in heaven, beneath earth, at the ends and foundation of heaven, plus chambers and portals of winds, divisions of moon lights, stars, thunders, and lightnings.

A visionary narrator is guided by an angel who shows hidden cosmic structures, and the measures later reveal secrets of the depths.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 3118-3263 confidence: high

During his lifetime Enoch's name is raised aloft to the Son of Man and Lord of Spirits; he is raised on chariots of the spirit and no longer numbered among earthly dwellers.

Enoch is raised aloft, his spirit ascends into the heavens, and Michael leads him into hidden heavenly secrets.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 539-620 confidence: high

The Book of Enoch opens with Enoch’s dream-vision; he is asked to intercede for the Watchers, writes their petition, receives visions, and declares the refused petition and doom, ending with the message that they have no peace.

Enoch writes the fallen angels’ petition, waits for an answer, receives visions, and delivers the message that they have no peace.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 539-620 confidence: high

Enoch makes journeys, conducted by angels of light, through parts of the earth and Sheol; after the first journey seven archangels and their functions are enumerated.

Enoch is conducted by angels of light through the earth and Sheol, sees a punishment place, luminaries, mountains, Jerusalem, and directional journey fragments.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 1-9 31 / CHAPTER IV. 10-15 33 / CHAPTER IV. 15, 16 35 / CHAPTER IV. 17, 18 37; lines 7067-7247 confidence: medium

He was “with the angels of God” for six jubilees; they showed him “everything which is on earth and in the heavens, the rule of the sun,” and he wrote it down.

Enoch stays with the angels of God, who show him everything on earth and in heaven, including the rule of the sun.
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hopi

The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 4889-4983 confidence: high

The younger brother runs home and tells his father that a beautiful maiden drew his brother up to the bluff; the father says someone dangerous lives there.

The younger brother leaves home to seek aid, moving from his father to the Pookonghoyas, Mole, Storm, and finally toward the Snake people.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5367-5440 confidence: high

Section 28 begins in Orafbi, where a youth at H6nletsnoma's house sits at the mesa edge and thinks about the graveyard and whether the dead live somewhere.

The youth seeks to know whether the dead live elsewhere, receives help from the Sun, enters a death-like sleep, goes to the Skeleton House, and moves through named places and encounters on the route.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5442-5536 confidence: low

The Kwanitaka says the chiefs were always good, shows abundant plants and blossoms, says non-wicked people have a prepared road there, instructs the young man to report this life and live accordingly, mentions eating medicine if coming there someday, and tells him his parents are waiting.

The Kwanitaka says that if the young man thinks of coming there sometime, he must eat a little of his medicine again.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5538-5622 confidence: medium

The next tale begins: a Shongopavi young man wonders at the graveyards whether the dead live somewhere; his father, the village chief, consults others, and Badger Old Man is called because he has medicine and knowledge about it.

The Shongopavi young man wonders whether the dead live somewhere, and the community calls Badger Old Man because he has medicine and knowledge about it.
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The Traditions of the Hopi CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.' / HIS WIFE. 1; lines 5624-5712 confidence: high

Badger Old Man finds the medicine, instructs use of a white kilt, blackened chin, and eagle feather, spreads a white 6wa, administers medicine to mouth, ears, and heart, wraps the young man in a robe, and the young man 'died.'

The young man is prepared as dead, given medicine, falls into a deathlike state, and follows the road to Skeleton house in order to learn about 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 13307-13393 confidence: medium

While Circle Katcina is away, the mother goes away with Hototo Katcina; Circle Katcina takes the children to the Katcina house and searches for her, reaching Sifcakva, where Hahaii Wuhti feeds them and says the mother passed by.

Circle Katcina finds his wife gone, takes the children, traces her across named places, receives guidance from Hahai Wuhti figures, and brings her away after a dance.
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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: medium

A youth sits on the edge of a mesa thinking about the graveyard and whether those buried there live somewhere.

The youth wonders whether the buried live somewhere, prays to the sun for four days, and receives food from the sun before the journey.
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The Traditions of the Hopi HIS WIFE. 1 / FOR THEIR LIFE. 1 / NIGHT. 1 / HEAD. 2; lines 8432-8529 confidence: medium

Rooster thinks about whom to ask for assistance and courage, then leaves the village, descends the mesa, runs northwest, and rests at Bow Mound near a bého shrine.

Rooster leaves the village to seek assistance and courage, enters hidden places through shrine and rock openings, and receives food and aid.
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The Traditions of the Hopi NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1. / STARS.'; lines 3333-3455 confidence: medium

The Hototo Katcina approaches the woman outside the village, tells her to go with him, and she consents; they descend the mesa and go southward to Shongopavi.

After the woman goes away with Hototo Katcina, the Circle Katcina and the two children decide to find her and trace her toward Silcikvu.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1706-1799 confidence: medium

At Tokonavi, north of the Grand Canyon, people live by the river and are said not yet to be Snake people. The chief's son wonders where the water goes; his father consents to his journey and instructs him to build a closable box and take a long pole or stick.

The young man deliberately enters a closable box and travels by water from Tokonavi to the ocean to investigate where the water goes.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1897-1997 confidence: medium

In the Snake Myth, old men of the Pihkash and Kokop clans wonder where the Colorado River flows, build a box with provisions, a pole, four bāhos, and a young man, and send it floating down the river.

A young man is placed with provisions and bāhos in a box and sent floating down the Colorado River because the old men wonder where the river flows.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1897-1997 confidence: medium

When the box stops, the young man sees water everywhere and a house in the midst; Huruing Wuhti calls him four times and rolls a corn-meal ball over the water to make a road.

Huruing Wuhti rolls a corn-meal ball across surrounding water and it makes a road by which the young man reaches her house.
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mangaian

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: medium

After the waters abate, Ngaru leaves the attractive but dangerous fairy women, finds a dark winding passage to Taumareva, a fertile land of flute-playing inhabitants, and marries a girl kept indoors by her parents to whiten her skin.

After escaping Miru's domain, Ngaru finds a dark winding passage leading to Taumareva.
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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

The narrator recaps that Ngaru conquered monsters of the deep, Tongatea's aversion, burial in the earth, and Miru in the shades; one final heavenly foe remains.

The narrator recaps Ngaru's victories over monsters of the deep, burial in the earth, descent to the shades, and a remaining heavenly foe.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / UNUUNU RUA. / SECOND OFFSHOOT. / A BACHELOR GOD IN SEARCH OF A WIFE.; lines 5382-5478 confidence: medium

Tane is introduced among Mangaia's principal gods; four gods named Tane are represented by wrapped iron-wood human forms. The principal Tane ranks after Rongo and Motoro, is called Vatea's fifth son, born in Avaiki, and the note glosses Tane as husband or generative principle with related worship across eastern Polynesia.

The passage introduces the myth as Tane's search for a wife, and Tane, a god, travels from Avaiki to Ukupolu and courts Tekura-i-Tanoa.
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Myths and Songs from the South Pacific INA'S VOYAGE TO THE SACRED ISLE. / FINAL STANZA OF THE DAY-SONG FOR TENIO'S / FETE. / BY KOROA, CIRCA 1814.; lines 4763-4836 confidence: medium

"Like a tall solitary tree is the fairy / Who committed herself to the winds."

Ina is called a Fairy Voyager, commits herself to winds, is carried by fish and a shark over the sea, and is on a voyage to the Sacred Isle.
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Myths and Songs from the South Pacific INUINU 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 PERILS OF BEAUTY. / ORIGIN OF PIGS AT RAROTONGA. / SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH.; lines 6718-6829 confidence: high

Te-erui, son of Te-tareva, lives in utter darkness in Avaiki, hears of a land of light, desires to visit it, and resolves to make a canoe.

Te-erui seeks a land of light from a dark Avaiki setting, builds vessels, and persists until he reaches the desired region.
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Myths and Songs from the South Pacific PREFACE. / F. MAX MULLER. / INTRODUCTORY REMARKS. / CON TENTS.; lines 704-758 confidence: low

The Ina section lists Ina's voyage to the Sacred Isle, a song of Ina, the voyage of Ina, the taairangi or porpoise, Tinirau's finny subjects, invention of numeration and fishing, origin of dancing, and a song for Tenio's fete.

Ina is described as a fairy voyager and her voyage to the Sacred Isle is listed.
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Myths and Songs from the South Pacific SECOND FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT. / INA'S VOYAGE TO THE SACRED ISLE.; lines 4420-4524 confidence: high

Ngaetua beats Ina with green coconut branches, then Vaitooringa also beats her, until a divine spirit enters Ina and speaks in a strange voice, declaring her person sacred and announcing departure to the Sacred Isle for Tinirau alone to strike it.

The divine voice announces travel to Motu-tapu, and Ina later eludes her parents, runs to the shore, and looks toward the Sacred Isle.
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Myths and Songs from the South Pacific SECOND FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT. / INA'S VOYAGE TO THE SACRED ISLE.; lines 4526-4608 confidence: high

The little fish consents by touching Ina's feet; Ina mounts, the fish turns over before the reef edge, she falls into shallow water, strikes the avini, and its stripes are explained as 'Ina's tattooing.'

Ina repeatedly mounts fish and sharks to cross the ocean toward the Sacred Isle, with several failed carriers before Tekea carries her to arrival.
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Myths and Songs from the South Pacific SECOND FOUNDATION. / UNUUNU RUA. / SECOND OFFSHOOT. / INA'S VOYAGE TO THE SACRED ISLE.; lines 4610-4760 confidence: medium

Tinirau returns, Ina hides, beats the drum again, and becomes his wife; the text says Tinirau’s might gave her a “manu” and ensured her safe voyage to the Sacred Isle.

The passage retrospectively says Tinirau’s might inspired Ina with a strange spirit and provided for her safety in voyaging to his home in the Sacred Isle.
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Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 6917-7024 confidence: medium

From inside the calabash, Nganaoa asks Rata to take him aboard and says he goes, warned by an oracle, to the land of Moonlight to seek his parents Tairitokerau and Vaiaroa; he offers to look after the mat sail but is refused.

Nganaoa says an oracle warned him to go to the land of Moonlight to seek his parents, Tairitokerau and Vaiaroa.
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Myths and Songs from the South Pacific SEEKING FOR LIGHT. / AN AITUTAKIAN MYTH. / RATA'S CANOE. / A LEGEND FROM AITUTAKI.; lines 6917-7024 confidence: high

After another rejected offer to paddle, Nganaoa succeeds on the fourth request by promising to destroy ocean monsters; Rata lets him out of the calabash and stations him armed at the head of the canoe.

Nganaoa is stationed to watch for monsters, and a huge open clam rises from the sea with the canoe between its shells.
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zuni

Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1026-1118 confidence: medium

The young man says he loves the maiden, wants to go wherever she goes, and admits he killed her because he did not know her.

The maiden is a spirit who announces a long journey, and the young man insists on accompanying her and follows the guide she provides.
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Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1026-1118 confidence: high

The maiden says she is a spirit and instructs him to prepare prayer-sticks, a red-dyed feather, four-day provisions, and prayer-meal, then to return at midnight and follow the feather after dawn.

The maiden instructs the young man to tie a red feather above her forehead and follow it after she fades; the plume moves before him and waits during the journey.
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Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1120-1223 confidence: medium

At dawn the maiden continues the journey; in daylight her form fades until only a red plume remains. The plume crosses lava crags, while the young man is cut and calls for his bride to wait.

The young man persists after being cut by lava crags and cactus, repeatedly declaring love and refusing to turn back despite the maiden’s warning.
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Zuni Folk Tales A HOPI (MOKI) MAIDEN 184 / THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS:; lines 1225-1329 confidence: medium

The young man runs to the lake, calls the maiden his wife and bride, asks to go with her, receives no ladder or greeting, and laments that he loved her but killed her.

The young man seeks his dead wife, receives supernatural help, and the owl-beings bring her back from the Kâkâ home beneath the lake.
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Zuni Folk Tales ITALIAN VERSION / THE GIANT CLOUD-SWALLOWER / THE MAIDEN THE SUN MADE LOVE TO, AND HER BOYS / OR, THE ORIGIN OF ANGER; lines 12869-12954 confidence: medium

The Sun says there will be eight aunts, tells the boys to claim the house and identify the mother’s basket-trays, and describes trays of yellow, blue, red, white, many colors, and black in specific positions; the aunts will believe, embrace them, feed them, and the boys must return to the Badgers.

The Sun instructs the boys to return from the aunts and then go to Acoma to get their mother, whose bones are held in the ceremonial chamber.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4601-4716 confidence: medium

The Deer-being says the Sun-father listened to the deer’s supplications, commanded that the hunter be brought there, and commands him to visit the Sun-father’s house at the western end of the world.

The hunter is instructed to visit the Sun-father in his house at the western end of the world and to prepare journey food and ritual bundles.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4718-4826 confidence: high

The Deer-being tells the youth to put sweetened meal, plumed prayer-sticks, and sacred pollen inside, enter and close the vessel, have his people roll it into the river, meet strange beings, choose a companion, and proceed to the great mountain where the Sun enters.

The Deer-being directs the youth toward the great mountain where the Sun enters, the Priest of the Bow announces a journey to the Sunset world to greet the Sun-father, and the youth names the western home of the Sun-father as his destination.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4718-4826 confidence: medium

The Deer-being instructs the youth to use a large and smaller knife to cut down and hollow a great tree, leaving a large end, making a round door at the smaller end, cutting a closable top hole, and padding the inside with cotton.

The Deer-being gives the youth detailed instructions for a perilous journey to a solar destination and vanishes before the youth returns home to carry them out.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4828-4933 confidence: high

After a feast, the elders say the young man's way is long, fearful, and unknown to mortals, and invite him to choose a companion; he chooses the maiden.

The elders describe the path as long, fearful, and unknown to mortals; the young man chooses the Rattlesnake maiden, who says she knows the way and will guide him.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 4935-5045 confidence: medium

They float to the great forks of the Mighty Waters of the World, enter the southern branch, and continue westward for four months from when the uncles threw the youth into the river.

The maiden guides the youth across waters to the mountain where the Sun enters, and they enter the Sun-father's dwelling.
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Zuni Folk Tales THE MAIDEN OF THE YELLOW ROCKS / THE FOSTER-CHILD OF THE DEER / THE BOY HUNTER WHO NEVER SACRIFICED TO THE DEER HE HAD SLAIN: / OR THE ORIGIN OF THE SOCIETY OF RATTLESNAKES; lines 5047-5153 confidence: medium

The Sun-father tells the youth to join his four-day journey around the world to see towns and nations of mankind, his children, before returning home.

The Sun-father directs the youth to join his journey around the world for four days, taking him through multiple cosmic regions and showing him the nations of mankind.
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Zuni Folk Tales THE PINNACLES OF THUNDER MOUNTAIN 344 / INTRODUCTION / THE TRIAL OF LOVERS: / THE YOUTH AND HIS EAGLE; lines 1360-1471 confidence: medium

The Eagle says the relatives have determined to destroy it, that it could escape by spreading its wings, but that it is sad to part from the youth and must go tomorrow to its home in the skies.

The Eagle identifies a home in the skies and other worlds, and the youth seeks to go upward with it despite lack of wings or sky-knowledge.
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kimbundu

Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes DESCRIPTION OF ANGOLA. / ANGOLAN FOLK-LORE. / LITERATURE OF KI-MBUNDU. / NGANA FENDA MARIA.; lines 1465-1656 confidence: high

The daughter says her blood is beautiful like her face; a passing young man replies that Fele Milanda is so beautiful that demons have hidden him in Ikandu, and the daughter begins to think of him and stops eating.

After hearing that Fele Milanda is hidden by demons in Ikandu, the daughter prepares provisions and leaves at night to seek him.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes DESCRIPTION OF ANGOLA. / ANGOLAN FOLK-LORE. / LITERATURE OF KI-MBUNDU. / NGANA FENDA MARIA.; lines 1659-1850 confidence: high

The speaker identifies as the Lord God, says the two old women on the road were his transformed forms, and states that Fenda Maria endured twelve months of hardship without ordinary eating, drinking, or sleeping.

The Lord God says he appeared as two old women to test Fenda Maria's ability to endure hardship and then gives instructions and a magical box.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes DESCRIPTION OF ANGOLA. / ANGOLAN FOLK-LORE. / LITERATURE OF KI-MBUNDU. / NGANA FENDA MARIA.; lines 1659-1850 confidence: medium

Fenda Maria hears repeated calls from heaven, sees no caller, and says she is going to Fele Milanda, whom demons have hidden in Ikandu.

Fenda Maria declares that she is traveling to Fele Milanda, who has been hidden by demons in Ikandu, and she has endured a long journey to reach him.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA. / NA NZUA DIA KIMANAUEZE. / NA NZUA DIA KIMANAUEZE.; lines 2694-2818 confidence: medium

When the child has grown to marrying age, Lukala sends dreams saying to bring him his friend; if they do not bring him, Lukala will kill him and he will die.

Lukala brings dreams commanding that his friend be brought to him and threatening death if he is not brought.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes FENDA MADIA NI KOTA DIE NGA NZUA. / FENDA MARIA AND HER ELDER BROTHER NGA NZUA. / NA NZUA DIA KIMANAUEZE. / NA NZUA DIA KIMANAUEZE.; lines 3065-3194 confidence: high

Na Nzua writes to the Lord Governor saying he wants to marry Na Maria of the Lord Governor. The Governor replies that he does not yet know the man's face and wants him to come with his daughter.

The Governor permits the marriage process only after requiring Na Nzua to travel to Portugal and bring back the daughter who was carried off.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes LITERATURE OF KI-MBUNDU. / NGANA FENDA MARIA. / NGANA FENDA MADIA. / NGANA FENDA MARIA.; lines 2074-2205 confidence: medium

A shepherd tells the lady that the beautiful Ngana Vidiji Milanda has been bewitched by wizards near the shore; he says the journey takes eight days, with arrival on the ninth, and that revival requires ten jugs and two of weeping.

Fenda Maria travels eight days, arrives on the ninth, and performs the required tear-weeping for the bewitched Vidiji Milanda.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes LITERATURE OF KI-MBUNDU. / NGANA FENDA MARIA. / NGANA FENDA MADIA. / NGANA FENDA MARIA.; lines 2207-2294 confidence: medium

At night Kamaria takes her kalubungu, knocks it on the ground, and dressing things come out; she sets out the razor, lamp, scissors, and stone and says she left her family and walked eight days in the forest for Vidiji Milanda.

Kamaria repeatedly says she left her kin and walked eight days in the forest for Vidiji Milanda with troubles and miseries.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUHATU, UASEMA MBIJI. / THE WOMAN WHO LONGED FOR FISH. / SUDIKA-MBAMBI.811 / SUDIKA-MBAMBI.311; lines 3423-3537 confidence: medium

“thou shalt carry a jug of red-pepper and a jug of wisdom.”

Sudika-mbambi seeks na Kalunga-ngombe’s daughter in marriage, and Kalunga-ngombe requires a jug of red-pepper and a jug of wisdom.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUTELEMBE NI NGUNGA. / MUTELEMBE AND NGUNGA. / XIII. / XIII.; lines 4844-4969 confidence: medium

The son of Kimanaueze grows to marriageable age; his father tells him to marry; he refuses an earthly woman and says he wants the daughter of Lord Sun and Moon.

The young man refuses earthly women and seeks the daughter of Lord Sun and Moon, who live in heaven.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes MUTELEMBE NI NGUNGA. / MUTELEMBE AND NGUNGA. / XIII. / XIII.; lines 4971-5082 confidence: medium

Frog tells the son that he delivered the wooing-present, that it was received, and that the son should choose the day to bring the bride home.

The son needs people to go to heaven to bring home the bride, others refuse, and Frog volunteers to undertake the task.
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Folk-Tales of Angola: Fifty Tales, with Ki-mbundu Text, Literal English Translation, Introduction, and Notes NIANGA DIA NGENGA AND HIS DOGS. / MBANZA KTTAMBA KIA XIBA. / KING KITAMBA KIA XIBA. / THE YOUNG MAN AND THE RIVER.; lines 7955-8058 confidence: medium

The River speaks to the young man in dreams, telling him to be early at the landing before the people are awake, to take whichever of three things pleases him, and naming the ngonga-basket as best; a later dream asks why he did not go.

The River speaks in dreams and directs the young man to go early to the landing, where he encounters the floating objects.
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maori

Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 1 1 / THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43; lines 1649-1765 confidence: medium

Maui decides to extinguish the fires of Mahu-ika, puts out the cooking-house fires of each family by night, asks for food to be cooked, and the servants find every fire out.

Maui extinguishes all village fires, fire is described as lost upon earth, and Maui volunteers to fetch fire from Mahu-ika for the world and for men.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE CHILDREN OF HEAVEN AND EARTH. 13 / THE CHILDREN OF HEAVEN AND EARTH. 15 / THE LEGEND OF MAUL 43 / THE LEGEND OF MAUT. 55; lines 2384-2512 confidence: high

After one moon of grief, Tawhaki asks his younger brother Karihi to search for his little girl; Karihi agrees, and they depart with two slaves.

Tawhaki grieves and sets out with Karihi to seek his little girl, whom he later says is above in the skies; Matakerepo identifies the upward tendrils as the road.
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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 883-1004 confidence: medium

Maui asks where his father and mother dwell; his brothers do not know and say their mother used to sleep with them at night and vanish by dawn.

Maui asks where his father and mother dwell, receives no answer from his elder brothers, and says he thinks he will find them.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE SWING. / THE LEGEND GF TAWHAKI. 73 / THE LEGEND OF RTJPE. / HIS ASCENT INTO HEAVEN.; lines 2751-2885 confidence: high

Hinauri is lost to her home, and her younger brother Mauimua, later called Rupe, is so grieved by love for her that he leaves to seek her.

Rupe's love and grief for Hinauri cause him to leave and seek her everywhere.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE SWING. / THE LEGEND GF TAWHAKI. 73 / THE LEGEND OF RTJPE. / HIS ASCENT INTO HEAVEN.; lines 2751-2885 confidence: high

After searching many places without finding Hinauri, Rupe decides to ascend to the heavens and consult his great ancestor Rehua at Te Putahi-nui-o-Rehua.

Rupe ascends through inhabited heavens, forces his way past boundaries, and reaches Rehua in the tenth heaven to consult him.
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Polynesian Mythology and Ancient Traditional History of the New Zealand Race THE TWO SORCERERS. 277 / K 0 H I N E M U T U R O T O R N A. / THE MAGICAL WOODEN HEAD, / THE MAGICAL WOODEN HEAD. 281; lines 8560-8614 confidence: medium

The passage title names the magical wooden head, and Hakawau goes fearlessly to test whether his sorcery can prevail over the magic head and enable him to destroy old Puarata.

Hakawau undertakes a dangerous journey toward the Sacred Mount to overcome the magic head and destroy Puarata, relying on sorcery and incantations.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107 / CANOES AEAI-TE-UKU AND MANUKA. 109; lines 5312-5422 confidence: medium

The instruction warns not to take old kumara growing on coastal cliffs, but to go to the storehouse and take the Kahui-rango, glossed as the flock of heavy ones.

The passage describes instructions, canoe voyages, travel to Hawa-iki, and attempts to obtain the correct kumara rather than old bulbs.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 HOEO-UTA WRECKED. 101 / CHAPTER V. / RONGO-I-TUA AND KAHUI-TUPUA. / KUMAEA OBTAINED FROM PO-TIKI. 107; lines 5216-5309 confidence: medium

The next morning Rongo-i-tua tells the people to look toward the red sunrise heavens, where Kawakawa-nui and Pipiko-nui are, and affirms that kumara comes from there; he then tells them to make a canoe from a tree.

After Rongo-i-tua indicates the kumara source, the people make a canoe from a tree and embark to obtain kumara.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 NGA UPOKO KOREKO. / VIII. / ANCIENT HISTORY OF THE MAORI. / CHAPTER I; lines 474-566 confidence: medium

The figures would go far out to Marere-o-tonga and Tumu-whaka-iri-a, described as places where gods with power reside.

The figures would go far out to named places where powerful gods reside and gain their aid.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 SICK CURED. 69 / EONGO-KAKO AND TAMA-TEA. 71 / KONGO-KAKO AND HIS FATHEE. 77 / TAMA-TEA-POKAI-WHENUA. 79; lines 4013-4090 confidence: medium

In the Nga-i-tahu section, Tama-tea is deserted by Hine-raukawakawa, Hine-rau-haraki, and Te-kohi-wai; he sails around the islands in search of them, and with Kupe is credited with naming rivers, headlands, and coastal places.

After being deserted by three wives, Tama-tea sails around the islands and listens at inlets for signs of them, but his search fails.
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The Ancient History of the Maori, His Mythology and Traditions, Volume 3 UE-NUKU AND WHENA. / UE-NUKU AND WHENA. 6 / WHENA KILLS THE CHILDREN OF UE-NUKU. O / MAHI-KUA AXD UE-NUKU. 7; lines 786-894 confidence: medium

Ue-nuku sends Mahi-rua to Pawa for oracle consultation; Mahi-rua falls prostrate and is called dead; Pawa waits for the god's power to abate, lays the fish tail on him, restores him to life, and directs him to Pou-ma-tangatanga.

Ue-nuku sends messengers to consult oracles and to locate information hidden at the central fire-pit.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. II. / CHAP. III. / CHAPTER I. / CHAPTER. II.; lines 17343-17455 confidence: medium

He would rather die for Jesus Christ than rule the earth, seeking "who died for us" and "who rose again for us."

The speaker rejects the ends and kingdoms of the world, desires Jesus Christ, asks to go to God, and seeks to enter pure light.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XII. / CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV.; lines 2193-2270 confidence: medium

“Where is the King of the Jews born? For we have seen his star in the east, and are come to worship him.”

The wise men travel in response to the star, and the star goes before them until it stands over the cave where the child is with Mary.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / VISION I.; lines 19114-19331 confidence: medium

Hermas falls asleep; the spirit catches him away and carries him through a place toward the right hand, among steep rocks, where no man could pass.

Hermas falls asleep, is carried by a spirit through an impassable rocky place, prays and confesses, and receives heavenly and elder instruction.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / VISION I. / VISION II.; lines 19386-19616 confidence: medium

Hermas goes toward Cuma, remembers his former vision, is carried by the spirit to the same place, kneels, prays, and glorifies the Lord for revealing his former sins.

Hermas is carried by the spirit back to the place of his earlier vision, where further revelation follows.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / VISION I. / VISION II. / VISION III.; lines 19619-19845 confidence: medium

Hermas fasts and prays for the promised revelation; the old woman appears at night and tells him to choose a good private place in a field where she will appear about the sixth hour.

Hermas repeatedly fasts and prays for the promised revelation, after which the old woman appears and arranges the visionary encounter.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / VISION I. / VISION II. / VISION III.; lines 20299-20518 confidence: high

The narrator is sad until he can understand the vision; the old woman appears in a night vision, says prayer needs humiliation, tells him to fast, and after he fasts one day a young man appears and warns him about asking often for revelations.

The narrator seeks the meaning of visionary forms, is told that prayer requires humiliation and fasting, fasts for one day, and then receives interpretation from a young man.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / CHAPTER IX. / CHAPTER X.; lines 10081-10223 confidence: medium

Thecla goes to Seleucia, enlightens many, is conducted by a bright cloud, stays outside the idolatrous city, and is led by the cloud into the mountain Calamon or Rodeon, where she endures temptations of the devil with Christ's help.

Thecla abides many years on the mountain and bears many grievous temptations of the devil with assistance from Christ.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER VII. / CHAPTER VIII. / REFERENCES TO MARY'S GOSPEL / CHAPTER I.; lines 1038-1094 confidence: medium

Joachim retires into the wilderness, fixes his tent there, fasts forty days and forty nights, and says he will not eat or drink until the Lord looks down upon him; “prayer shall be my meat and drink.”

Joachim withdraws to the wilderness, fixes a tent, fasts forty days and forty nights, and substitutes prayer for food and drink while awaiting God’s attention.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XV. / REFERENCES TO THE GENERAL EPISTLE OF BARNABAS. / CHAPTER I. / CHAPTER II.; lines 16110-16241 confidence: medium

"Using the Holy Ghost as the rope: your faith being your support; and your charity the way that leads unto God."

Charity is named as the way that leads to God, and the community is described as companions in the same journey, oriented toward the other life and loving God only.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII. / SIMILITUDE IX.; lines 24467-24682 confidence: medium

The Angel of Repentance comes after the narrator has written the commands and similitudes, says he will show what the Spirit spoke under the figure of the Church, identifies that Spirit as the Son of God, and recalls that the tower had been shown by the Church as if by a virgin.

A revelatory guide leads the narrator to the height of a mountain, from which he is shown a structured visionary landscape.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk DODO 125 / FIG. 32. / FIG. 33. / A FABULOUS BIRD 129; lines 6612-6695 confidence: high

A king wants someone to see where the sun arose; Ataru volunteers, receives a horse, journeys for a month, passes beyond everything, and reaches the country of the Stork-Men.

A ruler sends for a volunteer; Ataru travels beyond everything, receives directions from Stork-Men, and reaches the place where the sun comes forth.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk 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 TEE WONDERFUL HORSE / FIG. 94. / FIG. 95- / THE BOY WHO CHEATED DEATH 441; lines 19433-19516 confidence: high

A Man carving stools asks where the Rich Man’s Son is going and gives him a stool, saying it will be useful.

On the road to Death’s house, three encountered figures each gives or offers an object described as useful: a stool, a hammer, and a bundle of wood.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WICKED GIRL 329 / THE WICKED GIRL 331 / THE HALF-BROTHERS 333 / THE WHITE-BREASTED CROW 335; lines 15004-15083 confidence: medium

The leper takes the boy home; he grows in knowledge and strength, receives a house from her, and marries the Daughter of the Ant.

The female leper successively helps answer demands for brides associated with the Ant, the Thicket, the Water, and then the Heavens.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE WONDERFUL HORSE 437 / TEE WONDERFUL HORSE / FIG. 94. / FIG. 95-; lines 19363-19430 confidence: medium

In the variant, the youth buys a horse with his mother's breasts and travels with Spider to the end of the world, where there is "no land, not a tree, nothing but wind, water, and darkness."

The variant states that the youth sets out to see where the world ends and reaches a boundary place without land or trees.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE BASHFUL MAIDEN 273 / THE UNKNOWN YOUTH 275 / THE UNKNOWN YOUTH 277 / THE PRINCE OF AGADDEZ 279; lines 12729-12813 confidence: medium

At daybreak Lahidi sees the remaining thorns, guesses that her step-sister placed them to prick Ba-Komi, knows he must be ill, shaves her head, remakes her body cloth into clothing, and sets out to seek medicine for the king's son.

Lahidi infers that the injured visitor must be ill and sets out to seek medicine, reaching a forest setting with an enormous tree and a dangerous being.
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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: high

The girl asks about the sister thrown into the river; the mother confirms that she had a sister, and the girl wishes that God bring them together.

The younger sister seeks the sister thrown into the river, and the gourd acts as a living guide from the city to the river house.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE PRINCE OF AGADDEZ / THE RIVAL'S RULER 283 / THE RIVAL'S RULER 285 / THE RIVAL'S RULER 287; lines 13064-13151 confidence: medium

The boy gives grass to the horses, bulls' heads to the dogs, and tobes plus tobacco to the slaves, allowing him to pass onward.

The boy passes guarded halls to reach his rival's mother, and the variant explicitly says a youth sets out in a quest to get the king's chief wife.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE SLEEPLESS TOWN 397 / THE SLEEPLESS TOWN 399 / THE MENDER OF MEN 401 / THE MENDER OF MEN 403; lines 17859-17943 confidence: medium

Food cooking itself asks the mother to stay and eat; she says she has no appetite, and the Food tells her to take the right-hand road and leave the left.

The mother's route to the mending city includes repeated encounters with self-preparing foods that speak, test her response to eating, and give directions.
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malay

Malay Magic CHAPTER III / THE MALA Y MAGICIAN / HIS POWER AND FUNCTIONS / ACQUISITION OF MAGIC POWER; lines 3428-3544 confidence: medium

“Hearken, So-and-so, / And assist me ... I am taking (this boat) to the saints of God, / And I desire to ask for a little magic.”

The ritual formula says the practitioner is taking a boat to the saints of God to ask for magic, and the rite culminates in the surroundings taking the appearance of the sea.
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Malay Magic CHAPTER V / IDEAS ABOUT BIRDS / MYTHICAL BIRDS / V THE SPECTRE HUNTSMAN 113; lines 6331-6461 confidence: medium

A pregnant wife longs violently for pelandok meat and insists on a doe carrying male offspring, ordering her husband to seek it in the jungle.

The story is set in motion by a required animal with extraordinary conditions, then intensified by the husband's misunderstanding into an impossible search.
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Malay Magic FASTING AND PENANCE / THE MALA Y PANTHEON / HINDU AND MALA Y DIVINITIES / THE MALA Y PANTHEON; lines 4593-4670 confidence: low

The footnote identifies the water of life as Amrita, obtained by churning the ocean, and says Vishnu assumed the tortoise avatar to obtain it.

The footnote says Amrita, the water of life, was obtained by churning the ocean.
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Malay Magic THE RICE-PASTE CEREMONY / THE SPRINKLING BRUSH / RELATIONS WITH THE SUPERNATURAL / FASTING AND PENANCE; lines 4394-4506 confidence: medium

Fasting or religious penance is described as formerly undertaken with definite objects such as mental exaltation, ecstatic visions, and acquisition of supernatural powers.

Fasting or penance is undertaken to produce mental exaltation, ecstatic visions, and supernatural powers, often in solitary marked places.
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Malay Magic THE RICE-PASTE CEREMONY / THE SPRINKLING BRUSH / RELATIONS WITH THE SUPERNATURAL / FASTING AND PENANCE; lines 4394-4506 confidence: medium

Fasting or religious penance is described as formerly undertaken with definite objects such as mental exaltation, ecstatic visions, and acquisition of supernatural powers.

The fast takes place in solitary spots, especially high hills such as Mount Ophir, with traditions of extended fasting on Jugra Hill.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI NEGRITOS OF PERAK 223 / CHAP. VI NEGRITOS OF PERAK 225 / VOL. II O / CHAP. V NEGRITOS OF KEDAH 227; lines 12904-13025 confidence: medium

B'lians are said to go in trances to Fruit Paradise and return with fruit; they can drive out devils, know unfailing love-charms, and slay men at a distance by feared sendings.

B'lians are said to proceed in trances to Fruit Paradise and return with fruit.
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Pagan Races of the Malay Peninsula, Volume 2 CHAP. VI SAVAGE MALAYS OF S ELAN GO R 295 / SA VAGE MALA YS OF SELANGOR 297 / BESISI. / CHAP. VI SAVAGE MALAYS OF SELANGOR 299; lines 16239-16322 confidence: medium

The Island of Fruits contains tigers and other wild beasts, but Gaffer Engkoh restrains them from harming visitors. Tribal magicians are reputed to visit the Fruit-tree Paradise in trance and bring fruit back.

Tribal magicians are reputed to visit the Fruit-tree Paradise in trance and bring fruit back.
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Pagan Races of the Malay Peninsula, Volume 2 CHAPTER III. / SAKAI OF PERAK 63 / SAKAI OF PERAK 65 / VOL. II F; lines 3742-3873 confidence: medium

The courtship request says the speaker seeks a betel stand, a filly, and a sea-canoe, has followed a blossom's scent oversea, and will not return until granted his "Heart's Desire."

The courtship speaker frames the desired partner as something sought over long distance and vows not to return until obtaining the Heart's Desire.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II U / CHAP. VI SAVAGE MALA VS OF NEGRI SEMBILAN 291 / BLANDAS, / CHAP. VI SAVAGE MALAYS OF SELANGOR 293; lines 15912-16005 confidence: medium

A medicine-man can send his soul in trance, ber-sawai, to the Island of Fruits and bring back rambutans enough to feed people seated in a line reaching there.

The medicine-man's soul travels in trance to the Island of Fruits and can return with fruit.
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oceanic

Oceanic Mythology MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63 / MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67; lines 4042-4177 confidence: high

Tawhaki’s sky ascent is linked to seeking his father; New Zealand, Rarotongan, Tahitian, and Hawaiian variants differ, including finding bones, rescuing the father from death or filth, burning the offenders’ house, and Tawhaki’s own death followed by Rata’s revenge.

Tawhaki’s ascent to the sky is said to be motivated by seeking his father, and in the New Zealand version he proceeds to seek powerful charms in the highest heavens.
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Oceanic Mythology MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63 / MISCELLANEOUS TALES 65 / MISCELLANEOUS TALES 67; lines 4042-4177 confidence: high

Tawhaki’s sky ascent is linked to seeking his father; New Zealand, Rarotongan, Tahitian, and Hawaiian variants differ, including finding bones, rescuing the father from death or filth, burning the offenders’ house, and Tawhaki’s own death followed by Rata’s revenge.

Tawhaki searches for and rescues his father in some variants; Rata learns of his parents’ abduction and resolves to seek them.
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Oceanic Mythology MISCELLANEOUS TALES 85 / MISCELLANEOUS TALES 87 / PLATE XI / MISCELLANEOUS TALES 89; lines 5125-5224 confidence: medium

Kaua orders Nikeu to get a canoe, then stretches out his hand, brings forth two canoes from the forests, places them on the beach, takes his magic rod, and sets off with the others.

Kaua joins the recovery expedition and uses a magic rod or staff to overcome a reef, a wall of water, and sea-monsters.
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Oceanic Mythology PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53 / THE MAUI CYCLE 55; lines 3617-3686 confidence: medium

Tawhaki journeys to a distant land to seek and rescue his mother, who is captive outside the great house of her goblin captors and must wake them daily at dawn.

Tawhaki resolves to seek and rescue his mother, travels to a distant land, and finds her captive outside the goblins’ house.
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Oceanic Mythology PLATE VIII / MISCELLANEOUS TALES 59 / MISCELLANEOUS TALES 61 / MISCELLANEOUS TALES 63; lines 3875-3953 confidence: high

In the Tahitian form, Arihi and companions go on an expedition to slay evil man-killing monsters; Tafa'i (= Tawhaki) wants to go, is refused, and determines to outwit them.

Tafa'i secures a powerful charm, rides over the sea on a great shark, and arrives before Arihi's party.
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Oceanic Mythology PLATE XIX / TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205; lines 9993-10111 confidence: high

A father of seven sons gradually turns to stone; the sons seek medicine; the youngest, ugly and covered with sores, is left behind, goes alone, and receives healing and advice from an old woman near a pool.

The youngest son, initially left behind, undertakes the search for medicine, receives help, reaches the heavenly lord, and cures his father.
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Oceanic Mythology PLATE XIX / TRICKSTER TALES 201 / TRICKSTER TALES 203 / TRICKSTER TALES 205; lines 9993-10111 confidence: high

The wife calls her flying-palace; she and her husband ascend to the sky, receive medicine from the lord of heaven, return by flying-house, cure the father, and the six brothers are later turned into dogs.

The Halmahera wife summons a flying-palace, and the couple ascends to the sky to obtain medicine from the lord of heaven.
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Oceanic Mythology THE MAUI CYCLE 45 / THE MAUI CYCLE 47 / PLATE VII / THE MAUI CYCLE 51; lines 3335-3416 confidence: high

The passage notes a Hawaiian 'fire-quest' and, for New Zealand, 'Maui's attempt to secure immortality for mankind.'

The passage introduces Maui's attempt to secure immortality for mankind, and Maui proposes to determine whether humans are to die or live forever.
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Oceanic Mythology THE MAUI CYCLE 47 / PLATE VII / THE MAUI CYCLE 51 / THE MAUI CYCLE 53; lines 3419-3501 confidence: high

“Tiwakawaka could no longer keep it in, and laughed out loud... this woke the old woman up... and killed Maui.”

Maui attempts a dangerous task by which humans could survive death, but he is killed before completing it.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast SELECTIONS OF ZA25-SPARAM, IX, 20-X, 5. 1 83 / Chapter XI. / SELECTIONS OF ZAD-SPARAM, X, 6 -XI, 7. 1 85 / SELECTIONS OF ZAD-SPARAM, XI, 8-1 0. 1 87; lines 11126-11155 confidence: medium

At age thirty Zaratust is conducted by Vohuman to the assembly of the spirits; he asks questions answered by Auharmazd and asks seven questions of seven archangels in seven different places in one winter.

At thirty years old, Zaratust is conducted by the archangel Vohuman to the assembly of the spirits.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis A BAN VAST. 55 / ABAN YA5T. ' 59 / VIII. / ABAN YA,ST. 6 I; lines 3199-3340 confidence: medium

Frangrasyan asks Anahita to grant that he may seize the Glory waving in the middle of the sea Vouru-Kasha.

Frangrasyan asks for the ability to seize the Glory waving in the middle of the sea Vouru-Kasha.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I06 THE GATHAS. / YASNA XLIV. / IOS THE GATHAS. / YASNA XLIV. IO9; lines 6782-6822 confidence: high

The speaker asks how his soul may prosper in moral goodness and how he may sanctify the Religion taught by the King of the Holy Realm, who dwells with holy Order and Good Mind; the passage cites Y. XLVI, 16.

The speaker asks Ahura to reveal Daena or Insight, prays to know how the soul may prosper, and states that the wisdom-filled soul seeks God.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments IO THE GATHAS. / YASNA XXIX. I I / YASNA XXIX. 13 / YASNA XXVIII.; lines 2327-2371 confidence: medium

The reciter asks Righteousness as a person when he shall see him and know the Good Mind of God, the way that leads to Him, and Obedience; the passage notes that abstractions are addressed as persons.

The reciter asks to become acquainted with the way that leads to Ahura, together with Good Mind and Obedience.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. / YASNA XLIII. 95 / YASNA XLIII. 97 / YASNA XLIII. 99; lines 6314-6363 confidence: medium

“may that (holy man) approach toward that which is the better than the good” and “show to us the straight paths of (spiritual) profit”

The holy man shows straight paths of spiritual profit connected with corporeal and mental blessings and real worlds where Ahura dwells.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. 91 / THE GATHA(A) U-STAVAITI(I). / YASNA XLIII. 93 / YASNA XLIII.; lines 6044-6129 confidence: medium

The highest blessing is described as attainment of one who guides to the straight paths, the way, conceptions, and revelations of the Saviours.

The highest blessing is attaining a guide who shows the straight paths, associated with Saviours’ ways and revelations.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXII. 65 / YASNA XXXII. 67 / YASNA XXXIII. 69 / YASNA XXXIII. 71; lines 5025-5118 confidence: medium

The speaker asks to know God's nature, comprehend divine sovereignty and its blessed rewards, and have Piety reveal Gnosis, Insight, or Religion.

The commentary describes a request to know God's nature, comprehend divine sovereignty and rewards, and receive Gnosis, Insight, or Religion from Piety.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXIII. 69 / YASNA XXXIII. 71 / YASNA XXXIII. 73 / YASNA XXXIII. 75; lines 5223-5313 confidence: medium

The speaker asks Mazda for “a sight of Thee, and for consultation with Thee.”

The speaker seeks a sight of Mazda, consultation with Mazda, and revelation of the worthy aims of the faith, with Good Mind and preternatural insight also invoked.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXIV. 83 / YASNA XXXIV. 85 / YASNA XXXIV. 87 / YASNA XXXIV. 89; lines 5881-5968 confidence: low

The speaker asks that, by Sovereign Power and grace, life be made really progressive until perfection is reached.

The speaker asks that life be made really progressive through Sovereign Power and grace until perfection is reached.
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shinto

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 BC, 2. / SUININ. 183 / A.D. 10. / VIL. 24.; lines 10750-10908 confidence: high

The Emperor commands Tajima Mori to go to the Eternal Land and obtain the fragrant fruit that grows out of season, later called Tachibana; the Emperor dies later that year.

Tajima Mori is commanded to go to the Eternal Land to obtain fragrant fruit that grows out of season and later returns with eight sticks and eight bundles.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 BC, 2. / SUININ. 183 / A.D. 10. / VIL. 24.; lines 10911-10925 confidence: medium

Tajima Mori is said to have been apparently selected for a mission because of descent from a king of Silla; Tokoyo no Kuni/Eternal Land is considered unlikely to be Korea and more likely China because of the orange.

The passage refers to Tajima Mori being selected for a mission and immediately discusses Tokoyo no Kuni, glossed as Eternal Land.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 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 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

Ho-no-susori and Hiko-hoho-demi exchange the elder's fish-hook and younger's bow; Hiko-hoho-demi catches no fish, loses the hook, makes substitute hooks from his sword, and the elder brother refuses them.

Hiko-hoho-demi cannot return the original fish-hook, grieves, enters the sea realm, and the Sea God later organizes a search for it among fishes.
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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 SUININ. 183 / A.D. 10. / VIL. 24. / SUININ. 187; lines 10928-10979 confidence: high

The speaker says he crossed “the waves” and “the weak water”; the Eternal Land is “the mysterious realm of Gods and Genii” which ordinary mortals cannot attain.

The speaker travels across dangerous waters to the Eternal Land, described as a divine or supernatural realm inaccessible to ordinary mortals, and then returns after ten years.
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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 4404-4503 confidence: medium

Kaaialii is tended by Ua and says, "I will go and seek Kaala; and if I find her not, I die."

Kaaialii leaves despite entreaties, searches many named inland places, climbs difficult ravine walls, and continues toward the shore after receiving a clue.
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Hawaiian Folk Tales: A Collection of Native Legends HAWAII THE ORIGINAL HOME OF THE BROWNIES / MOKE MANU'S ACCOUNT / PI'S WATERCOURSE / LAKA'S ADVENTURE; lines 2832-2908 confidence: medium

Laka asks about his absent father; his grandmother says Wahieloa went to Hawaii and is supposed dead, and Laka asks for means to search for him.

Laka learns his father went to Hawaii and is supposed dead, asks for means to search for him, and is directed to obtain a special tree for a canoe.
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Hawaiian Folk Tales: A Collection of Native Legends HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA; lines 1449-1584 confidence: medium

Hakalanileo and his wife Hina, mother of Kana, come to dwell in Pelekunu valley on the eastern side of Haupu.

Hina, already wife of Hakalanileo, becomes wife of Kapeepeekauila; Hakalanileo mourns and searches for someone powerful enough to restore her to him.
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Hawaiian Folk Tales: A Collection of Native Legends HIKU AND KAWELU / LOCATION OF THE LUA O MILU / LONOPUHA; OR, ORIGIN OF THE ART OF HEALING IN HAWAII / KAPEEPEEKAUILA; OR, THE ROCKS OF KANA; lines 1586-1719 confidence: medium

Kana draws two named canoes, Kaumueli, from the forest, equips them, appoints fourteen rowers, embarks with Waka-i-lani, and sets out to wage war on Kapeepeekauila before the canoes ground on a ledge.

Kana's party travels through defenses to Haupu, and Niheu is sent to get Kana's mother, Hina, from Hale-huki where Kapeepeekauila is present; Niheu takes Hina's hand and leads her away.
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Hawaiian Folk Tales: A Collection of Native Legends PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII / XXIII / KANEAUKAI / A LEGEND OF WAIALUA; lines 6433-6541 confidence: medium

Kaneaukai appears as a young man and says, "Go to Mokuleia, and you will find my wooden idol; bring it here and set it up alongside of my stone idol"; when they demur, he answers, "Send your grandsons."

The young men travel at night to retrieve the wooden idol, and a meteor goes before them to show how to avoid quicksands.
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Hawaiian Folk Tales: A Collection of Native Legends THE PUNAHOU SPRING / OAHUNUI / AHUULA / A LEGEND OF KANIKANIAULA AND THE FIRST FEATHER CLOAK; lines 3750-3851 confidence: medium

Eleio is sent to Hana to fetch awa for the king; he is also a kahuna initiated to see spirits or wraiths and able to return a wandering spirit to its body if decomposition has not begun.

Eleio departs on a king's errand, then diverts into a prolonged chase of a supernatural woman across difficult terrain.
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Hawaiian Folk Tales: A Collection of Native Legends THE TOMB OF PUUPEHE / A LEGEND OF LANAI / AI KANAKA / A LEGEND OF MOLOKAI; lines 4794-4897 confidence: high

Informants tell Kupa the boys were reviling him on his drum; enraged, Kupa orders servants to put them to death, and they are seized and murdered, prompting Kamalo to seek revenge.

After his sons are killed, Kamalo undertakes a long sequence of visits to seers, prophets, priests, and finally a shark god to seek revenge.
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navajo

Navaho Legends HOUSES. / ARTS. / INDUSTRY. / POETRY AND MUSIC.; lines 925-1006 confidence: medium

Maid Who Becomes a Bear seeks and finds the gods; the stanza places this on mountain summits, mentions the speaker's sacrifice, and ends with a line about somebody doubting it.

The mountain chant repeats that named figures sought the gods and found them, with the setting placed on mountain summits and cloud summits.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 6768-6860 confidence: high

Hastséyalti and Hastséhogan stand on the rainbow at the doorway; the Navaho is summoned, takes his sacrificial bundle, receives consent to take the niece's turkey, hears the grandmother ask for his return, and boards the sunwise-turned rainbow between the two gods.

The Navaho leaves his kin under divine direction, boards a rainbow with Hastséyalti and Hastséhogan, shuts his eyes, and is carried far away to a divine house.
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Navaho Legends II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI.; lines 7212-7296 confidence: medium

Nati'nesthani sees the distant flame again after dark and uses a forked stick and a long straight stick aimed at the fire to mark its direction.

The passage centers on repeated attempts to locate a distant fire, culminating in directional guidance and arrival at an unusual mountain dwelling.
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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 III. THE WAR GODS. / IV. GROWTH OF THE NAVAHO NATION. / NATI'NESTHANI. / NOTES.; lines 10275-10391 confidence: medium

Version A has Nayénezgani say he has been to the ends of the earth, waters, sky, and mountains and found none who were not his friends.

Version A has Nayénezgani declare that he has been to the ends of the earth, waters, sky, and mountains.
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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 4264-4348 confidence: high

Spider Woman questions the boys, recognizes that they may seek their father, the Sun, and warns that the road to his house passes four dangers: crushing rocks, cutting reeds, tearing cane cactuses, and boiling sands.

Spider Woman says the boys’ father is the Sun and describes a long, dangerous route to his house that includes four perilous places.
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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 4350-4437 confidence: high

The boys come to Tse`yeinti'li, the crushing rocks; the rocks open and close to kill travelers, are said to be people and anáye, are deceived four times, question the boys, and allow passage after the boys identify themselves and repeat Spider Woman's words.

The boys repeatedly identify themselves as children of the Sun and state that they are traveling to seek their father's house, finally reaching the Sun God's house.
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shan

Shans at Home, With Two Chapters on Shan History and Literature AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM / I4 THE NORTHERN SHANS / THE MAO KINGDOM; lines 1101-1216 confidence: high

The Shan King of Yun-nan places his beautiful fifteen-year-old daughter in an island palace and proclaims that she will marry any man who can reach the island dry-shod, without bridge or boat, and strike the palace gong.

The king promises his daughter to the man who can cross to the island palace dry-shod, without bridge or boat, and strike the gong; Hkun-Tung-Hkam succeeds through supernatural aid.
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Shans at Home, With Two Chapters on Shan History and Literature BUDDHIST MONK. / COUNTING ON THE FINGERS / BOYS MAKING SAND PAGODAS. / A MONK FOLLOWED BY SCHOOLBOYS.; lines 2807-2900 confidence: high

The monks respected him because, “like The Buddha,” he had made the “Great Renunciation”; the wife of a holy man is described as wife of one seeking the “Right Path” and “Truth.”

The Hindu mendicant is said to have made the Great Renunciation, left his family, wandered as a beggar, and be respected as one seeking the Right Path and Truth.
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Shans at Home, With Two Chapters on Shan History and Literature BY THE REV. WILBUR WILLIS COCHRANE. / SINITIC (?) / A MONASTERY. / SPECIMEN OF SHAN WRITING.; lines 9444-9498 confidence: medium

Shan folk-tales are described as long, drifting from the original hero and heroine to other characters, with many tales within tales like the Arabian Nights; the first prince and princess may be left fighting ogres while later heroes appear.

Later heroes and heroines are said to surmount difficulties with magic harps, bows, holy water, or flying horses.
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Shans at Home, With Two Chapters on Shan History and Literature THE HUSBAND WHO LOST HIS WIFE AND CHILDREN / THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES.; lines 10412-10575 confidence: medium

Sakya, king of the spirits, descends and gives the older brother a dream: a lovely princess named Hsa-pu-te-hsa lives at the foot of the Silver Mountain, and the brother should send Kap-pa-ra to bring her as wife.

After the king’s dream, Kap-pa-ra agrees to depart with his companion to reach the foot of the Silver Mountain and bring the princess for his brother.
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Shans at Home, With Two Chapters on Shan History and Literature THE HUSBAND WHO LOST HIS WIFE AND CHILDREN / THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES.; lines 10894-10976 confidence: medium

Kap-pa-ra longs for his serpent-princess wife, travels to the serpent country, is joyfully received, and declines the family's offer to help him fight Hpung-ka-lit, saying patient endurance is better.

Kap-pa-ra travels to the serpent country for his serpent-princess wife and then toward the roc country for his roc wife.
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Shans at Home, With Two Chapters on Shan History and Literature THE TIGER AND THE MISCHIEVOUS HARE / TETHERED BUFFALOES. / NATIVE REST-HOUSES. / THE STORY OF AI-KAWK-HO; lines 10978-11132 confidence: medium

The King dreams lord Sakya commands him to send a messenger to Sakya's country within seven days or die; the King searches unsuccessfully, and the youngest daughter says Ai-kawk-ho can go.

The King dreams that lord Sakya demands a messenger to his country within seven days, and Ai-kawk-ho undertakes the mission.
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Shans at Home, With Two Chapters on Shan History and Literature THE WOLF AND THE MAN / THE KIND CROW / THE MONKEY AND THE MAN / THE CLOUD; lines 11894-12072 confidence: high

A king tells his youngest son to marry; the son says he will only marry a fairy, and the king threatens death if he does not find one in seven days.

The youngest prince says he will marry only a fairy, and the king threatens death unless he finds a fairy wife within seven days, prompting the prince to leave and seek guidance.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXI / THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA. / VOL. II L; lines 5939-6031 confidence: high

A woman gathering roots in the forest is confronted by a big man who says he is Mwana Nyambe, parenthetically Leza, and tells her not to fear, to take her basket and hoe, and to follow him for a revelation.

The woman is led far away by Mwana Nyambe/Leza, shown hidden cattle and food stores, and sent back to tell the people what she has seen and heard.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXI / THE DOCTRINE OF SOULS / THE GRAVE OF SEZONGO II. AT NANZELA. / VOL. II L; lines 5939-6031 confidence: high

In June 1913, Mupumani, a leper near Nanzela, arises as a prophet and says he was not given to dreams and had only one vision.

While Mupumani is asleep, a ghostlike man descends through the roof, lifts him onto his shoulders, and carries him to an unknown place where he encounters Namulenga/Mulengashika.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II DERIVED ADJECTIVES : / CHAPTER XXVII / PROVERBS, RIDDLES, AND CONUNDRUMS / VOL. II; lines 13431-13650 confidence: medium

The conundrum section begins with a man who dies leaving a widow, four sons, and a daughter; the daughter disappears, the mother sends her gifted sons to find her, and the eldest sees her fifty miles away in a lion’s clutches.

A conundrum begins with a missing daughter, a mother sending her gifted sons to find their sister, and the eldest son locating her at a great distance by special wisdom.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA. / CHAPTER XXIII / THE SUPREME BEING I LEZA; lines 7881-7999 confidence: high

Chapter title identifies Leza as the Supreme Being; the Ba-ila legend concerns a very old woman who seeks Leza to demand an explanation of the painful earth.

The old woman deliberately seeks Leza/God across the earth in order to ask why she has been afflicted.
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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 17514-17618 confidence: medium

The author describes a progression: tambourine performance manifests dual personality, calabash baptism helps the patient cross the sea to the land beyond, blood-drinking makes him superior, thwaza is the same word used for moon renewal, and like the moon he is born again and enters new life after taboos and hondlola.

The passage states that baptism in a calabash helped the patient cross the sea and reach a land beyond, called a land of miracles and magical powers.
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biblical

The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 1450-1619 confidence: high

The blessed man continues in Wisdom, meditates on justice, thinks of God's all-seeing eye, considers Wisdom's ways and secrets, and watches at her windows and door.

The blessed person seeks Wisdom's ways and secrets, watches at her dwelling, and settles near her protection.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 1663-1824 confidence: medium

Job answers with a bitter complaint and wishes he knew where to find God, come to God’s seat, order his cause, fill his mouth with arguments, and understand God’s answer.

Job longs to find God, come to God’s seat, order his cause, and understand God’s answer, but he cannot perceive God in any direction.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 1893-2031 confidence: medium

As a hart pants after water brooks, the speaker's soul pants after God; the soul thirsts for the living God; tears have been the speaker's food day and night while others ask where his God is.

The speaker's soul pants after God as a hart pants after water brooks, thirsts for the living God, and asks when he will come and appear before God.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2800-2951 confidence: medium

The speaker seeks God, thirsts and longs in a dry waterless land, recalls seeing God's power and glory in the sanctuary, praises, lifts hands, meditates at night, rejoices under God's wings, and is upheld by God's right hand.

The speaker seeks God early, thirsts and longs for God in a waterless land, desires to see divine power and glory as in the sanctuary, meditates at night, and follows hard after God.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 1070-1194 confidence: medium

One of the seven vial angels says he will show the judgment of the great whore seated on many waters, linked with kings and drunken inhabitants; he carries the speaker in spirit into the wilderness to see a woman on a scarlet beast with blasphemous names, seven heads, and ten horns.

An angel tells the visionary speaker to come and see the judgment of the great whore, then carries him away in spirit into the wilderness to see the woman on a scarlet beast.
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fjort

Notes on the Folklore of the Fjort (French Congo) HOW A NATIVE STORY IS TOLD. 31 / HOW THE WIVES RESTORED THEIR HUSBAND / TO LIFE. / HOW JNSASS1 (GAZELLE) GOT MARRIED. 37; lines 2914-3033 confidence: medium

Buite dreams that a beautiful girl calls him, leads him to a river, tells him to tap the ground three times for a canoe and the canoe three times for paddles, and instructs him to fish while cutting off the fish heads because she cannot bear to see them.

Buite dreams of a beautiful girl who gives river, canoe, paddle, and fishing instructions, and the next morning he follows them successfully.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. / THE FOLKLORE OF THE FJORT. 3 / THE FOLKLORE OF THE FJORT. 5 / THE FOLKLORE OF THE FJORT. 7; lines 1785-1859 confidence: high

A story treats the sky as boreable: Nzambi on earth promises her daughter to whoever goes to Nzambi above and brings down Nzambi Mpungu's fire; the woodpecker bores the hole and the spider makes the silken cord from heaven to earth.

Competitors for Nzambi's daughter must ascend or pass to Nzambi above and bring down a little of Nzambi Mpungu's fire from heaven.
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Notes on the Folklore of the Fjort (French Congo) THE WONDEKFUL CHILD. 57 / HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59 / THE TWIN BROTHERS. 61; lines 3684-3767 confidence: medium

Nzambi's daughter says the last mirror shows the town from which no wanderer returns; Mavungu insists on seeing it, says he must go there, and answers her warning by saying his charm will protect him.

After seeing the image of the no-return town, Mavungu leaves his new wife, mounts his horse, and sets out despite her warning.
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Notes on the Folklore of the Fjort (French Congo) THE WONDERFUL CHILD. / THE WONDEKFUL CHILD. 57 / HOW KENGI LOST HER CHILD. / HOW KENGI LOST HER CHILD. 59; lines 3631-3681 confidence: medium

A woman gives birth to twin sons, each born with a valuable fetish or charm; the twins are named Luemba and Mavungu, are almost full-grown at birth, and Mavungu wishes to travel.

Mavungu wants to travel, decides to marry the daughter of Nzambi, invokes his charm, and prepares for a long journey.
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Notes on the Folklore of the Fjort (French Congo) THE YOUNGER BROTHER WHO KNEW MORE THAN THE ELDER. 67 / THE CHIMPANZEE AND GORILLA. / THE ANTELOPE AND THE LEOPARD. / THE ANTELOPE AND THE LEOPARD. 73; lines 4114-4249 confidence: high

Nzambi on earth has a beautiful daughter and says no earthly being may marry her unless he brings heavenly fire from Nzambi Mpungu, who dwells above the blue roof.

Nzambi requires a suitor to bring heavenly fire from Nzambi Mpungu; Spider and helpers ascend to heaven, obtain it, and Spider receives the daughter.
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ekoi

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 sends Ndifemm to Nsann, the Thunder town, for a cow; Ndifemm's mother gives him a horn and explains that the correct cow will answer it under a tree; Ndifemm brings the cow back.

Obassi sends Ndifemm to Nsann, the Thunder town, to bring back a cow; Ndifemm uses a horn from his mother to identify the correct cow and returns alive.
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In the Shadow of the Bush GHOSTS 231 / GHOSTS 233 / GHOSTS 235 / GHOSTS 237; lines 12474-12571 confidence: medium

The people judge the conduct as hate; the woman accuses the other wife of stealing the remaining Nchitt, and the people prescribe fetching Nchitt from the chief of the ghosts as punishment.

The public declares that the proper punishment for stealing Nchitt is to go to the ghost town and fetch Nchitt from the chief of the ghosts.
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In the Shadow of the Bush OBEREKKAI TO ETARA 205 / OBEREKKAI TO ETARA 207 / FOBEREKKAI TO ETARA 209 / OBEREKKAI TO ETARA 211; lines 11238-11287 confidence: medium

Oru, Agbo's brother, comes; Agbo gives him the elephant tusk for which he was sent and tells him to take it to their father; Oru takes it back.

Agbo states that his father tried to kill him by sending him to Nsann, the Thunder town, and the elephant tusk is described as the object for which he was sent.
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In the Shadow of the Bush RELIGION 27 / RELIGION 29 / RELIGION 31 / RELIGION 33; lines 2530-2631 confidence: medium

The boy's knife bends in two directions, then stays straight and points into the bush; he follows it, asks for one plantain, gathers leaves, mixes them with the plantain, and makes medicine.

The boy tests the Juju knife in several directions until it points into the bush, then follows the way it shows.
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ethiopian christian

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 II / THE GLORY OF KINGS / A 2 1 / PLATE IV; lines 4186-4306 confidence: medium

The passage says the Queen of the South 'came from the ends of the earth to hear the wisdom of Solomon' and states that she 'was the Queen of Ethiopia,' citing Matthew 12:42 and Luke 11:31.

The Queen travels from a distant land to Jerusalem to hear Solomon's wisdom, and the passage frames the journey as commanded and pleasing to God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE II / THE GLORY OF KINGS / A 2 1 / PLATE IV; lines 4309-4419 confidence: high

The Queen is struck dumb with wonder at Tamrin’s words, thinks she will go to Solomon, and weeps with pleasure at what she has heard.

The Queen hears of Solomon’s wisdom, desires to hear it directly, and is moved to undertake a difficult journey toward him.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2601-2714 confidence: high

Tamrin returns and describes Solomon’s power, wisdom, and magnificence; the Queen desires to see and imbibe his wisdom and leaves for Jerusalem with many loaded animals.

Tamrin’s report causes the Queen to desire Solomon’s wisdom and travel from her kingdom to Jerusalem, where she marvels at his knowledge.
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fijian

Tales from Old Fiji HOW THE TONGANS CAME TO FIJI / CAME TO FIJI 21 / CAME TO FIJI 23 / CAME TO FIJI 25; lines 2843-2965 confidence: medium

The boy tells the Tongans to come to the turtle's grave, identifies the burial place, and tells them to dig there to find the shell.

The Tongans seek the turtle shell, must persist for five days, and rejoice on finding it because they believe they will live.
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Tales from Old Fiji LORIMER FISON. / CAME UP TO WINDWARD 3 / CAME UP TO WINDWARD 5 / CAME UP TO WINDWARD 7; lines 2151-2220 confidence: medium

At Long Island the remaining voyagers want to stay rather than die in the waters, but the old chief refuses and says better lands lie farther ahead.

The old chief rejects settlement, asks Lady Langi for the location of her land, and follows her direction to Thithia.
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Tales from Old Fiji TO BUILD THEIR CANOES 29 / TO BUILD THEIR CANOES 31 / THE STORY OF THE SUN-CHILD / THE SUN-CHILD 35; lines 3211-3286 confidence: medium

He goes through the dark wood to his canoe on the beach, makes a sail of magi-magi or sinnet from coconut fibre, launches with the tide, and sails to visit his father the Sun.

The Sun-child prepares a canoe and sail, follows the Sun's rising and setting course, and seeks direct speech with the celestial father.
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Tales from Old Fiji TO BUILD THEIR CANOES 31 / THE STORY OF THE SUN-CHILD / THE SUN-CHILD 35 / THE SUN-CHILD 37; lines 3289-3370 confidence: medium

At evening the Sun-child hoists his sail toward the Moon as she rises above the waters; she warns him to luff so his canoe's sharp stem will not pierce her face; he steers close and catches hold of her.

The Sun-child sails by canoe toward the Moon in order to obtain what his father instructed him to ask from her.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 3537-3660 confidence: medium

In the Subanun tale, a widow and her only son live near a village, grow rice, hunt wild pig, and the son leaves before dawn with spear and dog after his mother cooks rice for him.

The boy leaves home to hunt, pursues a distinctive pig up the mountain, kills it on a rock, and then discovers a doorway into the stone leading to an inhabited hidden house.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 779-928 confidence: high

Aponibolinayen lies sick and wishes for Gawigawen’s oranges; Aponitolau hears from the spirit house, but she asks instead for biw because she fears he will risk his life.

Aponibolinayen wants oranges from Adasen; she says no one who has gone there has returned; Aponitolau nevertheless prepares and departs to get them.
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Philippine Folk Tales Philippine Folk Tales / PREFACE / CONTENTS / TINGUIAN; lines 930-1067 confidence: high

Aponitolau crosses the ocean when his head-ax sails after he steps on it; he reaches a spring where women identify it as the spring of Gawigawen of Adasen.

Aponitolau travels across the sea to Adasen for oranges controlled by Gawigawen and must overcome barriers and tests to obtain them.
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Philippine Folk Tales TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO / CHRISTIANIZED TRIBES; lines 4559-4691 confidence: medium

The King Fish helps Benito and the Princess return; the King asks the Princess to marry him, and she requires recovery of the ring she lost in the sea.

Before agreeing to marry the King, the Princess requires the recovery of her ring, her earring, and water from heaven and the lower world; the King assigns the errands to Benito.
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melanesian

The History of Melanesian Society, Volume 1 BANKS ISLANDS / CHAPTER VI / BANKS ISLANDS / R. M. S. II; lines 8245-8343 confidence: medium

If a vui has taken the sick person's soul, the gismana drinks a leaf potion before sleep; dreaming indicates his own soul searches for the vui, finds the captured soul hidden in a tree or rock, overcomes obstacles such as stone barriers, and may receive help from a friendly vui.

The gismana drinks a potion, sleeps and dreams, and his own soul searches for the sick person's captured soul while facing obstacles and possible spirit assistance.
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The History of Melanesian Society, Volume 1 BANKS ISLANDS / CHAPTER VI / BANKS ISLANDS / R. M. S. II; lines 8346-8443 confidence: medium

If the gismana succeeds, the soul is brought back and returned to the sick person; if the sleeping gismana is awakened, his atai releases the soul, which returns to the hostile vui; a second potion-drinking may be attempted the next night.

A sleeping gismana's atai goes to recover and return the sick person's soul from a hostile vui; a repeat attempt follows if the soul is lost again.
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The Melanesians: Studies in Their Anthropology and Folk-Lore CHAPTEE IX. / PEAYERS. / CHAPTER X. / SPIRITS.; lines 7334-7412 confidence: medium

Natei, as a young man, goes inland through a narrow valley looking for birds for feather-money, meets a person, and is led by a good path through a ravine to a space with gardens and a village, whose people promise to visit him at Nelua in five days.

Natei travels inland, is guided through a ravine to a village with gardens, and later the people of that place are recognized as not mere men.
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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 10817-10919 confidence: medium

Mota lacks the same use of nunuai but has a notion of original connection; a man scatters money into a sacred deep tidal pool, calls on forefathers, dives, sees perhaps a crab or cuttle-fish as origin, and receives mana and pig increase.

A man performs a ritual at a sacred pool, sees a creature there, regards it as his origin, and gains mana and increase of pigs.
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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 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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Stories and Legends of Annam XXVIII. / XXIX. / XXXI. / INTRODUCTION; lines 522-718 confidence: medium

Quang-Su, a wise bonze, cures a king’s madness and crosses the sea on his hat to seek copper in China for casting a bell.

Quang-Su crosses the sea on his hat to seek copper in China.
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armenian

Armenian Legends and Poems COMPLAINTS / A DAY AFTER / WITHOUT THEE WHAT ARE SONG AND DANCE TO ME? / THE LAKE OF VAN; lines 2943-3043 confidence: high

“Then suddenly the surface of the lake / Grew luminous… / A lovely maid that bore a lantern and / A lyre of shining ivory”

After prayers and questions, the lake becomes luminous and a maid identified with the Armenian Muses rises from its depths to answer with knowledge of the people’s destiny.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 6999-7115 confidence: medium

“I will don the habit of a monk and visit the monasteries one by one.”

The speaker proposes becoming a monk and visiting monasteries as a way to seek redemption from hopeless love, and Sayat Nova later becomes a monk.
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Armenian Legends and Poems THOU ART SO SWEET / THE WANDERING ARMENIAN TO THE SWALLOW / THE CHRIST-CHILD / HAPPINESS; lines 3883-3913 confidence: high

The speaker is weary of vainly seeking Happiness in city alleys and leaves the noisy human press, described as a dark labyrinth of life.

The speaker searches beyond human society and questions increasingly elevated natural, celestial, and divine respondents about Happiness or Joy.
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guiana amerindian

An Inquiry into the Animism and Folk-Lore of the Guiana Indians FAMILIAR SPIRITS / Chapter VIII / Chapter IX / THE SPIRITS OF THE BUSH; lines 6116-6194 confidence: medium

Arawak tradition says the old stone axes came from a far distant country, notes that weapon superstitions occur among other nations, and states that these adventures often carry the lesson that disobedience to elders is punished.

The tradition places the old stone axes in a distant country and narrates a provisioned expedition that may take years.
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An Inquiry into the Animism and Folk-Lore of the Guiana Indians WOEKS OF REFERENCE / BOTH) WORKS OF BEFEBENCE 115 / FAMILIAR SPIRITS / Chapter VIII; lines 3812-3875 confidence: medium

The husband reaches a house, is welcomed by a house-master who is really a Spirit, recounts his loss, and is sent with another Spirit to find his wife.

The husband states that he intends to seek his wife, and a Spirit host summons another Spirit to guide him to her.
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Legends and Myths of the Aboriginal Indians of British Guiana CONTENTS OF PART II. / INTRODUCTION. / MYTHOLOGICAL TALES. / LEGEND OF OKONOROTE.; lines 2618-2690 confidence: medium

Okonorote is addressed as a bright-feathered archer whose arrows kill flying creatures; he says he pursues a rare bird and wants its flesh and plumage.

The desired object is a rare bird with lovely plumage whose flesh and feathers Okonorote wants; the search continues many days before the bird is shot.
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afro caribbean

Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 6911-7012 confidence: medium

Jack, a great gambler, plays the Devil Errant, wins the first three games and loses the fourth and fifth; the Devil Errant requires Jack to find him in three months or lose his head.

After gambling with the Devil Errant, Jack must find him within three months or the Devil Errant will take Jack's head; Jack seeks supernatural or world-spanning help.
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Jamaica Anansi Stories PREFACE. / ANIMAL STORIES. / OLD STORIES, CHIEFLY OF SORCERY. / MODERN EUROPEAN STORIES.; lines 7014-7102 confidence: medium

Jack follows a rolled barrel to a brother’s yard; the brother says he keeps all fish in the sea, rings a bell, and the fish say they do not know the Devil Errant.

Jack must find the Devil Errant before the three-month period ends and seeks information through keepers of fish and birds until Quack reports knowledge of the Devil Errant’s yard.
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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 1907-2004 confidence: medium

The senior chief is bad and the junior chief good; the God of the Privy rescues the junior chief from the hole, explains the forgotten dream, and says the clean privy motivated his help.

The God of the Privy tells the man he will show him the reality of what he had previously seen only as a dream-image, and the route to the goddess repeats the remembered dream.
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Aino Folk-Tales HONORARY SECRETARIES. / INTRODUCTION. / AINO FOLK-LORE. / I.--TALES ACCOUNTING FOR THE ORIGIN OF PHENOMENA.; lines 802-900 confidence: medium

The fox-cub tells the puppy they should search for the charm, concludes that an ogre at the top of the large mountain at the end of the world has put it in his box, and the puppy and fox-cub recruit the rat.

The puppy, fox-cub, and rat leave to recover the charm from the ogre at the top of the mountain at the end of the world and return it to their master.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 2284-2369 confidence: medium

At midsummer, the narrator sees fifty men process westward, led by a painted, shell-bedecked priest and followed by the torch-bearing Shu-lu-wit-si, or God of Fire; the old brother says they go to the city of the Ka-ka and the home of 'our others.'

At midsummer a Zuni procession departs to a named other destination and returns four days later in ritual costume carrying living turtles.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 7388-7470 confidence: medium

Chontal procedure: a young Indian goes to a lonely place by a river or to a mountain top, prays to the gods, sacrifices a dog or bird, sleeps, sees a jaguar, puma, coyote, crocodile, serpent, or bird, and offers it blood from his body while praying for salt and cacao.

The Chontal seeker withdraws to a lonely river or mountain place, prays, sacrifices, sleeps, encounters a visionary animal, offers blood, and receives a nagual companion.
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jewish christian

Exodus Chapter 31 / Chapter 32 / Footnotes / Chapter 33; lines 2114-2164 confidence: medium

“Please show me your glory.”

Moses asks to see Yahweh’s glory; Yahweh permits a controlled passing-by in which Moses is hidden in a rock cleft, covered by Yahweh’s hand, and allowed to see Yahweh’s back but not his face.
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Genesis Footnotes / Chapter 23 / Footnotes / Chapter 24; lines 1379-1467 confidence: medium

The servant asks about the woman’s willingness; Abraham forbids bringing Isaac back, says Yahweh will send his angel before the servant, gives an oath release condition, and the servant swears.

Abraham says Yahweh will send his angel and prosper the servant’s way; the servant prays at the spring for a specific sign to identify the woman appointed for Isaac.
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nahua

Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 619-768 confidence: medium

Seekers are told to seek the speaker and his words; after four years they go forth, descend to the beautiful house, unite, and know doctrine; the cloud and mist command is repeated.

The hymn commands seekers to seek the god and the words he has said, and later describes descent to a beautiful house to unite and know doctrine.
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Rig Veda Americanus: Sacred Songs of the Ancient Mexicans CONTENTS. / LIST OF ILLUSTRATIONS. / INTRODUCTION. / RIG VEDA AMERICANA; lines 932-1118 confidence: medium

The speaker sends priests to the house of Tlaloc, says he will join them, go where Cinteotl is, and follow the path; the priests go to Tlaloc's house and the home of the gods of the plain.

The Xochipilli hymn sends priests to the house of Tlaloc, has the speaker join them, and follows the path to Cinteotl and the home of gods of the plain.
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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 RUNAWAY CHILDREN. 123 / THE RUNAWAY CHILDREN. 135 / STORY OF IRONSIDE AND HIS SISTER. / STORY OF IRONSIDE AND HIS SISTER, 129.; lines 5578-5617 confidence: medium

The brother strikes the water with an iron rod and calls, “River, I have no sister. Be empty.”

During the search journey, the brother strikes a full river with an iron rod, commands it to be empty, and crosses after it dries.
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Kaffir Folk-Lore: A Selection from the Traditional Tales Current among the People Living on the Eastern Border of the Cape Colony THE STORY OF SIKULUME. 79 / THE STORY OF SIKULUME, 83 / THE STORY OF SIKULUME. 85 / Z6 KAFFIR FOLK TALES.; lines 3820-3932 confidence: medium

Mouse warns Sikulume that no one leaves Mangangezulu's place; Sikulume refuses and is told to kill the mouse and throw its skin up.

Sikulume is warned that no one leaves Mangangezulu's place but refuses to turn back and continues.
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zulu

Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words CANNIBALISM. / CANNIBALISM. / U GUN GQTJ-KUBANTWANA. / UGUNGQU-KUBANTWAXA.; lines 9254-9358 confidence: medium

The son-in-law lies in wait, catches the mother-in-law, and tells her to fetch water from a place where no frog cries, promising not to expose her if she does.

After catching the mother-in-law, the son-in-law sends her to obtain water from a place where no frog cries, a condition repeatedly frustrated at pools.
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Nursery Tales, Traditions, and Histories of the Zulus, in Their Own Words ULUHLAZASE. / ULUHLAZASE. / ULANGALASENIILA NOLANGALASENZANTSI. / ULANGALASENIILA NOLANGALASENZANTSI.19; lines 5298-5374 confidence: medium

“Ulangalasenzantsi goes to fetch his children: his way is obstructed by ten swollen rivers, which divide, and he passes onward.”

Ulangalasenzantsi sets out to fetch his children, and the way is blocked by ten swollen rivers that must be crossed one by one.
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african akan

Ashanti APO CEREMONY / APO CEREMONY / APO CEREMONY / APO CEREMONY; lines 11768-11889 confidence: medium

Northern Ashanti is described as the home of the gods; Tano/Ta Kora is greatest among the Ashanti gods on earth, based near the source of the Tano water, and the narrator seeks to witness shrine-making.

The narrator travels to Tano Oboase near the source of the Tano river, described as the headquarters of Ta Kora and the home of shrine-making.
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akan

West African Folk-Tales XIX. OHIA AND THE THIEVING DEER / XX. HOW THE TORTOISE GOT ITS SHELL / XXI. THE HUNTER AND THE TORTOISE / XXII. THE TAIL OF THE PRINCESS ELEPHANT; lines 1961-2069 confidence: medium

A mother has three sons; the eldest promises a stone sepulchre, the second a coffin, and the youngest promises to get the princess elephant's tail for the coffin after she dies.

Kwesi undertakes a long and difficult journey to obtain the princess elephant's tail for his dead mother's coffin.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes CHAPTER XI / CHAPTER XII / CHAPTER XIII / CHAPTER XIV; lines 6181-6271 confidence: medium

The medicine-man uses tobacco juice, coca, and a liana drink; in intoxicated sleep he is believed to communicate with the unseen world, wander in spirit, and foretell the future after waking.

The intoxicated medicine-man is said to communicate with the unseen world, wander in spirit to other places, and foretell the future upon waking.
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australian aboriginal

More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3393-3511 confidence: high

The people are glad, but the wirreenuns long to see flowers again and travel north-east to ask Byamee to make the earth beautiful once more.

The wirreenuns travel to Gobi Gobi mountain, whose top is lost in the sky, find stone steps or a ladder, and begin climbing to seek Byamee.
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chaco amerindian

An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco SUPERSTITION / SUPERSTITION / SUPERSTITION / SUPERSTITION; lines 5959-6062 confidence: medium

Some wizards are said to enter a hypnotic-like state by fixed posture and gaze; they are believed able to send their souls wandering, may see undesired visions, and may concentrate on charms to solve problems.

Wizards in a trance-like state are believed able to send their souls out to wander and may see visions or consult charms.
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inca

Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. / ANTIQUITIES OF PERU. 79 / ANTIQUITIES OF PERU. 81 / ANTIQUITIES OF PERU. 83; lines 4190-4271 confidence: low

"O Lord, where art Thou?"; the passage says this was repeated from longing to know the Creator.

A short reported utterance asks where the Lord is and is explained as arising from longing to know the Creator.
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maya quiche

The Popol Vuh THE FIRST BOOK / THE MYTH OF VUKUB-CAKIX / THE SECOND BOOK / THE THIRD BOOK; lines 524-594 confidence: high

Tulan brings cold, famine, and confounded speech; under Tohil, the people depart, endure hardships, climb mountains, pass through a miraculously divided sea, reach Hacavitz, and see the first weak sun as celestial bodies are established.

The people suffer at Tulan, leave under Tohil's leadership, endure hardships, cross mountains and a divided sea, and search for a new dwelling.
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micronesian

The Caroline Islands: Travel in the Sea of the Little Lands UCHENTAU, OUR CAMPING-PLACE IN METALANIM / PART I / CHAPTER I / SYDNEY TO HONG KONG; lines 1340-1448 confidence: low

The narrator says, "I hear the East a-calling," and describes an "indefinable power" or "magic grip" that draws the youth of England to explore new lands and seek adventures.

The narrator describes an indefinable glamour or magic grip that urges people forward to explore new lands and court adventures.
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nahua maya inca

The Myths of Mexico & Peru CONTENTS / CHAPTER PAGE / LIST OF ILLUSTRATIONS / CHAPTER I: THE CIVILISATION OF MEXICO; lines 407-502 confidence: medium

The Book of Lismore recounts St. Brandan's seven-year western voyage to an ocean island intended as an abode of saints, with discoveries including a hill of fire and endless island, and his return with fruits.

St. Brandan's seven-year western cruise seeks or reaches a providential island for saints and includes marvels such as a hill of fire and endless island.
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temne

Cunnie Rabbit, Mr. Spider and the Other Beef: West African Folk Tales CHAPTER VIII / CHILDREN OF NATURE / THE THREE TWINS. / WHICH TWIN RESTORED HIS FATHER TO LIFE?; lines 4002-4070 confidence: medium

A man with four sons, all twins, is a hunter; he went hunting when the children were small and did not return, troubling his wife.

The sons leave home, follow the father’s route through the bush, and search until they discover his remains.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. LANGUAGE. / CHAPTER XIII. / PEO VERBS. / CHAPTER XIV.; lines 9279-9480 confidence: medium

The journey includes a river of filth, a threatened bloody river, a gloomy forest, and a craggy mountain; the goblin sings warnings to turn back, while the girl sings or says that she will not turn back until she gets her cowry.

The goblin repeatedly warns the girl to turn back at named places, and she repeatedly refuses until she obtains her cowry.
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